The Info List - Diogenes

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DIOGENES (/daɪˈɒdʒəˌniːz/ ; Greek : Διογένης, Diogenēs ) was a Greek philosopher and one of the founders of Cynic philosophy. Also known as DIOGENES THE CYNIC ( Ancient Greek : Διογένης ὁ Κυνικός, Diogenēs ho Kunikos), he was born in Sinope (modern-day Sinop, Turkey ), an Ionian colony on the Black Sea, in 412 or 404 B.C. and died at Corinth in 323 B.C.

was a controversial figure. His father minted coins for a living, and when Diogenes
took to debasement of currency , he was banished from Sinope. After being exiled, he moved to Athens
and criticized many cultural conventions of the city. Diogenes
modelled himself on the example of Heracles
. He believed that virtue was better revealed in action than in theory. He used his simple life-style and behaviour to criticize the social values and institutions of what he saw as a corrupt or at least confused society. In a highly nontraditional fashion, he had a reputation of sleeping and eating wherever he chose and took to toughening himself against nature. He declared himself a cosmopolitan and a citizen of the world rather than claiming allegiance to just one place. There are many tales about him dogging Antisthenes ' footsteps and becoming his "faithful hound". Diogenes
made a virtue of poverty. He begged for a living and often slept in a large ceramic jar in the marketplace. He became notorious for his philosophical stunts such as carrying a lamp during the day, claiming to be looking for an honest man. He criticized and embarrassed Plato
, disputed his interpretation of Socrates and sabotaged his lectures, sometimes distracting attendees by bringing food and eating during the discussions. Diogenes
was also noted for having publicly mocked Alexander the Great .

After being captured by pirates and sold into slavery , Diogenes eventually settled in Corinth . There he passed his philosophy of Cynicism to Crates , who taught it to Zeno of Citium
Zeno of Citium
, who fashioned it into the school of Stoicism , one of the most enduring schools of Greek philosophy. None of Diogenes' many writings have survived, but details of his life come in the form of anecdotes (chreia ), especially from Diogenes Laërtius , in his book Lives and Opinions of Eminent Philosophers . All that is available are a number of anecdotes concerning his life and sayings attributed to him in a number of scattered classical sources.


* 1 Life

* 1.1 In Athens
* 1.2 In Corinth * 1.3 Diogenes and Alexander * 1.4 Death

* 2 Philosophy

* 2.1 Cynicism * 2.2 Obscenity * 2.3 Diogenes
as dogged or dog-like * 2.4 Contemporary theory

* 3 Diogenes syndrome

* 4 Depictions

* 4.1 Art * 4.2 Comics * 4.3 Literature

* 5 Notes * 6 References * 7 Further reading * 8 External links


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Nothing is known about Diogenes' early life except that his father Hicesias was a banker. It seems likely that Diogenes
was also enrolled into the banking business aiding his father. At some point (the exact date is unknown), Hicesias and Diogenes
became embroiled in a scandal involving the adulteration or debasement of the currency, and Diogenes
was exiled from the city, lost his citizenship, and all his material possessions. This aspect of the story seems to be corroborated by archaeology: large numbers of defaced coins (smashed with a large chisel stamp) have been discovered at Sinope dating from the middle of the 4th century BC, and other coins of the time bear the name of Hicesias as the official who minted them. During this time there was a lot of counterfeit money circulating in Sinope. The coins were deliberately defaced in order to render them worthless as legal tender. Sinope was being disputed between pro-Persian and pro-Greek factions in the 4th century, and there may have been political rather than financial motives behind the act.


