Diogenes Best Quotes

They accuse me--Me--the present writer of The present poem--of--I know not what,-- A tendency to under-rate and scoff At human power and virtue, and all that; And this they say in language rather rough. Good God! I wonder what they would be at! I say no more than has been said in Dante's Verse, and by Solomon and by Cervantes; By Swift, by Machiavel, by Rochefoucault; By Fenelon, by Luther and by Plato; By Tillotson, and Wesley, and Rousseau, Who knew this life was not worth a potato. 'Tis not their fault, nor mine, if this be so-- For my part, I pretend not to be Cato, Nor even Diogenes.--We live and die, But which is best, you know no more than I.

We were doing the best we could with what we had left, and more and more it was like Diogenes tossing away the tin cup because he could drink with his hands. It turns out there is no end to learning what you can do without.

I'll put you wise. You remember the old top-liner in the copy book—"Honesty is the Best Policy"? That's it. I'm working honesty for a graft. I'm the only honest man in the republic. The government knows it; the people know it; the boodlers know it; the foreign investors know it. I make the government keep its faith. If a man is promised a job he gets it. If outside capital buys a concession it gets the goods. I run a monopoly of square dealing here. There's no competition. If Colonel Diogenes were to flash his lantern in this precinct he'd have my address inside of two minutes. There isn't big money in it, but it's a sure thing, and lets a man sleep of nights.

He had reached an age where he found the best way to deal with unpleasantness was to pretend it didn’t exist.

When Alexander the Great visited Diogenes and asked whether he could do anything for the famed teacher, Diogenes replied "Only stand out of my light". Perhaps someday we shall know how to heighten creativity. Until then, one of the best things we can do for creative men and women is to stand out of their light.

Men’s values, Diogenes insisted, had been corrupted. He pointed out, by way of illustration, that a statue, the only function of which is to please the eye, might cost three thousand drachmas, while a quart of barley flour, which when consumed can keep us alive, can be bought for only two copper coins.5 He believed hunger to be the best appetizer, and because he waited until he was hungry or thirsty before he ate or drank, “he used to partake of a barley cake with greater pleasure than others did of the costliest of foods, and enjoyed a drink from a stream of running water more than others did their Thasian wine.

He believed hunger to be the best appetizer, and because he waited until he was hungry or thirsty before he ate or drank, “he used to partake of a barley cake with greater pleasure than others did of the costliest of foods, and enjoyed a drink from a stream of running water more than others did their Thasian wine.”6 When asked about his lack of an abode, Diogenes would reply that he had access to the greatest houses in every city—to their temples and gymnasia, that is. And when asked what he had learned from philosophy, Diogenes replied, “To be prepared for every fortune.”7 This reply, as we shall see, anticipates one important theme of Stoicism. The

On the face of it, most people do not think of Jesus as a depressive realist. Yet the Biblical Jesus was clearly anything but a facilely happy consumerist, bureautype or bovine citizen. Rather, he espoused an ascetic lifestyle, nomadic, without possessions, possibly without sex, without career anxieties (‘consider the lilies’) and at best paying lip service to civic authorities and traditional religious institutions. Along with Diogenes, many anarchists, and latter day hip-pies, Jesus has been regarded as a model of the be-here-now philosophy, and hardly a champion of a work ethic and investment portfolio agenda. Jesus and others did not expect to find fulfilment in this world (meaning this civilisation) but looked forward to another world, or another kind of existence. Since that fantasised world has never materialised, we can only wonder about the likeness between early Christian communities and theoretical DR communities. There are certainly some overlaps but one distinctive dissimilarity: the DR has no illusory better world to look forward to, whereas the Christian had (and many Christians still have) illusions of rapture and heaven to look forward to. The key problematic here, however, for Jesus, the early Christians, anarchists, beats, hippies and DRs hoping for a DR-friendly society, is that intentional communities require some sense of overcoming adversity, having purpose, a means of functioning and maintaining morale in the medium to long-term. It is always one thing to gain identity from opposing society at large, and quite another to sustain ongoing commitment.

Diogenes was a cynic at his best. He was in search of an honest man but not an hones woman.

The best known of the Cynics was Diogenes, a pupil of Antisthenes, who reputedly lived in a barrel and owned nothing but a cloak, a stick, and a bread bag. (So it wasn't easy to steal his happiness from him!) One day while he was sitting beside his barrel enjoying the sun, he was visited by Alexander the Great. The emperor stood before him and asked if there was anything he could do for him. Was there anything he desired? ´Yes´ Diogenes replied. ´Stand to one side. You're blocking the sun.´

