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Diogenes of Sinope (Διογένης ὁ Σινωπεύς)

Diogenes by John William Waterhouse, depicting his lamp, tub, and diet of onions
Full name Diogenes of Sinope (Διογένης ὁ Σινωπεύς)
Born c. 412 BC
Died 323 BC
Era Ancient philosophy
Region Western Philosophy
School Greek philosophy, Cynicism
Main interests Asceticism, Cynicism
Notable ideas Cynic philosophy

Diogenes of Sinope (Greek: Διογένης ὁ Σινωπεύς Diogenes ho Sinopeus), was a Greek philosopher and one of the founders of Cynic philosophy. Also known as Diogenes the Cynic, he was born in Sinope (modern-day Sinop, Turkey) in 412 or 404 BC [1] and died in 323 BC,[2] at Corinth. Diogenes was the only man to mock Alexander the Great and live. He intellectually humiliated Plato and was the only pupil ever accepted by Antisthenes, whom he saw as the true heir of Socrates. Diogenes taught his philosophy of cynicism to Crates who taught it to Zeno who fashioned it into the school of Stoicism, one of the most enduring branches of Greek philosophy.

Diogenes of Sinope was always controversial. Exiled from his native city for defacing the currency, he moved to Athens and declared himself a cosmopolitan (in flagrance of the prevailing city-state system). He became a disciple of Antisthenes, and made a virtue of extreme poverty, famously begging for a living and sleeping in a large tub in the marketplace. He became notorious for his provocative behaviour and philosophical stunts such as carrying a lamp in the daytime, claiming to be looking for an honest man. He regularly tangled with Plato, disputing his interpretation of Socrates and sabotaging his lectures. After being captured by pirates and sold into slavery, Diogenes eventually settled in Corinth, where he was befriended by Alexander.

Diogenes was a staunch admirer of Hercules. He believed that virtue was better revealed in action and not theory. His life was a relentless campaign to debunk the social values and institutions of what he saw as a corrupt society. None of his 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.



Diogenes was born in the Greek colony of Sinope on the south coast of the Black Sea, either in 412 BC or 404 BC.[1] Nothing is known about his early life except that his father Hicesias was a banker.[3] It seems likely that Diogenes was also enrolled into the banking business aiding his father. At some point (and the details are confused) Hicesias and Diogenes became embroiled in a scandal involving the adulteration or defacement of the currency,[4] and Diogenes was exiled from the city.[5] 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.[6] The reasons for the defacement of the coinage are unclear, although 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.

According to one story,[5] Diogenes went to the Oracle at Delphi to ask for its advice, and was told that he should "deface the currency," and Diogenes, realizing that the oracle meant that he should deface the political currency rather than actual coins, travelled to Athens and made it his life's goal to deface established customs and values.

In Athens

Diogenes sitting in his tub. Painting by Jean-Léon Gérôme (1860)

In his new home, Athens, Diogenes' mission became the metaphorical adulterating/defacing of the "coinage" of custom. Custom, he alleged, was the false coin of human morality. Instead of being troubled by what is really evil, some people however think it is merely conventionally evil. 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.[7]

Diogenes is alleged to have gone to Athens with a slave named Manes who abandoned him shortly thereafter. With characteristic humour, Diogenes dismissed his ill fortune by saying, "If Manes can live without Diogenes, why not Diogenes without Manes?"[8] Diogenes would be consistent in making fun of such a relation of extreme dependency. He would particularly find the master, who could do nothing for himself, contemptibly helpless. We are told he was attracted by the ascetic teaching of Antisthenes, a student of Socrates, who (according to Plato) had been present at his death.[9] Diogenes became Antisthenes' pupil, despite the brutality with which he was initially received,[10]. Whether the two ever really met is still uncertain [11] [12] [13] but he rapidly surpassed his master both in reputation and in the austerity of his life. Unlike the other citizens of Athens, he avoided earthly pleasures. This attitude was grounded in a great disdain for what he perceived as the folly, pretense, vanity, social climbing, self-deception, and artificiality of much human conduct.