Sitting in his Tub by Jean-Léon Gérôme (1860)

According to one story, Diogenes
went to the Oracle at Delphi to ask for its advice and was told that he should "deface the currency". Following the debacle in Sinope, Diogenes
decided that the oracle meant that he should deface the political currency rather than actual coins. He traveled to Athens
and made it his life's goal to challenge established customs and values. He argued that instead of being troubled about the true nature of evil, people merely rely on customary interpretations. This distinction between nature ("physis ") and custom ("nomos ") is a favorite theme of ancient Greek philosophy, and one that Plato
takes up in The Republic , in the legend of the Ring of Gyges
Ring of Gyges

arrived in Athens
with a slave named Manes who abandoned him shortly thereafter. With characteristic humor, Diogenes
dismissed his ill fortune by saying, "If Manes can live without Diogenes, why not Diogenes
without Manes?" Diogenes
would mock such a relation of extreme dependency. He found the figure of a master who could do nothing for himself contemptibly helpless. He was attracted by the ascetic teaching of Antisthenes , a student of Socrates. When Diogenes asked Antisthenes to mentor him, Antisthenes ignored him and reportedly "eventually beat him off with his staff". Diogenes responds, "Strike, for you will find no wood hard enough to keep me away from you, so long as I think you've something to say." Diogenes became Antisthenes' pupil, despite the brutality with which he was initially received. Whether the two ever really met is still uncertain, but he surpassed his master in both reputation and the austerity of his life. He considered his avoidance of earthly pleasures a contrast to and commentary on contemporary Athenian behaviors. This attitude was grounded in a disdain for what he regarded as the folly, pretense, vanity, self-deception, and artificiality of human conduct. Diogenes
Searching for an Honest Man, attributed to J. H. W. Tischbein (c. 1780)

The stories told of Diogenes
illustrate the logical consistency of his character. He inured himself to the weather by living in a clay wine jar belonging to the temple of Cybele . He destroyed the single wooden bowl he possessed on seeing a peasant boy drink from the hollow of his hands. He then exclaimed: "Fool that I am, to have been carrying superfluous baggage all this time!" It was contrary to Athenian customs to eat within the marketplace, and still he would eat there, for, as he explained when rebuked, it was during the time he was in the marketplace that he felt hungry. He used to stroll about in full daylight with a lamp ; when asked what he was doing, he would answer, "I am just looking for an honest man." Diogenes
looked for a human being but reputedly found nothing but rascals and scoundrels.

According to Diogenes Laërtius , when Plato
gave the tongue-in-cheek definition of man as "featherless bipeds," Diogenes
plucked a chicken and brought it into Plato's Academy , saying, "Behold! I've brought you a man," and so the Academy added "with broad flat nails " to the definition.


According to a story which seems to have originated with Menippus
of Gadara , Diogenes
was captured by pirates while on voyage to Aegina and sold as a slave in Crete
to a Corinthian named Xeniades . Being asked his trade, he replied that he knew no trade but that of governing men, and that he wished to be sold to a man who needed a master. In fact, this was a pun. In ancient Greek this would sound both as "Governing men" and "Teaching values to people". Xeniades liked his spirit and hired Diogenes
to tutor his children. As tutor to Xeniades's two sons, it is said that he lived in Corinth for the rest of his life, which he devoted to preaching the doctrines of virtuous self-control. There are many stories about what actually happened to him after his time with Xeniades's two sons. There are stories stating he was set free after he became "a cherished member of the household", while one says he was set free almost immediately, and still another states that "he grew old and died at Xeniades's house in Corinth." He is even said to have lectured to large audiences at the Isthmian Games .

Although most of the stories about him living in a jar are located in Athens, there are some accounts of him living in a jar near the Craneum gymnasium in Corinth:

A report that Philip II of Macedon was marching on the town had thrown all Corinth into a bustle; one was furbishing his arms, another wheeling stones, a third patching the wall, a fourth strengthening a battlement, every one making himself useful somehow or other. Diogenes having nothing to do – of course no one thought of giving him a job – was moved by the sight to gather up his philosopher's cloak and begin rolling his tub energetically up and down the Craneum; an acquaintance asked for the reason, and got the explanation: "I do not want to be thought the only idler in such a busy multitude; I am rolling my tub to be like the rest."


