Academic literature on the topic 'Philosophical cynisms'
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Journal articles on the topic "Philosophical cynisms"
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Pià-Comella, Jordi. "Un tournant majeur de l'acculturation du cynisme à Rome : le De philosophia de Varron." Elenchos 41, no. 2 (December 16, 2020): 269–96. http://dx.doi.org/10.1515/elen-2020-0015.
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AbstractIn his De philosophia, Varro lists 288 philosophical schools on the highest good before presenting Antiochus’s doctrine as the only true one. One of the particularities of his moral doxography consists in including cynicism which has never been mentioned in the previous moral sources. This paper therefore aims to show that the De philosophia represents a major turning point for the Roman reflection on cynicism. First, Varro defines cynicism as a simple way of life (habitus) and not a doctrine (ratio) so that it could be adopted by all other philosophies. In fact, by ‘reducing’ cynicism to a way of life Varro makes it compatible with his conception of the highest good based on social duties. In that respect, his position on cynicism is opposite to Cicero’s who, in his De officiis, considers cynicism as a dangerous philosophy for Roman values. Finally, Varro uses cynicism as a conceptual tool for thinking, in philosophical terms, one of the most important issues that run through all his work: the relationship between happiness and Ancient Roman simplicity, especially in the context of Roman decadency. For instance, in Varro’s Menippean Satires, Cynics’s destitution partly reminds of the Ancient Romans’ austerity. Therefore, by mentioning cynicism in his moral doxography, Varro gives an original and Roman treatment of the Antiochian inquiry into the concept highest good.
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Rusakov, Sergei Sergeevich. "The problem of subjectivation in Cynicism." Философская мысль, no. 8 (August 2020): 60–69. http://dx.doi.org/10.25136/2409-8728.2020.8.32616.
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This article presents the analysis of the philosophy of the Cynics, dedicated to pursuit and conceptualization of the ideas of subjectivation. The concept of subjectivation, which can be found in the works of M. Foucault, still does not have a systemic and conceptual framework. One of the gaps determines in the works of French scholar is the disparate use philosophical ideas of the Cynics. An attempt is made to interpret the ideas of this philosophical trend for extracting the comprehensive model of subjectivation and outline the key techniques of “care of the self”. The article employs the translated sources, in the form of separate fragments written by the Cynics, as well as a number of analytical works carried out by Russian and foreign researchers. Alongside the method of historical and philosophical reconstruction, the work applies the comparative and analytical approach. The novelty consists in the attempt to describe the general ideas of the Cynics in the sphere of ethics and formulate the Cynic model of subjectivation for filling the existing gaps in corresponding writings of M. Foucault. Special attention is given to the following aspects: 1) identification of fundamental principles underlying the worldview of the Cynics; 2) formulation of subjectivation techniques that allow building the “selfhood”; 3) comparison and tracing the Cynic ideas borrowed by Platonism and Christianity.
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Trujillo, G. M. "Possessed: The Cynics on Wealth and Pleasure." Southwest Philosophy Review 38, no. 1 (2022): 17–29. http://dx.doi.org/10.5840/swphilreview20223813.
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Aristotle argued that you need some wealth to live well. The Stoics argued that you could live well with or without wealth. But the Cynics argued that wealth is a hinderance. For the Cynics, a good life consists in self-sufficiency (autarkeia), or being able to rule and help yourself. You accomplish this by living simply and naturally, and by subjecting yourself to rigorous philosophical exercises. Cynics confronted people to get them to abandon extraneous possessions and positions of power to live better. And while the Cynics were experts in living in this way, their ascetic lifestyles made their message curious to some audiences. This paper reflects on Cynic ascetic practices and the ways others perceived them.
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Downing, F. Gerald. "Cynics and Christians, Oedipus and Thyestes." Journal of Ecclesiastical History 44, no. 1 (January 1993): 1–10. http://dx.doi.org/10.1017/s0022046900010162.