Diogenes searches for an honest man. Painting 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 vicissitudes of weather by living in a tub belonging to the temple of Cybele.[14] He destroyed the single wooden bowl he possessed on seeing a peasant boy drink from the hollow of his hands.[15] it was contrary to Athenian customs to eat within the marketplace, and still he would eat for, as he explained when rebuked, it was during the time he was in the marketplace that he felt hungry. The most scandalous of these sorts of activities involves his masturbation in the marketplace, to which he responded “he wished it were as easy to relieve hunger by rubbing an empty stomach (Diogenes Laertius, Lives of Eminent Philosophers, Book 6, Chapter 46)”."[16] 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 a human being."[17] Diogenes looked for a human being but reputedly found nothing but rascals and scoundrels.[18]

When Plato gave Socrates' definition of man as "featherless bipeds" and was much praised for the definition, Diogenes plucked a chicken and brought it into Plato's Academy, saying, "Behold! I've brought you a man." After this incident, "with broad flat nails" was added to Plato's definition.[19]

In Corinth

Alexander the Great visits Diogenes at Corinth by W. Matthews (1914)

According to a story which seems to have originated with Menippus of Gadara,[20] Diogenes was once on a voyage to Aegina, he was captured by pirates 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. As tutor to Xeniades' two sons,[21] he lived in Corinth for the rest of his life, which he devoted entirely to preaching the doctrines of virtuous self-control.

At the Isthmian Games, he lectured to large audiences.[22] It may have been at one of these festivals that Alexander the Great went to meet Diogenes because he was impressed that the philosopher was so highly admired despite having neither money nor power. They reportedly had a long conversation about several topics.[23] The accounts of Plutarch and Diogenes Laërtius recount that they exchanged only a few words: while Diogenes was relaxing in the sunlight in the morning, 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 still declared, "If I were not Alexander, then I should wish to be Diogenes."[24] 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."[25]

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

A report that Philip 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-dwelling energetically up and down the Craneum; an acquaintance asked for, 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."[26]


There are numerous accounts of Diogenes' death. He is alleged variously to have held his breath;[27] to have become ill from eating raw octopus;[28] or to have suffered an infected dog bite.[29] 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?"[30] 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.[31]



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 survived even though he is reported to have authored over ten books, a volume of letters and seven tragedie.[32] 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. None of these sources is definitive and all contribute to a "tradition" that should not be confused with factual biography.

It is not known, for example, whether Diogenes made a virtue of naked survival out of necessity or whether he really preferred poverty and homelessness. In any case, Diogenes did "make a case" for benefits of a reduced lifestyle. He apparently proved to the satisfaction of the Stoics who came after him that happiness has nothing whatever to do with a person's material circumstances. The Stoics developed this theme, but made it benign. Epictetus, for example, preached the virtue of modesty and inoffensiveness, but maintained that misfortune is good for the development of strong character.

Diogenes 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."[33] Although Socrates had previously identified himself as belonging to the world, rather than a city,[34] 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)".[35] This was a radical claim in a world where a man's identity was intimately tied to his citizenship in a particular city state. An exile and an outcast, a man with no social identity, Diogenes made a mark on his contemporaries. His story, however uncertain the details, continues to fascinate students of human nature.

Despite having apparently nothing but disdain for Plato and his abstract philosophy,[36] Diogenes bears striking resemblance to the character of Socrates, who had professed a love of Virtue and an indifference to wealth,[37] together with a disdain for general opinion.[38] These aspects of Socrates' thought, which formed only a minor part of Plato's philosophy, became the central inspiration for another of Socrates' pupils, Antisthenes.

Diogenes shared Socrates' 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."[39]


Diogenes was a self-appointed public scold whose mission was to demonstrate to the ancient Greeks that civilization is regressive. He taught by living example that wisdom and happiness belong to the man who is independent of society. Diogenes scorned not only family and political social organization, but property rights and reputation. The most shocking feature of his philosophy is his rejection of normal ideas about human decency. Exhibitionist and philosopher, Diogenes is said to have eaten in the marketplace,[40] urinated on some people who insulted him,[41] defecated in the theatre,[42], masturbated in public and pointed at people with his middle finger.[43] Sympathizers considered him a devotee of reason and an exemplar of honesty. Detractors have said he was an obnoxious beggar and an offensive grouch.