Alexander the Great Visits Diogenes
at Corinth by W. Matthews (1914) Main article: Diogenes and Alexander

It was in Corinth that a meeting between Alexander the Great and Diogenes
is supposed to have taken place. These stories may be apocryphal . The accounts of Plutarch and Diogenes Laërtius recount that they exchanged only a few words: while Diogenes
was relaxing in the morning sunlight, Alexander, thrilled to meet the famous philosopher, asked if there was any favour he might do for him. Diogenes
replied, "Yes, stand out of my sunlight." Alexander then declared, "If I were not Alexander, then I should wish to be Diogenes." "If I were not Diogenes, I would still wish to be Diogenes.", Diogenes
replied. In another account of the conversation, Alexander found the philosopher looking attentively at a pile of human bones. Diogenes
explained, "I am searching for the bones of your father but cannot distinguish them from those of a slave."


There are conflicting accounts of Diogenes' death. He is alleged variously to have held his breath; to have become ill from eating raw octopus; or to have suffered an infected dog bite. When asked how he wished to be buried, he left instructions to be thrown outside the city wall so wild animals could feast on his body. When asked if he minded this, he said, "Not at all, as long as you provide me with a stick to chase the creatures away!" When asked how he could use the stick since he would lack awareness, he replied "If I lack awareness, then why should I care what happens to me when I am dead?" At the end, Diogenes
made fun of people's excessive concern with the "proper" treatment of the dead. The Corinthians erected to his memory a pillar on which rested a dog of Parian marble .



(1873) by Jules Bastien-Lepage

Along with Antisthenes and Crates of Thebes , Diogenes
is considered one of the founders of Cynicism . The ideas of Diogenes, like those of most other Cynics, must be arrived at indirectly. No writings of Diogenes
survive even though he is reported to have authored over ten books, a volume of letters and seven tragedies. Cynic ideas are inseparable from Cynic practice; therefore what we know about Diogenes is contained in anecdotes concerning his life and sayings attributed to him in a number of scattered classical sources.

maintained that all the artificial growths of society were incompatible with happiness and that morality implies a return to the simplicity of nature. So great was his austerity and simplicity that the Stoics
would later claim him to be a wise man or "sophos". In his words, "Humans have complicated every simple gift of the gods." Although Socrates had previously identified himself as belonging to the world, rather than a city, Diogenes
is credited with the first known use of the word "cosmopolitan ". When he was asked where he came from, he replied, "I am a citizen of the world (cosmopolites)". This was a radical claim in a world where a man's identity was intimately tied to his citizenship of a particular city-state. An exile and an outcast, a man with no social identity, Diogenes
made a mark on his contemporaries. Plato
and Diogenes
(17th century) by Mattia Preti

had nothing but disdain for Plato
and his abstract philosophy. Diogenes
viewed Antisthenes as the true heir to Socrates , and shared his love of virtue and indifference to wealth , together with a disdain for general opinion. Diogenes
shared Socrates's belief that he could function as doctor to men's souls and improve them morally, while at the same time holding contempt for their obtuseness. Plato
once described Diogenes
as "a Socrates gone mad."


taught by living example. He tried to demonstrate that wisdom and happiness belong to the man who is independent of society and that civilization is regressive. He scorned not only family and political social organization, but also property rights and reputation. He even rejected normal ideas about human decency. Diogenes
is said to have eaten in the marketplace, urinated on some people who insulted him, defecated in the theatre , and masturbated in public. When asked about his eating in public he said, "If taking breakfast is nothing out of place, then it is nothing out of place in the marketplace. But taking breakfast is nothing out of place, therefore it is nothing out of place to take breakfast in the marketplace." On the indecency of his masturbating in public he would say, "If only it were as easy to banish hunger by rubbing my belly."

From Life of Diogenes: "Someone took him into a magnificent house and warned him not to spit, whereupon, having cleared his throat, he spat into the man's face, being unable, he said, to find a meaner receptacle."


