classes ::: author, Philosophy,
children :::
branches ::: Diogenes
see also :::

Instances - Definitions - Quotes - Chapters - Wordnet - Webgen

subject class:Philosophy

--- WIKI
Diogenes, also known as Diogenes the Cynic ( , ), was a Greek philosopher and one of the founders of Cynic philosophy. He was born in Sinope, an Ionian colony on the Black Sea, in 412 or 404 BC and died at Corinth in 323 BC. Diogenes was a controversial figure. His father minted coins for a living, and Diogenes was banished from Sinope when he took to debasement of currency. After being exiled, he moved to Athens and criticized many cultural conventions of the city. He modelled himself on the example of Heracles, and believed that virtue was better revealed in action than in theory. He used his simple lifestyle and behaviour to criticize the social values and institutions of what he saw as a corrupt, confused society. He had a reputation for sleeping and eating wherever he chose in a highly non-traditional fashion, and took to toughening himself against nature. He declared himself a cosmopolitan and a citizen of the world rather than claiming allegiance to just one place. There are many tales about his dogging Antis thenes' footsteps and becoming his "faithful hound". Diogenes made a virtue of poverty. He begged for a living and often slept in a large ceramic jar, or pithos, in the marketplace. He became notorious for his philosophical stunts, such as carrying a lamp during the day, claiming to be looking for an honest man. He criticized Plato, disputed his interpretation of Socrates, and sabotaged his lectures, sometimes distracting listeners by bringing food and eating during the discussions. Diogenes was also noted for having mocked Alexander the Great, both in public and to his face when he visited Corinth in 336 BC. Diogenes was captured by pirates and sold into slavery, eventually settling in Corinth. There he passed his philosophy of Cynicism to Crates, who taught it to Zeno of Citium, who fashioned it into the school of Stoicism, one of the most enduring schools of Greek philosophy. No writings of Diogenes are known but there are some details of his life from anecdotes (chreia), especially from Diogenes Lartius' book Lives and Opinions of Eminent Philosophers and some other sources.

questions, comments, suggestions/feedback, take-down requests, contribute, etc
contact me @ or
join the integral discord server (chatrooms)
if the page you visited was empty, it may be noted and I will try to fill it out. cheers











Diogenes Laertius: (also B.C.) A late biographical doxographer, to whom is owed most of the biographical and source material of Pre-Socratic philosophy. Cf. R. Hope, Diog. Laertius -- E.H.

diogenes ::: n. --> A Greek Cynic philosopher (412?-323 B. C.) who lived much in Athens and was distinguished for contempt of the common aims and conditions of life, and for sharp, caustic sayings.

QUOTES [7 / 7 - 271 / 271]

KEYS (10k)

   6 Diogenes
   1 Georg C Lichtenberg


  106 Diogenes
   27 Diogenes of Sinope
   25 Diogenes La rtius
   12 Diogenes Allen
   6 Diogenes
   5 Ryan Holiday
   5 Anonymous
   4 Epictetus
   3 Michel de Montaigne
   3 Henry Hazlitt
   3 Anton Chekhov
   2 Victor Hugo
   2 O Henry
   2 Luis E Navia
   2 Arthur Conan Doyle
   2 Anthony de Mello

1:It takes a wise man to discover a wise man.
   ~ Diogenes,
2:In a rich man's house there is no place to spit but his face.
   ~ Diogenes,
3:I threw my cup away when I saw a child drinking from his hands at the trough.
   ~ Diogenes,
4:It is the privilege of the gods to want nothing, and of godlike men to want little.
   ~ Diogenes,
5:Wise kings generally have wise counselors; and he must be a wise man himself who is capable of distinguishing one.
   ~ Diogenes,
6:As a matter of self-preservation, a man needs good friends or ardent enemies, for the former instruct him and the latter take him to task.
   ~ Diogenes,
7:Diogenes, filthily attired, paced across the splendid carpets in Plato's dwelling. Thus, said he, do I trample on the pride of Plato. Yes, Plato replied, but only with another kind of pride. ~ Georg C Lichtenberg,