Diogenes the Dog

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. The modern terms cynic and cynical derive from the Greek word kynikos, the adjective form of kynon, meaning dog.[44] Diogenes believed human beings live artificially and hypocritically and would do well to study the dog. Besides performing natural bodily functions in public without unease, 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."[45]

The term "Cynic" itself derives from the Greek word κυνικός, kynikos, "dog-like" and that from κύων, kyôn, "dog" (genitive: kynos).[46] One explanation offered in ancient times for why the Cynics were called dogs was because Antisthenes taught in the Cynosarges gymnasium at Athens.[47] 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.[48]

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.[31]

Contemporary theory

Diogenes is discussed in a 1983 book by German philosopher Peter Sloterdijk (English language publication in 1987). In his 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/she 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.

Diogenes Syndrome

Diogenes' name has been applied to a behavioural disorder characterised by involuntary self-neglect and hoarding.[49] The disorder afflicts the elderly and has no relation to Diogenes' deliberate Herculean rejection of material comfort.[50]


Both in ancient and in modern times, his 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. Rubens, Jordaens, Steen, Van der Werff, Jeaurat, Salvator Rosa, Nicolas Poussin, Karel Dujardin, and Castiglione have painted scenes from his life. In Raphael's fresco The School of Athens, a lone reclining figure in the foreground represents Diogenes.[51]

In popular culture

Diogenes is referred to in Anton Chekhov's story Ward No. 6; William Blake's The Marriage of Heaven and Hell; Francois Rabelais' Gargantua and Pantagruel; Johann Wolfgang von Goethe's poem "Genialisch Treiben"; as well as in the first sentence of Søren Kierkegaard's novelistic treatise Repetition. He 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 Bronte'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".[52]

In the 1945 film The Falcon in San Francisco, the little girl Annie has a dog named Diogenes. This is an obvious reference to Diogenes and all of his dog anecdotes and dog-like behavior.

He appears in the animated series Reign: the Conqueror where he plays a more pivotal role in the life of Alexander the Great. He is referenced in the eleventh episode of Kino's Journey.

He is mentioned in the songs "The Modern Adventures of Plato, Diogenes and Freud" by Blood, Sweat & Tears, "Start Wearing Purple" by Gogol Bordello, "Get Off" by Bad Religion, "To Lanterns, Denver, and One Last Lament" by Defiance, Ohio, "Oh, Diogenes!" from the Rodgers and Hart musical The Boys From Syracuse.

The philosopher's name was adopted by the fictional Diogenes Club, an organization that Sherlock Holmes' brother Mycroft Holmes belongs to in the story The Greek Interpreter by Sir Arthur Conan Doyle. It is called such as its members are educated, yet untalkative and have a dislike of socialising, much like the philosopher himself. The group is the focus of a number of Holmes pastiches by Kim Newman.

In the musical "The Boys From Syracuse," a musical based on William Shakespeare's "A Comedy of Errors," the head Courtesan sings a song called "Oh, Diogenes" in which she is asking him to find him an honorable man.