Many anecdotes of Diogenes
refer to his dog-like behavior, and his praise of a dog's virtues. It is not known whether Diogenes
was insulted with the epithet "doggish" and made a virtue of it, or whether he first took up the dog theme himself. When asked why he was called a dog he replied, "I fawn on those who give me anything, I yelp at those who refuse, and I set my teeth in rascals." Diogenes believed human beings live artificially and hypocritically and would do well to study the dog. Besides performing natural body functions in public with ease, a dog will eat anything, and make no fuss about where to sleep. Dogs live in the present without anxiety, and have no use for the pretensions of abstract philosophy. In addition to these virtues, dogs are thought to know instinctively who is friend and who is foe. Unlike human beings who either dupe others or are duped, dogs will give an honest bark at the truth. Diogenes
stated that "other dogs bite their enemies, I bite my friends to save them." Statue of Diogenes
at Sinop, Turkey

The term "cynic" itself derives from the Greek word κυνικός, kynikos, "dog-like" and that from κύων, kyôn, "dog " (genitive : kynos). One explanation offered in ancient times for why the Cynics were called dogs was because Antisthenes taught in the Cynosarges gymnasium at Athens
. The word Cynosarges means the place of the white dog. Later Cynics also sought to turn the word to their advantage, as a later commentator explained:

There are four reasons why the Cynics are so named. First because of the indifference of their way of life, for they make a cult of indifference and, like dogs, eat and make love in public, go barefoot, and sleep in tubs and at crossroads. The second reason is that the dog is a shameless animal, and they make a cult of shamelessness, not as being beneath modesty, but as superior to it. The third reason is that the dog is a good guard, and they guard the tenets of their philosophy. The fourth reason is that the dog is a discriminating animal which can distinguish between its friends and enemies. So do they recognize as friends those who are suited to philosophy, and receive them kindly, while those unfitted they drive away, like dogs, by barking at them.

As noted (see Death ), Diogenes' association with dogs was memorialized by the Corinthians, who erected to his memory a pillar on which rested a dog of Parian marble .


is discussed in a 1983 book by German philosopher Peter Sloterdijk (English language publication in 1987). In Sloterdijk's Critique of Cynical Reason , Diogenes
is used as an example of Sloterdijk's idea of the "kynical" – in which personal degradation is used for purposes of community comment or censure. Calling the practice of this tactic "kynismos", Sloterdijk explains that the kynical actor actually embodies the message he is trying to convey. The goal here is typically a false regression that mocks authority – especially authority that the kynical actor considers corrupt, suspect or unworthy.

There is another discussion of Diogenes
and the Cynics in Michel Foucault 's book Fearless Speech. Here Foucault discusses Diogenes' antics in relation to the speaking of truth (parrhesia ) in the ancient world. Foucault expands this reading in his last course at the Collège de France, The Courage of Truth. In this course Foucault tries to establish an alternative conception of militancy and revolution through a reading of Diogenes
and Cynicism.


Main article: Diogenes syndrome

Diogenes' name has been applied to a behavioural disorder characterised by involuntary self-neglect and hoarding . The disorder afflicts the elderly and has no relation to Diogenes' deliberate rejection of material comfort.



Alexander and Diogenes
by Caspar de Crayer
Caspar de Crayer
(c. 1650) Statue of Diogenes
with Alexander the Great in Corinth

Both in ancient and in modern times, Diogenes' personality has appealed strongly to sculptors and to painters. Ancient busts exist in the museums of the Vatican , the Louvre
, and the Capitol . The interview between Diogenes and Alexander is represented in an ancient marble bas-relief found in the Villa Albani .

Among artists who have painted the famous encounter of Diogenes
with Alexander, there are works by de Crayer , de Vos , Assereto , Langetti , Sevin , Sebastiano Ricci , Gandolfi , Johann Christian Thomas Wink (de), Abildgaard , Monsiau , Martin , and Daumier . The famous story of Diogenes
searching for an "honest man" has been depicted by Jordaens , van Everdingen , van der Werff , Pannini , Steen and Corinth . Others who have painted him with his famous lantern include de Ribera , Castiglione , Petrini , Gérôme , Bastien-Lepage , and Waterhouse . The scene in which Diogenes
discards his cup has been painted by Poussin , Rosa , and Martin ; and the story of Diogenes begging from a statue has been depicted by Restout . In Raphael
's fresco The School of Athens
, a lone reclining figure in the foreground represents Diogenes.

has also been the subject of sculptures, with famous bas-relief images by Puget and Pajou .


