Cynicism began as a school of philosophy that was largely inspired by Socrates and often decried by popular commentators as a social pathology, a nihilistic rebellion against the foundations of civilization. Modern definitions of the cynic describe an individual who is negative and sarcastic, violently opposed to established authority and social convention, and dedicated to existentialism. This book attempts to vindicate cynicism, arguing that it is both a progressive approach to social dilemmas and an enlightened understanding of the human condition. Chapter One establishes the foundations of classical Greek cynicism, while later chapters illustrate the varied faces of the cynic phenomenon in the persons of such disparate characters as Machiavelli, Nietzsche, Diogenes, the Dadaists, George Bataille, Samuel Beckett, Auberon Waugh, the creators of South Park, and others. Nietzsche is portrayed as the most important representative of both classical and postmodern cynicism, as well as the pivotal link between the two. The book focuses on significant periods of historical change, such as the Renaissance, and the historical cynics responsible for several seminal social ideas, including cosmopolitanism (citizenship of the world), asceticism (personal growth through self-testing), and parrhesia (finding one's voice in the presence of tyrannical forces). The author claims that aspects of Greek cynicism are present in contemporary society, offering a positive strategy for living in a hostile world.

For over eight hundred years, philosophers--men and women--who called themselves Cynics, literally "dogs" in their language, roamed the streets and byways of the Hellenistic world, teaching strange ideas and practicing a bizarre way of life. Among them, the most important and distinctive was Diogenes of Sinope, who became the archetype of Classical Cynicism. In this comprehensive, thoroughly researched, and engaging book, philosopher Luis E. Navia undertakes the task of reconstructing Diogenes' life and extracting from him lessons that are valuable in our time. The book is divided into five chapters. Chapter 1 provides a biographical sketch of Diogenes constructed on the basis of ancient testimonies. In Chapter 2, the practice of Cynicism, as exemplified by Diogenes, is elucidated. This "war against the world," as Navia describes it, especially the rhetoric of Cynicism, was the primary medium used by the Cynics to convey their message. Chapter 3 clarifies the roots and basis of the Cynic metamorphosis, that is, the process by which Diogenes transformed himself into a dog. This process involves complex psychological, sociological, and philosophical factors, chief among which was Socrates' influence on Diogenes through the agency of Antisthenes. Chapter 4 reconstructs the philosophy of Diogenes by identifying twelve principles of his thought. In Chapter 5, the influence of Diogenes is discussed. Navia emphasizes the vast difference between Diogenes' ideas and style of life on the one hand and, on the other, what is nowadays called cynicism. The book provides abundant references to ancient testimonies and modern scholarship. It includes an extensively annotated translation of Diogenes Laertius's biography of Diogenes and a comprehensive bibliography.

In Visible and Invisible in Greek Philosophy, Professor Yamakawa has collected a number of groundbreaking essays covering the entire history of Greek philosophy from the Presocratics to the Postaristotelians. He explores in a systematic and methodical manner 'the dynamic correlation between the visible and the invisible aspects of Greek philosophers' particularly thoughts.'--Christos Evangeliou, Honorary President, The International Association for Greek Philosophy, Professor of Philosophy, Towson University

A HISTORY OF CYNICISM- From Diogenes to the 6 th Century A. D. by DONALD R. DUDLEY. Contents include: INTRODUCTION ix I ANTISTHENES. NO DIRECT CONNEXION WITH CYNICS. HIS ETHICS I II DIOGENES AND HIS ASSOCIATES 17 a DIOGENES IN LITERARY TRADITIONLIFE THOUGHT b ONESICRATUS 39 c MONIMUS 40 d CRATES LIFE WRITINGS CRATES AND HIPPARCHIA 42 III 9 CYNICISM IN THE THIRD CENTURY B. C. 59 a BION 62 b MENIPPUS 69 c CERCIDAS 74 d TELES 84 e CYNIC EDUCATIONAL THEORY, ETC. 87 IV CYNICISM AND THE PHILOSOPHICAL SCHOOLS IN THE THIRD CENTURY 95 a THE MEGARIANS 95 b ZENO 96 c ARISTON IOO d HEDONISTS IO3 e EPICUREANS I O6 TIMON 107 V CYNIC INFLUENCE ON HELLENISTIC LITERATURE IIO VI CYNICISM IN THE SECOND AND FIRST CENTURIES B. C. 117 VII DEMETRIUS. THE PHILOSOPHIC OPPOSITION IN THE FIRST CENTURY A. D. 125 vii viii A HISTORY OF CYNICISM CHAP. PAGf VIII CYNICISM IN THE SECOND CENTURY A. D. 143 a GENERAL CHARACTER 143 b DIG CHRYSOSTOM 148 c DEMONAX 158 d OENOMAUS l62 e PEREGRINUS 170 MINOR FIGURES 1 82 IX CYNICISM AND THE PHILOSOPHIC SCHOOLS IN THE FIRST AND SECOND CENTURIES A. D. 1 86 a PHILO b CYNICS AND STOICS OF THE ROMAN EMPIRE c FAVORINUS d MAXIMUS X CYNICISM FROM THE THIRD TO THE SIXTH CENTURIES A. D. 2, Q2 a JULIAN AND THE CYNICS b MAXIMUS c ASTERIUS d SALLUSTIUS EPILOGUE 209 APPENDICES 215 INDEX 223. INTRODUCTION: THE Emperor Julian, speaking of the Cynic philosophy, says that it has been practised in all ages ... it does not need any special study, one need only hearken to the god of Delphi when he enjoins the precepts know thyself and alter the currency . In claiming the Delphic god as the founder of Cynicism Julian is guilty of an obvious anachronism for Cynicism cannot be shown to antedate Diogenes of Sinope. But from the fourth century B. C. Cynicism endured to the last days of the ancient world Cynics were common in the days of Augustine they may have been known in the Empire of Byzantium. Long life is not of itself a criterion of worth and it cannot be denied that Cynicism survived when much of immeasurably greater intellectual value perished. To the student of ancient philosophy there is in Cynicism scarcely more than a rudimentary and debased version of the ethics of Socrates, which exaggerates his austerity to a fanatic asceticism, hardens his irony to sardonic laughter at the follies of man kind, and affords no parallel to his genuine love of knowledge. Well might Plato have said of the first and greatest Cynic, That man is Socrates gone mad. But to the student of social history, and of ancient thought as distinct from philosophy, there is much of interest in Cynicism...