*** NEWFULLDB 2.4M ***

1:Love comes with hunger. ~ Diogenes
2:I am looking for a human. ~ Diogenes
3:No man is hurt but by himself. ~ Diogenes
4:I am looking for an honest man. ~ Diogenes
5:Blushing is the color of virtue. ~ Diogenes
6:Step out of my sunlight. ~ Diogenes La rtius
7:The mob is the mother of tyrants. ~ Diogenes
8:Calumny is only the noise of madmen. ~ Diogenes
9:I am a citizen of the world. ~ Diogenes of Sinope
10:All things are in common among friends. ~ Diogenes
11:No man is hurt but by himself ~ Diogenes of Sinope
12:Nothing can be produced out of nothing. ~ Diogenes
13:No man is hurt but by himself. ~ Diogenes of Sinope
14:Behold! I've brought you a man. ~ Diogenes of Sinope
15:Blushing is the color of virtue. ~ Diogenes of Sinope
16:Good men nowhere, but good boys at Sparta. ~ Diogenes
17:The sacrifice of Diogenes to all the gods. ~ Diogenes
18:A friend is one soul abiding in two bodies. ~ Diogenes
19:It takes a wise man to discover a wise man. ~ Diogenes
20:By worrying as little as possible about fame. ~ Diogenes
21:If I were not Alexander, I would be Diogenes. ~ Plutarch
22:The great thieves lead away the little thief. ~ Diogenes
23:It takes a wise man to discover a wise man.
   ~ Diogenes,
24:Chilo advised, "not to speak evil of the dead." ~ Diogenes
25:Let us not unlearn what we have already learned ~ Diogenes
26:The Sun visits cesspools without being defiled. ~ Diogenes
27:The tired ox treads with a firmer step ~ Diogenes La rtius
28:Poverty is a virtue which one can teach oneself. ~ Diogenes
29:I like best the wine drunk at the cost of others. ~ Diogenes
30:The art of being a slave is to rule one's master. ~ Diogenes
31:We have complicated every simple gift of the gods. ~ Diogenes
32:Diogenes Og Alexander Paa En Tobaks-Daase
~ Ambrosius Stub
33:He has the most who is most content with the least. ~ Diogenes
34:No man is hurt but by himself," said Diogenes. ~ Maxwell Maltz
35:Why not whip the teacher when the pupil misbehaves? ~ Diogenes
36:Most men are within a finger's breadth of being mad. ~ Diogenes
37:It takes a wise man to discover a wise man. ~ Diogenes of Sinope
38:The sun, too, shines into cesspools and is not polluted. ~ Diogenes
39:anche il sole entra ne' cessi ma non s'imbratta ~ Diogenes of Sinope
40:What I like to drink most is wine that belongs to others. ~ Diogenes
41:One original thought is worth a thousand mindless quotings ~ Diogenes
42:Poverty is a virtue which one can teach oneself. ~ Diogenes of Sinope
43:The art of being a slave is to rule one's master. ~ Diogenes of Sinope
44:The most beautiful thing in the world is freedom of speech. ~ Diogenes
45:I am not an Athenian or a Greek, but a citizen of the world. ~ Diogenes
46:I do not know whether there are gods, but there ought to be. ~ Diogenes
47:The foundation of every state is the education of its youth. ~ Diogenes
48:Ability in man is an apt good, if it be applied to good ends. ~ Diogenes
49:Die schönste Sache in der Welt ist die Redefreiheit. ~ Diogenes La rtius
50:In a rich man's house there is no place to spit but his face. ~ Diogenes
51:Time is the most valuable thing that a man can spend. ~ Diogenes La rtius
52:Why not whip the teacher when the student misbehaves? ~ Diogenes La rtius
53:Cuanto más conozco a la gente, más quiero a mi perro. ~ Diogenes of Sinope
54:There is a false love that will make you something you are not. ~ Diogenes
55:Virtue cannot dwell with wealth either in a city or in a house. ~ Diogenes
56:In a rich man's house there is no place to spit but his face.
   ~ Diogenes,
57:Man is the most intelligent of the animals - and the most silly. ~ Diogenes
58:Asked where he came from, he said, "I am a citizen of the world." ~ Diogenes
59:I pissed on the man who called me a dog. Why was he so surprised? ~ Diogenes
60:Of what use is a philosopher who doesn't hurt anybody's feelings? ~ Diogenes
61:O my country, I have stood by you in word and deed.” And ~ Diogenes La rtius
62:There is only a finger's difference between a wise man and a fool. ~ Diogenes