In The Adventures of Nero album Het Zeespook (1948) Nero meets a character who claims to be Diogenes. Two scenes in the comic depict famous anecdotes of Diogenes' life, namely the moment when he was looking for a human and the moment when he asked Alexander to get out of his sun. He is also portrayed living in a barrel.

In the Suske en Wiske
Suske en Wiske
album De Mottenvanger Suske and Wiske travel back to ancient Greece, where they meet Diogenes.


A 17th century depiction of Diogenes

is referred to in Anton Chekhov
Anton Chekhov
's story "Ward No. 6"; William Blake
William Blake
's The Marriage of Heaven and Hell
The Marriage of Heaven and Hell
; François Rabelais ' Gargantua and Pantagruel ; Goethe 's poem Genialisch Treiben; as well as in the first sentence of Søren Kierkegaard 's novelistic treatise Repetition . The story of Diogenes
and the lamp is referenced by the character Foma Fomitch in Fyodor Dostoevsky 's "The Friend of the Family" as well as "The Idiot". In Cervantes ' short story "The Man of Glass" (" El licenciado Vidriera "), part of the Novelas Ejemplares collection, the (anti-)hero unaccountably begins to channel Diogenes
in a string of tart chreiai once he becomes convinced that he is made of glass. Diogenes
gives his own life and opinions in Christoph Martin Wieland
Christoph Martin Wieland
's novel Socrates Mainomenos (1770; English translation Socrates Out of His Senses, 1771). Diogenes
is the primary model for the philosopher Didactylos in Terry Pratchett 's Small Gods . He is mimicked by a beggar-spy in Jacqueline Carey 's Kushiel\'s Scion and paid tribute to with a costume in a party by the main character in its sequel, Kushiel\'s Justice
. The character Lucy Snowe in Charlotte Brontë 's novel Villette is given the nickname Diogenes. Diogenes
also features in Part Four of Elizabeth Smart 's By Grand Central Station I Sat Down and Wept . He is a figure in Seamus Heaney 's The Haw Lantern . In Christopher Moore 's Lamb: The Gospel According to Biff, Christ\'s Childhood Pal , one of Jesus
' apostles is a devotee of Diogenes, complete with his own pack of dogs which he refers to as his own disciples. His story opens the first chapter of Dolly Freed's 1978 book Possum Living . The dog that Paul Dombey befriends in Charles Dickens
Charles Dickens
' Dombey and Son
Dombey and Son
is called Diogenes. Alexander's meeting with Diogenes
is portrayed in Valerio Manfredi
Valerio Manfredi
's (Alexander Trilogy) "The Ends of the Earth" . William S. Burroughs has been described as " Diogenes
with a knife and gun"

The many allusions to dogs in Shakespeare's Timon of Athens
are references to the school of Cynicism that could be interpreted as suggesting a parallel between the misanthropic hermit, Timon, and Diogenes; but Shakespeare would have had access to Michel de Montaigne 's essay, "Of Democritus and Heraclitus", which emphasised their differences: Timon actively wishes men ill and shuns them as dangerous, whereas Diogenes
esteems them so little that contact with them could not disturb him "Timonism" is in fact often contrasted with "Cynicism": "Cynics saw what people could be and were angered by what they had become; Timonists felt humans were hopelessly stupid ">. The group is the focus of a number of Holmes pastiches by Kim Newman
Kim Newman
. In the Rodgers and Hart musical The Boys From Syracuse
The Boys From Syracuse
(1938), the song Oh Diogenes!—which extols the philosopher's virtues—contains the lyrics "there was an old zany/ who lived in a tub;/ he had so many flea-bites / he didn't know where to rub."