  1. ^ a b and died in 323 BC. Diogenes Laërtius (vi. 76) says he died "nearly 90", i.e, he was born c. 412 BC. But Censorinus (De die natali, 15.2) says he died aged 81, and the Suda puts his birth at the time of the Thirty Tyrants, i.e., 404 BC.
  2. ^ Supposedly on the same day as Alexander the Great: Diogenes Laërtius, vi. 79, Plutarch, Moralia, 717c.
  3. ^ Diogenes Laërtius, vi. 20. A trapezites was a banker/money-changer who could exchange currency, arrange loans, and was sometimes entrusted with the minting of currency.
  4. ^ Navia, Diogenes the Cynic, pg 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."
  5. ^ a b Diogenes Laërtius, vi. 20, 21.
  6. ^ C. T. Seltman, Diogenes of Sinope, Son of the Banker Hikesias, in Transactions of the International Numismatic Congress 1936 (London 1938).
  7. ^ Plato, Republic, 2.359-2.360.
  8. ^ Diogenes Laërtius, vi. 55.; Seneca, De Tranquillitate Animi, 8.7.; Aelian, Varia Historia, 13.28.
  9. ^ Plato, Phaedo, 59 b.
  10. ^ Diogenes Laërtius, vi. 21.; Aelian, Varia Historia, 10.16.; Jerome, Adversus Jovinianum, 2.14.
  11. ^ Long 1996, p. 45
  12. ^ Dudley 1937, p. 2
  13. ^ Prince 2005, p. 77
  14. ^ Diogenes Laërtius, vi. 23.; Jerome, Adversus Jovinianum, 2.14.
  15. ^ Diogenes Laërtius, vi. 37.; Seneca, Epistles, 90.14.; Jerome, Adversus Jovinianum, 2.14.
  16. ^ Diogenes Laërtius, vi. 46, 69; Dio Chrysostom, Or. 6.16-20
  17. ^ Diogenes Laërtius, 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.
  18. ^ Cf. Diogenes Laërtius, vi. 32
  19. ^ Diogenes Laërtius, vi. 40.
  20. ^ Diogenes Laërtius, vi. 29.
  21. ^ Diogenes Laërtius, vi. 30, 31.
  22. ^ Dio Chrysostom, Or. 8.10
  23. ^ Diogenes Laërtius, vi. 38.; Cicero, Tusculanae Quaestiones, 5.32.; Plutarch, Alexander, 14, On Exile, 15; Dio Chrysostom, Or. 4.14
  24. ^ Diogenes Laërtius, vi. 32.; Plutarch, Alexander, 14, On Exile, 15.
  25. ^ This rather odd story, which appears frequently in books from the 16th to the 19th century, may be an example of an anecdote invented about Diogenes in modern times. There is a similar anecdote in one of the dialogues of Lucian (Menippus, 15) but that story concerns Menippus in the underworld.
  26. ^ Lucian, Historia, 3.
  27. ^ Diogenes Laërtius, vi. 76. It is, of course, impossible to die from holding your breath.
  28. ^ Diogenes Laërtius, vi. 76.; Athenaeus, 8.341.
  29. ^ Diogenes Laërtius, vi. 77.
  30. ^ Cicero, Tusculanae Quaestiones, 1.42.
  31. ^ a b Diogenes Laërtius, vi. 78.; Greek Anthology, 1.285.; Pausanias, 2.2.4.
  32. ^ Diogenes Laërtius, vi. 80.
  33. ^ Diogenes Laërtius, vi. 44.
  34. ^ Cicero, Tusculanae Quaestiones, 5.37.; Plutarch, On Exile, 5.; Epictetus, Discourses, i.9.1.
  35. ^ Diogenes Laërtius, vi. 63. Compare: Diogenes Laërtius, vi. 72, Dio Chrysostom, Or. 4.13, Epictetus, Discourses, iii.24.66.
  36. ^ Diogenes Laërtius, vi. 24.
  37. ^ Plato, Apology, 41e.
  38. ^ Xenophon, Apology, 1.
  39. ^ Diogenes Laërtius, vi. 54; Aelian, Varia Historia, 14.33.
  40. ^ Diogenes Laërtius, vi. 58, 69. Eating in public places was considered bad manners.
  41. ^ Diogenes Laërtius, vi. 46.
  42. ^ Dio Chrysostom, Or. 8.36; Julian, Orations, 6.202c.
  43. ^ Diogenes Laërtius, vi. 34, 35; 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.
  44. ^ Liddell, H. G.; Scott, R.: A Greek-English Lexicon
  45. ^ Diogenes of Sinope, quoted by Stobaeus, Florilegium, iii. 13. 44.
  46. ^ Kynikos, "A Greek-English Lexicon", Liddell and Scott, at Perseus
  47. ^ Diogenes Laërtius, vi. 13. Cf. The Oxford Companion to Classical Literature, 2nd edition, p. 165.
  48. ^ Scholium on Aristotle's Rhetoric, quoted in Dudley 1937, p. 5
  49. ^ Hanon C, Pinquier C, Gaddour N, Saïd S, Mathis D, Pellerin J (2004). "[Diogenes syndrome: a transnosographic approach"] (in French). Encephale 30 (4): 315–22. doi:10.1016/S0013-7006(04)95443-7. PMID 15538307. 
  50. ^ Navia, Diogenes the Cynic, pg 31
  51. ^ Michelangelo and the Pope's Ceiling, by Ross King
  52. ^ Possum Living by Dolly Freed