63:But truly, if I were not Alexander, I would be Diogenes. ~ Alexander the Great
64:What I like to drink most is wine that belongs to others. ~ Diogenes of Sinope
65:Boasting, like gilded armour, is very different inside from outside. ~ Diogenes
66:One original thought is worth a thousand mindless quotings. ~ Diogenes La rtius
67:Even if I am but a pretender to wisdom, that in itself is philosophy. ~ Diogenes
68:Stand a little less between me and the sun." Diogenes and I. ~ Diogenes La rtius
69:Dogs and philosophers do the greatest good and get the fewest rewards. ~ Diogenes
70:Man is the most intelligent of animals -- and the most silly. ~ Diogenes La rtius
71:The foundation of every state is the education of its youth. ~ Diogenes of Sinope
72:In a rich man's house there is no place to spit but his face. ~ Diogenes of Sinope
73:Democritus says, "But we know nothing really; for truth lies deep down". ~ Diogenes
74:It is not that I am mad, it is only that my head is different from yours. ~ Diogenes
75:Young men not ought to marry yet, and old men never ought to marry at all. ~ Diogenes
76:Of what use is a philosopher who doesn't hurt anybody's feelings? ~ Diogenes of Sinope
77:We have two ears and one tongue so that we would listen more and talk less. ~ Diogenes
78:I threw my cup away when I saw a child drinking from his hands at the trough. ~ Diogenes
79:If I lack awareness, then why should I care what happens to me when I am dead? ~ Diogenes
80:Thales was asked what was very difficult; he said: To know one's self. ~ Diogenes La rtius
81:Dogs and philosophers do the greatest good and get the fewest rewards. ~ Diogenes of Sinope
82:I threw my cup away when I saw a child drinking from his hands at the trough.
   ~ Diogenes,
83:I am Diogenes the Dog. I nuzzle the kind, bark at the greedy and bite scoundrels. ~ Diogenes
84:It is not that I am mad, it is only that my head is different from yours. ~ Diogenes of Sinope
85:It is the privilege of the gods to want nothing, and of godlike men to want little. ~ Diogenes
86:If only it was as easy to banish hunger by rubbing the belly as it is to masturbate. ~ Diogenes
87:We are more curious about the meaning of dreams than about things we see when awake. ~ Diogenes
88:Of what am I guilty," once exclaimed Antisthenes, "that I should be praised? ~ Diogenes La rtius
89:It is the privilege of the gods to want nothing, and of godlike men to want little.
   ~ Diogenes,
90:The only way to gall and fret effectively is for yourself to be a good and honest man. ~ Diogenes
91:He lit a lamp in broad daylight and said, as he went about, "I am looking for a human." ~ Diogenes
92:Aristotle dines when it seems good to King Philip, but Diogenes when he himself pleases. ~ Diogenes
93:If your cloak was a gift, I appreciate it; if it was a loan, I'm not through with it yet. ~ Diogenes
94:Other dogs bite only their enemies, whereas I bite also my friends in order to save them. ~ Diogenes
95:We come into the world alone and we die alone. Why, in life, should we be any less alone? ~ Diogenes
96:When the slave auctioneer asked in what he was proficient, he replied, "In ruling people." ~ Diogenes
97:A Diogenesian search for an honest person would rarely lead to the author of a memoir. ~ Tony Blankley
98:In a rich man’s house there is no place to spit but in his face. —DIOGENES THE CYNIC ~ William Lashner
99:The question was put to him, what hope is; and his answer was, "The dream of a waking man." ~ Diogenes
100:Here we have Diogenes, His Highness’ favourite canary. Things are starting to take shape. ~ Antal Szerb
101:We have two ears and only one tongue in order that we may hear more and speak less. ~ Diogenes La rtius
102:It is the privilege of the gods to want nothing, and of godlike men to want little. ~ Diogenes of Sinope
103:The human capacity for unhappiness is so enormous that the entire world cannot fill it. ~ Diogenes Allen
104:We are more curious about the meaning of dreams than about things we see when awake. ~ Diogenes La rtius
105:The foundation of every state is the education of its youth. ~ Diogenes of Sinope (according to Stobæus).
