#kynicism

[irwonder]

The only true commonwealth is that which is as wide as the universe.

Diogenes, quoted in A History of Cynicism: From Diogenes to the 6th Century A.D. by Donald R. Dudley

[irwonder]

If, as Mary Douglas argues, a joke is an assertion of freedom, it is precisely the commitment to freedom that gives rise to a rhetorical practice characterized by (1) pragmatism, (2) improvisation, and (3) humor. This conception of Cynic rhetoric as a kind of performance premised on freedom helps to explain some of Cynicism's most curious features when considered as some kind of systematic moral philosophy, such as its lack of doctrinal rigor or a systematic method like logic or dialectic. For example, consider rhetorically Diogenes' way of life may be taken as an assertion of nature, of human nature, in the face of culture; indeed, human nature is the only kind Diogenes shows more than incidental interest in. It is safe to say that 'nature' according to Diogenes is simply human nature as he embodies it. In this sense, we do find it figuring prominently in the chreiai; Diogenes frequently uses his own body as an example of nature and thus as a means of developing his "discourse on nature" by taking advantage of the two principal forms of rhetorical argument, the example and the euthymeme. In this sense, 'nature' is rhetorically central: Diogenes' arguments frequently turn on the body as an example of unaccommodated and unaccommodating man as such it is a fertile source of comic enthymemes that give memorable expression to the most basic tenets—or tendencies—of Cynicism.

R. Bracht Branham, “Defacing the Currency: Diogenes’ Rhetoric and the Invention of Cynicism,” in  The Cynics: The Cynic Movement in Antiquity and Its Legacy

[irwonder]

The body is not just a tool for attacking enemies or shocking the public—though it serves both of these eminently rhetorical purposes—it is also a source of the Cynic's authority, his warrant for engaging in parrhēsia. He uses it as a visible expression of his exemption from social control, of his immunity to doxa or public opinion: it confers on his conduct the sanction of nature. Diogenes' willingness to live with his body in public view, his refusal to hide or disguise the bodily functions conventionally deemed strictly private or obscene, is the clearest example of his commitment to Cynic freedom—'to use any place for any purpose.'

R. Bracht Branham, “Defacing the Currency: Diogenes’ Rhetoric and the Invention of Cynicism,” in The Cynics: The Cynic Movement in Antiquity and Its Legacy

[irwonder]

Half-measures do nothing. He who desires to reform, must not be afraid to pull down.

Diogenes, in George, Lord Lyttleton’s Dialogues of the Dead [quoted in The Making of Modern Cynicism by David Mazella]

[irwonder]

Poverty does not consist in the want of money, nor is begging to be deplored. Poverty consists in the desire to have everything, and through violent means if necessary.

Diogenes, in The Cynic Philosophers from Diogenes to Julian

[irwonder]

Just as doctors use honey to sweeten the bitterness of their chosen remedies, so wise men make use of humour to sweeten their dealings with disagreeable people.

Diogenes the Cynic, in Antonius 2.32.61; G330

[irwonder]

Away with all modesty, decency, and moderation, and wipe off any blushes from your face once and for all. Pick out the spots that are most crowded with people, and in those very places set out to be solitary and unsociable, suffering neither friend nor stranger to approach; for to allow that would undermine your power. Do boldly in front of everyone things that no decent person would do even in private, and choose the most absurd ways to satisfy your lusts.

Diogenes the Cynic, in Lucian’s Philosophies for Sale 7–12

[irwonder]

Lions...are not the slaves of those who feed them, but rather it is those who feed them that are the slaves of the lions; for fear is what characterizes a slave, and wild beasts make men afraid of them.

Diogenes the Cynic, in Diogenes Laertius 6.75; G70