Cynicism

The word Cynic comes from the Greek kunos (dog) and refers to the supposedly dog-like lifestyles of the followers of this branch of moral philosophy. The school's founder was Diogenes of Sinope (400-325 b. c.e.). His belief, passed on to his followers, was that humans should have a minimalist lifestyle, be selfsufficient, and conform to nature in all things. Living according to his word, Diogenes, as legend has it, lived in Athens with a barrel for a home, and he seldom bothered with clothes. As he felt that nature was always right, he took care of all his bodily needs, including urination, masturbation, and sex, out in public whenever the mood (and a possible partner) grabbed him. It is also recorded that Alexander the Great, admiring the philosopher's austere style of living, once stood over the reclining philosopher and offered him anything he wanted in the world. Diogenes supposedly replied, "Please move; you're blocking my sun."

Diogenes's greatest followers, responsible for spreading the Cynic philosophy, were Crates of Thebes (c. 368-288 b. c.e.) and his wife Hipparchia. The fact that these two were married shows a slight variation on the Cynic ideal, which would originally not have recognized that human institution or any need for it. Nevertheless, it does demonstrate a common aspect of the Cynic school—there was no clear "doctrine" of Cynicism, no code of beliefs or orthodoxy. The followers of Diogenes and Crates could pretty much adopt whatever aspects of the philosophy appealed to them, ultimately making it rather difficult to determine later who was a "real" Cynic. Crates was drawn to the ascetic aspect of Cynicism, preaching the happiness that comes from leading a simple, austere life, avoiding the complexities and dangers of political and social entanglements. He wandered all over Greece—carrying all his worldly possessions in a knapsack, as legend has it—preaching his philosophy and comforting people during the civil wars that marked the early Hellenistic era (see chapter 4). He was so beloved by the Greeks that the Roman author Julian recorded that people wrote on their doors "Welcome to Crates, the good spirit." Concerning Hip-parchia, we know a bit less. Nevertheless, her epigram, recorded by Antipater of Thessalonica in the first century b. c.e., well embodies the Cynic free spirit:

I, Hipparchia, have no use for the works of deep-robed women; I have chosen the Cynics virile life. I don't need capes with brooches or deep-soled slippers; I don't need glossy nets for my hair. My wallet is my staff's traveling companion, and the double cloak that goes with them, the cover for my bed on the ground. I'm much stronger than Atalanta from Mainalos, because my wisdom is better than racing over the mountain. (Lefkowitz and Fant 1992, 168)

Cynicism made its greatest impact in Greek (and, some would argue, even Roman) literature in the works of Bion of Borysthenes (325-255 b. c.e.) and Menippos of Gadara, a Syrian slave who eventually became a Theban citizen. The former invented the literary form known as the diatribe, a dialogue like those used by Plato but marked by caustic wit and satire with a strongly polemic voice. Very little of Bion's work remains, but it is evident that he attacked and condemned various types of excessive passions and cultural prejudices (Lesky 1996, 670). Better preserved are the works of Menippos, who is credited with inventing the spoudogeloion, or seriocomic style of philosophical commentary. His thirteen books are a combination of prose and poetry, filled with attacks on humanity's foolishness and the absurdities of the (other) schools of philosophy. His Arcesilaus poked fun at the Athenian Academy, and his Nekyia satirized traditional views of life after death (Lesky 1996, 671). It was this kind of harsh, critical, and yet humorous critique of the social mores of the day that led to the modern conception of a cynic as a curmudgeon who sees all that is wrong in the world.