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Justin and the other second-century Christian apologists endeavour to present their beliefs and life-style as a ‘ philosophy’ best compared with that of Plato, and Christians as a philosophical sect. This was a ‘quite implausible’ suggestion according to R. L. Wilken, commenting on Justin. Yet a number of outsiders in the second century do seem to have seen the Christians in such terms, although not as intellectually respectable as the apologists would have liked.‘What distinguished them from wandering Cynic philosophers?’, asks Stephen Benko, and replies, ‘Outwardly, probably nothing’. The evidence for these preliminary assertions will be sketched at the end of this discussion. But if this is a plausible reading of the reaction to Christians of such outsiders as Aristides, Galen, Celsus, and Crescens, and of Lucian's Peregrinus, it provides a context in which better sense may be made of the charges widely evidenced at least from Justin's time onwards and levelled against the early Christians, of indulging in Oedipoean intercourse and Thyestean feasts.. Accused of incest and cannibalism the Christians are thought to be practising a Cynic philosophical ‘naturalism’ that deliberately flouts mere social conventions. This affords a more plausible explanation for the indictment than that generally offered, namely the suspicions thought likely to have been aroused by any secretive religious group, a suggestion for which the evidence profferred is far from convincing.
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Vareikis, Žilvinas. "The Beginnings of the Anarchist Concept of Freedom in the Teaching of the Greek Cynics and Chinese Philosophical Daoists." Dialogue and Universalism 31, no. 1 (2021): 255–70. http://dx.doi.org/10.5840/du202131116.
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This paper links the beginnings of anarchism to the works of some ancient Greek Cynic philosophers. Its reflections are also visible in the Chinese Daoist civilizational paradigm, so comparatively relevant ideas developed by the Greek Cynics are analysed in relation to the Chinese Daoists ideas. Basing on the surviving works by the representatives of the above-mentioned schools or only fragments of these works, the author of the paper draws attention to the aspects of social behaviour and social activities of the thinkers of the civilizational paradigms in question. These aspects are discussed in the light of the idea of anarchism, which helps to reveal distinctive contents of values. These contents are fundamentally different from the models of anarchism of the New Ages that are oriented towards the transformation of social structure or its individual systems. The radical idea of social revolution was not important to the Greek Cynics and the Chinese Daoists, although, in the course of time, there have been attempts to link these ideas with revolutionary attitudes. However, due to the ideological divide and the divide in values, the author of the paper sees no basis for a more detailed comparative analysis of the ideas of anarchism of the New Ages and ancient anarchism.
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Shestova, Tatiana. "Ancient Roots of Contemporary Cosmopolitanism." Journal of Chinese Philosophy 48, no. 2 (May 10, 2021): 201–10. http://dx.doi.org/10.1163/15406253-12340014.
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Abstract Analyzing ancient cosmopolitanism we can identify the various groups of interests behind contemporary globalization models. There are three directions in contemporary cosmopolitanism: egalitarian, libertarian, and mondialistic. Each of them is associated with a certain ancient school – the Cynics, Cyrenaics, Stoics. Each of these three lines has a definite social basis both in Antiquity and in the Age of Globalization. Cosmopolitanism is considered as a universal in time and space philosophical doctrine and ideological principia. Looking at cosmopolitanism through global-historical perspective, we can see its unchanged, permanent essence, which does not depend on concrete conditions. This article looks at ancient cosmopolitanism as a folded (latent) programme of globalization. Using the global-historical approach and the method of historical analogues the author reveals social and philosophical roots of contemporary cosmopolitanism in Antiquity. Some parallels between Hellenistic ethics and Confucian cosmopolitanism are drawn. The directions of ancient cosmopolitanism are compared to those of present.
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Yona, Sergio. "An Epicurean “Measure of Wealth” in Horace, Satires 1.1." Classical Antiquity 37, no. 2 (October 1, 2018): 351–78. http://dx.doi.org/10.1525/ca.2018.37.2.351.
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The following study draws evidence from the fragmentary treatises of Philodemus of Gadara in order to explore the moral content of Satires 1.1 with respect to wealth administration. I provide a reading of this poem that underscores Horace's effective synthesis of Greek thought and Roman culture, which is made possible by the influence of contemporary philosophical treatments that were tailored to fit the concerns of wealthy Romans. Furthermore, I offer an alternative to the many references previous scholars have made to Aristotle and the Cynics by elucidating Horace's economic message, which, being totally consistent with the details of Philodemus' economic concerns, is in many ways more Epicurean than anything else.
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Peer, Willie van. "BECKETT'S "FIRST LOVE" AND CYNICAL PHILOSOPHY." Samuel Beckett Today / Aujourd'hui 7, no. 1 (December 8, 1998): 407–18. http://dx.doi.org/10.1163/18757405-90000110.