  • Diogenes Laërtius (1972). Lives of eminent philosophers. 2. translated by RD Hicks. Cambridge: Harvard University Press. ISBN 0-674-99204-0. 
  • Navia, Luis E. (2005). Diogenes The Cynic: The War Against The World. Amherst, N.Y: Humanity Books. ISBN 1-59102-320-3. 
  • translated from the Greek by Guy Davenport. (1979). Herakleitos & Diogenes. translated by Guy Davenport. Bolinas [Calif.]: Grey Fox Press. ISBN 0-912516-36-4. 
    (Contains 124 sayings of Diogenes loosely translated from Diogenes Laërtius and Plutarch.)
  • Sloterdijk, Peter (1987). Critique of cynical reason. Translation by Michael Eldred; foreword by Andreas Huyssen. Minneapolis: University of Minnesota Press. ISBN 0-8166-1586-1. 
  • Long, A. A. (1996), "The Socratic Tradition: Diogenes, Crates, and Hellenistic Ethics", in Bracht Branham, R.; Goulet-Cazé, Marie-Odile, The Cynics: The Cynic Movement in Antiquity and Its Legacy, University of California Press, ISBN 0520216458 
  • Dudley, Donald R. (1937), A History of Cynicism from Diogenes to the 6th Century A.D., Cambridge, 
  • Prince, Susan (2005), "Socrates, Antisthenes, and the Cynics", in Ahbel-Rappe, Sara; Kamtekar, Rachana, A Companion to Socrates, Blackwell Publishing, ISBN 1405108630 

External links


Up to date as of January 14, 2010

From Wikiquote

I am a citizen of the world.

Diogenes of Sinope or Diogenes the Cynic (c. 412 BC323 BC) was the most famous of the Cynic philosophers of ancient Greece. No writings of his survive, but his sayings are recorded by Diogenes Laërtius and others.



Stand a little out of my sunshine.
  • The art of being a slave is to rule one’s master.
    • Herakleitos and Diogenes, fragment 20, pt. 2, trans. by Guy Davenport (1976)

Lives and Opinions of Eminent Philosophers

Quotations are taken from Book 6 of Lives and Opinions of Eminent Philosophers by Diogenes Laërtius as translated by R. D. Hicks (1970-72) vol. 2, to which the page-numbers also refer.
  • Here is Plato's man.
    • Producing a plucked chicken in response to Plato's definition of a man: "A featherless biped.", p. 43
  • If a rich man, when you will; if a poor man, when you can.
    • On the proper time for having lunch, p. 43
I am looking for an honest man.
  • I am looking for a man.
    • When asked why he was carrying a lamp in full daylight. Also translated as "I am looking for an honest man.", p. 43
  • That for which other people pay.
    • On being asked what wine he found pleasant to drink, p. 57
  • I am a citizen of the world.
    • On being asked where he came from, p. 65

About Diogenes of Sinope

  • If I were not Alexander, I should wish to be Diogenes.
    • Alexander the Great, in Plutarch's Lives, as translated by John Langhorne and William Langhorne (1859), p. 469.

External links

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Simple English

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Diogenes of Sinope

Diogenes of Sinope (in short, Diogenes) was an Ancient Greek philosopher. His birth place is Sinope (in modern day Sinop, Turkey). He was born about 412 BC. Some people say he was born about 399 BC. He died in 323 BC at Corinth. There is a book named Diogenes Laërtius. The book tells us that Diogenes died on the same day on which Alexander the Great died at Babylon. He was a founder of the philosophy called cynicism.

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