Diogenes Famous Quotes

As Diogenes, the famous Cynic, once said, “It is the privilege of the gods to want nothing, and of godlike men to want little.” To want nothing makes one invincible—because nothing lies outside your control.

There was an unusual encounter between Alexander the Great and the famous Cynic philosopher Diogenes. Allegedly, Alexander approached Diogenes, who was lying down, enjoying the summer air, and stood over him and asked what he, the most powerful man in the world, might be able to do for this notoriously poor man. Diogenes could have asked for anything. What he requested was epic: “Stop blocking my sun.” Even two thousand years later we can feel exactly where in the solar plexus that must have hit Alexander, a man who always wanted to prove how important he was.

urely, Epictetus isn’t saying that peace, leisure, travel, and learning are bad, is he? Thankfully, no. But ceaseless, ardent desire—if not bad in and of itself—is fraught with potential complications. What we desire makes us vulnerable. Whether it’s an opportunity to travel the world or to be the president or for five minutes of peace and quiet, when we pine for something, when we hope against hope, we set ourselves up for disappointment. Because fate can always intervene and then we’ll likely lose our self-control in response. As Diogenes, the famous Cynic, once said, “It is the privilege of the gods to want nothing, and of godlike men to want little.” To want nothing makes one invincible—because nothing lies outside your control. This doesn’t just go for not wanting the easy-to-criticize things like wealth or fame—the kinds of folly that we see illustrated in some of our most classic plays and fables. That green light that Gatsby strove for can represent seemingly good things too, like love or a noble cause. But it can wreck someone all the same.

Thus Plato offers one version of a philosophical poverty, by which wisdom alienates one from conventional ideals and makes one indifferent to worldly concerns. The Cynics philosophized in the same general rubric, though obviously details differ significantly. One notable difference between the two is the value placed upon learning and science. Unlike his Platonic counterpart, the Cynic rejects arithmetic, geometry, dialectic, and the rest as superfluous distractions from the "one big" requirement of self-knowledge. So in the famous anecdote, when Plato and his followers have defined man as the "featherless biped," Diogenes rushes into the Academy with a plucked chicken, crying, "Here is Plato's human being!" For the Cynic, logical exercises, definitionmaking, and the like are not preparatory to the vision of some Good or intuition of eternity. All such talk is a form of pride, a strategy to overawe others, and contributes less to the good life than does a healthy skepticism. Yet, like Plato, the Cynics also travel along the Eleatic Way of Truth and shun what they ridicule as the Way of Seeming. For what can be said truly? In short, the Cynics are profoundly skeptical about the possibility of almost all knowledge.

among the Greek philosophers known as the Cynics.” “Cynics?” “Cynics. Nothing to do with the meaning we give the word today. Diogenes was the group’s most famous proponent. According to him, we ought to set aside whatever society imposes on us—all of us were raised to have more than we need—and return to primitive values. In other words, be in touch with the laws of nature, depend on little, find joy in each new day, and completely reject all that we grew up with—power, gain, avarice, that sort of thing. The only purpose in life was to free themselves of what they did not need and find joy in each minute, in each breath. Diogenes, by the way, lived in a barrel, according to legend.

As Diogenes, the famous Cynic, once said, “It is the privilege of the gods to want nothing, and of godlike men to want little.

Another famous figure who engaged in this practice was Diogenes the Cynic who lived in the 4th century BC. On an almost daily basis Diogenes took actions that evoked ridicule, rejection and disdain. As but one example, he would walk backward into theatres, against the flow of everyone who was exiting for the purpose of acclimating himself to acts of non-conformity.

Classical literature not only questioned the reality of divine beings, it frequently laughed at them too. The works of Greek and Roman philosophy were full of punchy one-liners poking fun at religion. In one famous story, the Greek philosopher Diogenes finds himself standing next to a wall covered in temple inscriptions left by grateful sailors saved at sea. Noticing a man marvelling at the inscriptions, Diogenes remarks: ‘There would have been far more, if those who were not saved had set up offerings.’ In another story, Diogenes is watching some temple officials arrest a man who has stolen items from a temple treasury. Look, he says: ‘The great thieves are leading away the little thief.’ In yet another yarn – one whose punchline hit even closer to the mark – a philosopher named Antisthenes finds himself listening to a priest of Orphism, a Greek cult that believed in an afterlife. The priest explains at length how initiates to his religion would enjoy great advantages in the afterlife. Why then, asks Antisthenes bluntly, ‘don’t you die?