* ^ A B C D Diogenes of Sinope "The Zen of Disengagement: Diogene of Sinope". Voice in the Wilderness. Archived from the original on 2015-10-17. * ^ Laërtius Dio Chrysostom, Orations, viii. 1–4; Aelian, x. 16; Stobaeus, Florilegium, 13.19 * ^ A B C The original Greek word describing Diogenes' "jar" is pithos , a large jar for storing wine, grain or olive oil. Modern variations include barrel, tub, vat, wine-vat, and kennel. Desmond, William (2008). Cynics. University of California Press. p. 21. * ^ A B Laërtius Plutarch, Alexander, 14, On Exile, 15. * ^ A B Plutarch , Alexander 14 * ^ A B John M. Dillon (2004). Morality
and Custom in Ancient Greece. Indiana University Press. pp. 187–88. ISBN 978-0-253-34526-4 . * ^ Diogenes of Sinope "The Basics of Philosophy". Retrieved November 13, 2011. * ^ (Laërtius & Hicks 1925 , Ⅵ:20). A trapezites was a banker/money-changer who could exchange currency, arrange loans, and was sometimes entrusted with the minting of currency. * ^ Navia, Diogenes
the Cynic, p. 226: "The word paracharaxis can be understood in various ways such as the defacement of currency or the counterfeiting of coins or the adulteration of money." * ^ A B C Examined Lives from Socrates to Nietzsche by James Miller p. 76 * ^ A B Laërtius & Hicks 1925 , Ⅵ:20–21 * ^ C. T. Seltman, Diogenes
of Sinope, Son of the Banker Hikesias, in Transactions of the International Numismatic Congress 1936 (London 1938). * ^ Plato, Republic, 2.359–2.360. * ^ Laërtius Seneca, De Tranquillitate Animi, 8.7.; Aelian, Varia Historia, 13.28. * ^ Laërtius Aelian, Varia Historia, 10.16.; Jerome, Adversus Jovinianum, 2.14. * ^ Long 1996 , p. 45 * ^ Dudley 1937 , p. 2 * ^ Prince 2005 , p. 77 * ^ A B Examined Lives from Socrates to Nietzsche by James Miller p. 78 * ^ Laërtius Jerome, Adversus Jovinianum, 2.14. * ^ Examined lives from Socrates to Nietzsche by James Miller * ^ Laërtius Seneca, Epistles, 90.14.; Jerome, Adversus Jovinianum, 2.14. * ^ Laërtius & Hicks 1925 , Ⅵ:41. Modern sources often say that Diogenes
was looking for an "honest man", but in ancient sources he is simply looking for a "human" (anthrôpos). The unreasoning behavior of the people around him means that they do not qualify as human. * ^ Laërtius & Hicks 1925 , Ⅵ:32 * ^ Desmond, William (1995). Being and the Between: Political Theory in the American Academy. SUNY Press. p. 106. * ^ Laërtius & Hicks 1925 , Ⅵ:40 * ^ Laërtius & Hicks 1925 , Ⅵ:29 * ^ Συνάντηση Διογένη Κυνικού μετά Μακεδόνος Βασιλέως Αλεξάνδρου * ^ Laërtius & Hicks 1925 , Ⅵ:30–31 * ^ " Diogenes
of Sinope". Internet Encyclopedia of Philosophy. 2006-04-26. Retrieved 2011-11-13. * ^ Dio Chrysostom, Or. 8.10 * ^ Lucian, Historia, 3. * ^ Laërtius Cicero, Tusculanae Quaestiones, 5.32.; Plutarch, Alexander, 14, On Exile, 15; Dio Chrysostom, Or. 4.14 * ^ There is a similar anecdote in one of the dialogues of Lucian (Menippus, 15) but that story concerns Menippus