106:Protagoras asserted that there are two sides to every question, exactly opposite to each other. ~ Diogenes
107:The only way to gall and fret effectively is for yourself to be a good and honest man. ~ Diogenes of Sinope
108:Toplum - bir kurtarıcılar cehennemi! Diogenes'in elinde lambasıyla aradığı, ilgisiz biriydi. ~ Emil M Cioran
109:Apropos of which, Diogenes says somewhere that one way to guarantee freedom is to be ready to die. ~ Epictetus
110:[Pyrrho] is said to have washed a piglet himself because he was indifferent to what he did. ~ Diogenes La rtius
111:To the question what wine he found pleasant to drink, he replied, "That for which other people pay." ~ Diogenes
112:Being asked where in Greece he saw good men, he replied, "Good men nowhere, but good boys at Sparta." ~ Diogenes
113:People who talk well but do nothing are like musical intruments; the sound is all they have to offer. ~ Diogenes
114:The health and vigor necessary for the practice of what is good, depend equally on both mind and body. ~ Diogenes
115:To Xeniades, who had purchased Diogenes at the slave market, he said, "Come, see that you obey orders." ~ Diogenes
116:Discourse on virtue and they pass by in droves. Whistle and dance the shimmy, and you've got an audience. ~ Diogenes
117:To become self-educated you should condemn yourself for all those things that you would criticize others. ~ Diogenes
118:It was a favorite expression of Theophrastus that time was the most valuable thing that a man could spend. ~ Diogenes
119:Wise leaders generally have wise counselors because it takes a wise person themselves to distinguish them. ~ Diogenes
120:Diogenes proved the law of motion using the phrase Solvitur ambulando, “It is solved by walking, ~ Scott Barry Kaufman
121:He once begged alms of a statue, and, when asked why he did so, replied, "To get practice in being refused." ~ Diogenes
122:Education gives sobriety to the young, comfort to the old, riches to the poor and is an ornament to the rich. ~ Diogenes
123:You will become a teacher of yourself when for the same things that you blame others, you also blame yourself. ~ Diogenes
124:The request of industry to government is as modest as that of Diogenes to Alexander: Get out of my light. ~ Jeremy Bentham
125:A vine bears three grapes, the first of pleasure, the second of drunkenness, and the third of repentance. ~ Diogenes La rtius
126:Discourse on virtue and they pass by in droves. Whistle and dance and shimmy, and you've got an audience! ~ Diogenes La rtius
127:Wise kings generally have wise counselors; and he must be a wise man himself who is capable of distinguishing one. ~ Diogenes
128:Wise kings generally have wise counselors; and he must be a wise man himself who is capable of distinguishing one.
   ~ Diogenes,
129:He was seized and dragged off to King Philip, and being asked who he was, replied, "A spy upon your insatiable greed." ~ Diogenes
130:I am searching as Diogenes did with his lantern for all of these wonderful human beings. I haven't found them yet. ~ Sergio Leone
131:On being asked by someone how he could become famous, Diogenes responded: 'By worrying as little as possible about fame ~ Diogenes
132:Aristotle was once asked what those who tell lies gain by it. Said he - That when they speak truth they are not believed. ~ Diogenes
133:Yoksunluktan ileri gelen acıyı ortadan kaldıran yalın tatlar da zengin bir sofrayla aynı hazzı verir. (Epikuros) ~ Diogenes La rtius
134:All that exists is but the transformation of one and the same Matter and is therefore one and the same thing. ~ Diogenes of Apollonia
135:I am called a dog because I fawn on those who give me anything, I yelp at those who refuse, and I set my teeth in rascals. ~ Diogenes
136:When two friends part they should lock up each other's secrets and exchange keys. The truly noble mind has no resentments. ~ Diogenes
137:Diogenes was asked what wine he liked best; and he answered as I would have done when he said, "Somebody else's". ~ Michel de Montaigne