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Situating Beckett's "First Love" in the philosophical tradition of cynicism allows us to approach the text comprehensively. Evidence of Beckett's own cynical attitude supports several of the overt themes of the work: vanitas, or the irrelevance of human actions, the outsider or misanthrope, scatology or obscenity, and the demystification of love and other high values. Further analysis of intertextual relationships (e.g., Dante) and genre affinities all leads to the conclusion that the characters, their behaviour, their motives, and their emotions are a direct heir to the cynics' worldview. Moreover, "First Love" aims to express and pass on the cynical philosophy through the comic mode.
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McDonald, Ronan. "Mock Mockers: Cynicism, Suffering, Irish Modernism." Cambridge Journal of Postcolonial Literary Inquiry 8, no. 2 (April 2021): 177–94. http://dx.doi.org/10.1017/pli.2020.40.
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Cynicism styles itself as the answer to the mental suffering produced by disillusionment, disappointment, and despair. It seeks to avoid them by exposing to ridicule naive idealism or treacherous hope. Modern cynics avoid the vulnerability produced by high ideals, just as their ancient counterparts eschewed dependence on all but the most essential of material needs. The philosophical tradition of the Cynics begins with the Ancients, including Diogenes and Lucian, but has found contemporary valence in the work of cultural theorists such as Peter Sloterdijk. This article uses theories of cynicism to analyze postcolonial disappointment in Irish modernism. It argues that in the “ambi-colonial” conditions of early-twentieth-century Ireland, the metropolitan surety of and suaveness of a cynical attitude is available but precarious. We therefore find a recursive cynicism that often turns upon itself, finding the self-distancing and critical sure-footedness of modern, urbane cynicism a stance that itself should be treated with cynical scepticism. The essay detects this recursive cynicism in a number of literary works of post-independence Ireland, concluding with an extended consideration of W. B. Yeats’s great poem of civilizational precarity, “Nineteen Hundred and Nineteen.”
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Brodňanská, Erika, and Adriána Koželová. "Ethical teachings of Classical Antiquity philosophers in the poetry of Saint Gregory of Nazianzus." Ethics & Bioethics 9, no. 3-4 (December 1, 2019): 98–105. http://dx.doi.org/10.2478/ebce-2019-0014.
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Abstract The paper focuses on the ethical teachings of Classical Antiquity philosophers in the poetry of Saint Gregory of Nazianzus, especially on the parallels between the author’s work and the Cynics and the Stoics. The syncretic nature of Gregory’s work, reflected in the assimilation of the teachings of ancient philosophical schools and the then expanding Christianity creates conditions for the explanation and highlighting of basic human virtues. Gregory of Nazianzus’ legacy also draws on the teachings of such philosophers as Plato and Aristotle, but he always approaches them from the perspective of a strictly Christian worldview. He understands philosophy as a moral underlying basis from which one can draw inspiration for a virtuous and happy life. Gregory thinks that philosophy cannot harm Christians in the pursuit of a virtuous life. Nevertheless, Christian teachings and God are the highest authority. They stand above all philosophical schools or ideas advanced by specific philosophers. Gregory’s moral poetry thus directs his readers, if they are to deserve eternal life, to follow the commandments, which is possible only if one lives a practical and virtuous life.
Dissertations / Theses on the topic "Philosophical cynisms"
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Goffinet, Bruno. "Entre Kuma et Kune. Lectures socio-littéraires des rires romanesques dans la Collection « Monde noir poche », Hatier 1980-1988." Thesis, Sorbonne université, 2021. http://www.theses.fr/2021SORUL169.