in the underworld . * ^ Laërtius Athenaeus, 8.341. * ^ Laërtius & Hicks 1925 , Ⅵ:77 * ^ Cicero, Tusculanae Quaestiones, 1.43. * ^ A B Laërtius Greek Anthology, 1.285.; Pausanias, 2.2.4. * ^ Laërtius & Hicks 1925 , Ⅵ:80 * ^ Laërtius Plutarch, On Exile, 5.; Epictetus, Discourses, i.9.1. * ^ Laërtius & Hicks 1925 , Ⅵ:63. Compare: Laërtius & Hicks 1925 , Ⅵ:72, Dio Chrysostom, Or. 4.13, Epictetus, Discourses, iii.24.66. * ^ Laërtius & Hicks 1925 , Ⅵ:24 * ^ Plato, Apology, 41e. * ^ Xenophon, Apology, 1. * ^ Laërtius Aelian, Varia Historia, 14.33. * ^ Laërtius & Hicks 1925 , Ⅵ:58, 69. Eating in public places was considered bad manners. * ^ Laërtius Julian, Orations, 6.202c. * ^ Examined Lives from Socrates to Nietzsche by James Miller p. 80 * ^ Examined Lives from Socrates to Nietzsche by James Miller p. 80 * ^ Laërtius Epictetus, Discourses, iii.2.11. Pointing with one's middle finger was considered insulting; with the finger pointing UP instead of to another person, the finger gesture is considered obscene in modern times. * ^ Cf. Plato, Republic Book II * ^ Diogenes
of Sinope, quoted by Stobaeus, Florilegium, iii. 13. 44. * ^ Kynikos, "A Greek-English Lexicon", Liddell and Scott, at Perseus * ^ Laërtius & Hicks 1925 , Ⅵ:13. Cf. The Oxford Companion to Classical Literature , 2nd edition, p. 165. * ^ Scholium on Aristotle's Rhetoric, quoted in Dudley 1937 , p. 5 * ^ Sloterdijk, Peter
Sloterdijk, Peter
(1983). Critique of Cynical Reason. Minneapolis: University of Minnesota Press. pp. 1–600. ISBN 0816615861 . access-date= requires url= (help ) * ^ See the 7 March lecture Michel Foucault, The Courage of the Truth Lectures at the Collège de France (Palgrave Macmillan, 2011) * ^ Hanon C, Pinquier C, Gaddour N, Saïd S, Mathis D, Pellerin J (2004). "". Encephale (in French). 30 (4): 315–22. doi :10.1016/S0013-7006(04)95443-7 . PMID 15538307 * ^ Navia, Diogenes
the Cynic, p. 31 * ^ Michelangelo and the Pope's Ceiling, by Ross King * ^ http://www.stripspeciaalzaak.be/Toppers/Nero/Nero-Kolderfiguren.html * ^ http://www.stripspeciaalzaak.be/Toppers/WillyVandersteen/74_SW142.html * ^ Possum Living by Dolly Freed Archived January 21, 2009, at the Wayback Machine . * ^ Alexander: The Ends of the Earth by Valerio Manfredi. Retrieved 2013-04-15. * ^ Richard Seaver , "Rebel, Rebel," Los Angeles Times, 10 Aug 1997 online * ^ Hugh Grady, "A Companion to Shakespeare's Works", Dutton. R repr. in The Best Comics of the Decade 1980-1990 Vol. 1, Seattle, 1990, ISBN 1-56097-035-9 , p. 23.


* Desmond, William D. 2008. Cynics. Acumen / University of California Press. * Dudley, Donald R. (1937). "A History of Cynicism from Diogenes
to the 6th Century A.D". Cambridge

* Laërtius, Diogenes; Plutarch (1979). Herakleitos & Diogenes. translated by Guy Davenport. Bolinas, California: Grey Fox Press. ISBN 0-912516-36-4 . (Contains 124 sayings of Diogenes) * Laërtius, Diogenes
(1972) . "Διογένης (Diogenes)". Βίοι καὶ γνῶμαι τῶν ἐν φιλοσοφίᾳ εὐδοκιμησάντων . Volume 2. translated by Robert Drew Hicks ( Loeb Classical Library
Loeb Classical Library
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