The awareness of mortality casts a bittersweet shadow over the vibrancy of life and love. We exist in a state of impermanence, where beauty fades and connection dissolves. Yet, it is precisely this impermanence that imbues life with its preciousness and love with its urgency. In the face of oblivion, love becomes a defiant act, a bridge we build across the chasm of the ephemeral, a testament to the enduring power of connection in a fleeting existence." The quote's appreciation for love in the face of life's fleeting nature echoes Epicurean ideals. This emphasizes the existentialist concept of living in a finite world and the absurdist notion of creating meaning in the face of nothingness. It highlights love as a way to transcend the impermanence of life and forge a connection that defies the inevitable. The concept of finding meaning and beauty in a world wracked by impermanence aligns closely with the philosophy of Epicurus. Epicureanism emphasizes living a virtuous and pleasure-filled life while minimizing pain. Though often misinterpreted as mere hedonism, Epicurus also stressed the importance of intellectual pursuits, close friendships, and facing mortality with courage. Unfortunately, Epicurus himself didn't write any essays or novels in the traditional sense. Most of his teachings were delivered in letters and discourses to his students and followers. These were later compiled by others, most notably Hermarchus, who helped establish Epicurean philosophy. The core tenets of Epicureanism are scattered throughout various ancient texts, including: *Principal Doctrines: A summary of Epicurus' core beliefs, likely compiled by Hermarchus. *Letter to Menoeceus: A letter outlining the path to happiness through a measured approach to pleasure and freedom from fear. *Vatican Sayings: A collection of sayings and aphorisms attributed to Epicurus. These texts, along with Diogenes Laërtius' Lives and Sayings of the Philosophers, which includes biographical details about Epicurus, provide the best understanding of his philosophy. Love is but an 'Ephemeral Embrace'. Life explodes into a vibrant party, a kaleidoscope of moments that dims as the sun dips below the horizon. The people we adore, the bonds we forge, all tinged with the bittersweet knowledge that nothing lasts forever. But it's this very impermanence that makes everything precious, urging us to savor the here and now. Imagine Epicurus nudging us and saying, "True pleasure isn't a fleeting high, it's the joy of sharing good times with the people you love." Even knowing things end, we can create a life brimming with love's connections. Love becomes an act of creation, weaving threads of shared joy into a tapestry of memories. Think of your heart as a garden. Love tells you to tend it with care, for it's the source of connection with others. In a world of constant change, love compels us to nurture our inner essence and share it with someone special. Love transcends impermanence by fostering a deep connection that enriches who we are at our core. Loss is as natural as breathing. But love says this: "Let life unfold, with all its happy moments and tearful goodbyes. Only then can you understand the profound beauty of impermanence." Love allows us to experience the full spectrum of life's emotions, embracing the present while accepting impermanence. It grants depth and meaning to our fleeting existence. Even knowing everything ends, love compels us to build a haven, a space where hearts connect. It's a testament to the enduring power of human connection in a world in flux. So let's love fiercely, vibrantly, because in the face of our impermanence, love erects a bridge to something that transcends the temporary.

Diogenes sums it up best: “We have two ears and only one tongue in order that we may hear more and speak less.

Nietzsche came to our help and supplied us with answers to these questions, invited us to solve his life riddles, and instructed us on writing psychobiographies as well. For him, the test of a philosophy and a psychology is in their application to living, which is 'The only method of criticizing a philosophy that is possible and proves anything at all, which is a manner of criticism untaught at universities where only 'criticism of words by other words' is practiced.' Because the proof of philosophy lies in life, he found reading Diogenes Laertius' Lives of the Eminent Philosophers to be more useful than reading academic publications. Thus, the best test of a theory is the life of the philosopher 'since everything depends on the character of the individual who shows the way'.

Nietzsche came to our help and supplied us with answers to these questions, invited us to solve his life riddles, and instructed us on writing psychobiographies as well. For him, the test of a philosophy and a psychology is in their application to living, which is 'The only method of criticizing a philosophy that is possible and proves anything at all, which is a manner of criticism untaught at universities where only 'criticism of words by other words' is practiced.' Because the proof of philosophy lies in life, he found reading Diogenes Laertius' Lives of the Eminent Philosophers to be more useful than reading academic publications. Thus, the best test of a theory is the life of the philosopher 'since everything depends on the character of the individual who shows the way'. . . . I am a psychologist, and not surprisingly I see Nietzsche as a psychologist, who in writing about 'the psychology of the psychologist' tried to understand his own life. Like him, I feel that 'I have a nose' for psychological issues, and see them where others have not suspected they exist. He described himself as 'a born psychologist and lover of a 'big hunt,' one who explores the intricacies of the soul, and this hunter is now the subject of our hunt. . . . I will present Nietzsche's original conceptualization of pain and suffering, and three modes of coping and overcoming trauma., which can be drawn from his writings: the ways of the sage, warrior, and creator. These conceptualizations pass the Nietzschean test of revelance to life, as in studying them, we gain thinking and acting tools for coping with hurt and distress to the best of our ability. Similarly, we will find that his search for meaning and self-healing following his traumas, formed the foundation of his central ideas., the triad of the Will to Power, the Eternal Return and the Superman. All of them will be shown as different ways of overcoming.

D’Agosta took it, mumbling a greeting. For some reason she made him eager to be on his best behavior, just the way his grandmother had done when he was a child.