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Afin de comprendre la structuration authentique du récit fictionnel africain, on peut détacher délicatement les strates du Sérieux apparent et de la Dérision réaliste de plusieurs mondes en révolution permanente. C’est la mission que s’est fixée cette thèse, au premier sens du terme « symbolique », dans la mesure où elle se confronte d’abord aux grandes théories du rire en littérature, en tant qu’action sociale partant d’une quête ésotérique native. Avançant dans la démystification de l’objet et du sujet écrivant/lisant en fin post-colonialisme trentenaire, on découvre une armature immémoriale de statuts initiés sans cérémonie, faite de princes déchus, de novices aveugles ou de sorcières mal aimées, qui suggèrent avec beaucoup d’autres une tentation : celle de distinguer, sous la page imprimée en coopération, une distribution de tragi-comédie inhumaine, survolée par l’Écrivain noir unique, guidé en ses enfers par un philosophe naturel. Dans cette recherche de l’ironique survie ancestrale, grâce à la risible contingence humaine, l’ordonnancement des signes africains dévoile à son tour la refondation d’un discours vieux comme le Cynisme historique, dévoyé par ses avatars pragmatiques-inertes, vite devenus machiavélismes éternels. À la lumière de cette lanterne romanesque en plein jour sociétal du sous-continent françafricain ténébreux, les rires spontanés ou cultivés, et des éclats plus subtilement enformulés trouvent un chemin à leur démarche supposée commune : promouvoir littérairement individus et collectivités dans un monde noir débarrassé de la barbarie innommable et sans un scrupule d’humour, sinon sadiqueSo as to unterstand the authentic structuration of the africain fictional story, strata can be gently removed from the patent Serious and the realistic Derision out of several universes on their permanent revolving orbit. It is the mission assumed by this thesis, by the first meaning of the word « symbolic », insofar as it first confronted with the great theories of laughter in literature as a social action coming from an esoteric native quest. Promoting demystification both of the writing and readind object and of the subject at the end of a thirty-year ood period of post-colonialism, an immemorial framework of initiated status can be discovered, made of deposed princes, blind novices or unloved witches. They suggest, along with many others, a temptation : to distinguish, under the page printed by cooperation, the casting of an inhuman tragicomedy overflew by the unique black Writer, guided throught his hells by a natural philosopher. In this research of the ironical ancestral survival, thanks to the risible human contingency, this arrangement of the african signs reveals in its turn the refoundation of a discourse as old as the historical Cynism. This has been misguided by its inert-pragmatic avatars, quickly transformed into permanent machiavellianisms. Under the illumining of this novelistic lantern, in the societal daylight of the dark franco-african subcontinent, the spontaneous or cultured laughters, and the more subtly expressed roarings, find a way for their supposed common approach : to literarily promote individuals and collectivities, in a black world freed from unspeakable barbarity, lacking in the least scruple of humour other than a sadictic one
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Izzo, Donatella. "Studi sulle intersezioni tra Cinismo antico e commedia greca e latina." Doctoral thesis, Università degli studi di Trento, 2019. http://hdl.handle.net/11572/246698.
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My thesis is intended to analyse the interactions between Greek and Roman Comedy and Cynicism. My study, that considers all the complex issues related to the sources of Cynicism, is developed using a double perspective. On the one hand, I examine the formal debts that Cynical tradition has contracted towards Comedy and the different functions of the geloion in the communicative forms used by Cynics. In this perspective, I also analyse the passages where the ancient sources put into relation Cynics with Comedy or with a specific comedian and the passages in which the attribution fluctuates between comedians and Cynics. On the other hand, I study the representation of Cynics in Comedy. Therefore, the significant part of my research is committed to the collection and to the comments of the comic verses where there is a reference to Cynics or where scholars have suspected an allusion to them. In this analyse, I devote a special attention to the comparison between the representation of Cynics in Comedy and these in other sources. From this analysis we can infer that there are not many differences about elements used to the representation, but rather a risemantisation and a different connotation of same elements.Mon travail de thèse se propose d’analyser les interactions entre Comédie grecque et latine et Cynisme. Mon étude, qui prend en compte toutes les problematiques complexes liées aux sources du Cynisme, se developpe selon deux directions. D’un côté, j’étudie les dettes formelles que la tradition cynique a envers la comédie et les différentes fonctions du geloion dans les formes communicatives adoptées par les Cyniques. Dans cette première perspective, j’analyse aussi les passages où les sources anciennes associent les Cyniques à la Comédie ou à un comique en particulier et les passages pour lesquels l’attribution oscille entre comiques et Cyniques. De l’autre, j’étudie la manière dont les Cyniques sont représentés par les comédiens. La partie la plus consistante de la thèse est donc dédiée au receuil et au commentaire ponctuel des vers comiques dans lesquels figure une référence explicite aux Cyniques ou dans lesquels les chercheurs ont soupçonné une allusion.
Book chapters on the topic "Philosophical cynisms"
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Morel, Pierre-Marie. "Naturalismo e cosmopolitismo nell’Antichità." In Philosophica. Venice: Edizioni Ca' Foscari, 2019. http://dx.doi.org/10.30687/978-88-6969-325-0/004.
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Cosmopolitanism in Antiquity is especially promoted by the cynics and by the stoics. The Epicurean Garden seems to adopt a very different view, according to which justice and laws depend on what is useful for a given political community at a given time. However, the epicurean Diogenes of Oinoanda (fr. 30 Smith) endorses a sort of cosmopolitanism, which contrasts, at first sight, with the traditional contractualism of his school. Nevertheless, in this paper it is argued that Diogenes’ cosmopolitanism could hardly be seen as a concession to other schools and that it is consistent with the main principles of Epicurus’ political doctrine.
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Wildberg, Christian. "Cynicism." In Oxford Studies in Ancient Philosophy, Volume 57, 341–68. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198850847.003.0011.
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Historians of philosophy (such as Hegel, Hadot, Cooper, among others) tend to marginalize the ancient Cynics as philosophically uninteresting, and moreover as irrelevant for a proper understanding of the sense in which philosophy in antiquity used to be a way of life. To be sure, the Cynics lived very distinctive and unconventional lives, but whatever it was that they were doing, it cannot have been—so the historians claim—a conduct rooted in philosophical reason and argument. This paper first musters the grounds typically given for this kind of deflationary view and then proceeds to examine the sparse but nevertheless suggestive evidence about ancient Cynicism that the (predominantly Stoic) doxographical tradition handed down to us. In the end, it comes to a conclusion that is diametrically opposed to the prevailing opinion of the cynics as inconsequential non-philosophers.
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Kuin, Inger N. I. "Diogenes vs. Demonax." In Laughter, Humor, and Comedy in Ancient Philosophy, 263–84. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190460549.003.0014.
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Lucian of Samosata is an invaluable source for the activities of the philosophical schools in the 2nd century CE and their attitudes to laughter. But he can also be understood as a philosopher in his own right, especially for his views on the value of laughter in philosophy and on the potential of laughter as philosophy. This chapter analyzes these views in order to show that Lucian’s writings form a key stage in the history of laughter’s place in philosophical thought. Two prominent forms of philosophical laughter in Lucian are analyzed side by side: the improvisational, inclusive laughter of Demonax, and the exhibitionist, exclusive laughter of the Cynics, (Lucian’s) Diogenes in particular. This chapter argues that Demonax’s laughter ultimately comes closer to Lucian’s own mode of philosophical laughter than Diogenes’ laughter.
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Laks, André. "Jacob the Cynic." In Oxford Studies in Ancient Philosophy, Volume 57, 369–82. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198850847.003.0012.
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Jacob Burckhardt, the famous historian of Renaissance and Greek culture that Nietzsche highly appreciated, famously said that ‘What is of interest to [him] is not so much to see how far the Greeks took philosophy as to see how far philosophy took them.’ The phrase encapsulates the fascinating tension that pervades Burckhardt’s attitude towards Greek philosophy: whereas he was fundamentally hostile to philosophical doctrines, in particular because philosophers were themselves doctrinally hostiles to art, he also highly praised philosophy in as much as the embodiment of one of the great achievements of Greek culture, the development of the ‘free personality’. This explains why the Cynics, with little doctrine and much life, were his preferred philosophers.
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Prado, Bernat Castany. "The Classical Tradition of Cosmopolitan “Spiritual Exercises” in Jorge Luis Borges and Latin American Postnational Literature." In Postnational Perspectives on Contemporary Hispanic Literature, translated by Neil D. Anderson. University Press of Florida, 2017. http://dx.doi.org/10.5744/florida/9780813054940.003.0008.
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Castany Prado’s chapter offers a fuller understanding of Borges’s cosmopolitanism, which has been influential in contemporary Western literature in general, and, more specifically, in postnational Latin American literature. The author traces the roots of cosmopolitanism back to the teachings of the Cynics, the Epicureans, the Stoics, and the Neo-Platonists, before identifying their literary projections in contemporary Hispanic literature. He then argues that the postnational paradigm is neither the direct result of recent globalization processes, nor can it be understood in solely internationalist terms; rather, it is heir to a millennia-long tradition of philosophical cosmopolitanism. This is especially important in the area of postnational Latin American literature, for which, according to Castany Prado, Borges constitutes a decisive influence.
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Seal, Carey. "Solitude and Independence." In Philosophy and Community in Seneca's Prose, 24–73. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190493219.003.0002.
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Seneca participates in and substantially adds to a Greco-Roman tradition of reflection on the social prerequisites of philosophy. This chapter shows how Seneca develops an account of philosophy’s history and the social conditions that give rise to it. Philosophy’s promise of autonomy is always realized against a social background. Seneca’s attention to this background offers a counterweight to his frequently expressed admiration for the Cynics. Close examination of Seneca’s views about the development of technology and medicine and about the communication of philosophical ideas shows that the Cynic claim that the philosopher can and should slough off the bonds of society stands at odds with Seneca’s description of philosophy’s social enmeshment.