138:Lust is a strong tower of mischief, and hath in it many defenders, as neediness, anger, paleness, discord, love, and longing. ~ Diogenes
139:As houses well stored with provisions are likely to be full of mice, so the bodies of those that eat much are full of diseases. ~ Diogenes
140:When some one boasted that at the Pythian games he had vanquished men, Diogenes replied, "Nay, I defeat men, you defeat slaves." ~ Diogenes
141:When some one reminded him that the people of Sinope had sentenced him to exile, he said, "And I sentenced them to stay at home." ~ Diogenes
142:To one who asked what was the proper time for lunch, he said, "If a rich man, when you will; if a poor man, when you can. ~ Diogenes of Sinope
143:The chief good is the suspension of the judgment [especially negative judgement], which tranquillity of mind follows like its shadow. ~ Diogenes
144:If you are to be kept right, you must possess either good friends or red-hot enemies. The one will warn you, the other will expose you. ~ Diogenes
145:The noblest people are those despising wealth, learning, pleasure and life; esteeming above them poverty, ignorance, hardship and death. ~ Diogenes
146:What else was Diogenes of Sinope seeking for than the true enjoyment of life, which he discovered in having the least possible wants? ~ Max Stirner
147:When asked what was the proper time for supper: If you are a rich man, whenever you please; and if you are a poor man, whenever you can. ~ Diogenes
148:Heraclitus called self-deception an awful disease and eyesight a lying sense.” —DIOGENES LAERTIUS, LIVES OF THE EMINENT PHILOSOPHERS, ~ Ryan Holiday
149:When he saw the child of some prostitute throw stones at a crowd, Diogenes shouted to him, "Take care that you don't hit your father! ~ Luis E Navia
150:As a matter of self-preservation, a man needs good friends or ardent enemies, for the former instruct him and the latter take him to task. ~ Diogenes
151:When some one reminded him that the people of Sinope had sentenced him to exile, he said, "And I sentenced them to stay at home. ~ Diogenes of Sinope
152:(Diogenes) Bir gün Olympia'dan dönüyordu; çok kalabalık var mıydı, diye sorana, "Kalabalık çoktu, ama insan azdı" diye yanıt verdi. ~ Diogenes La rtius
153:Anaxagoras said to a man who was grieving because he lay dying in a foreign land, "The descent to hell is the same from every place. ~ Diogenes La rtius
154:As a matter of self-preservation, a man needs good friends or ardent enemies, for the former instruct him and the latter take him to task.
   ~ Diogenes,
155:Aren't you ashamed, you who walk backward along the whole path of existence, and blame me for walking backward along the path of the promenade? ~ Diogenes
156:Self-taught poverty is a help toward philosophy, for the things which philosophy attempts to teach by reasoning, poverty forces us to practice. ~ Diogenes
157:When Alexander the Great addressed him with greetings, and asked if he wanted anything, Diogenes replied "Yes, stand a little out of my sunshine." ~ Diogenes
158:I have nothing to ask but that you would remove to the other side, that you may not, by intercepting the sunshine, take from me what you cannot give. ~ Diogenes
159:One original thought is worth a thousand mindless quotings. ~ Attributed to Diogenes of Sinope in: William Safire (2001), Let a simile be your umbrella, p. 364.
160:Though Diogenes lived in a tub, there might be, for aught I know, as much pride under his rags, as in the fine-spun garments of the divine Plato. ~ Jonathan Swift
161:Christians today and for many centuries have assumed that the story of Adam and Eve in Genesis 2-3 is the source of the belief in original sin. Adam ~ Diogenes Allen
162:One day, observing a child drinking out of his hands, he cast away the cup from his wallet with the words, "A child has beaten me in plainness of living." ~ Diogenes
163:Perdiccas threatened to put him to death unless he came to him, "That's nothing wonderful," Diogenes said, "for a beetle or a tarantula would do the same." ~ Diogenes
164:Were I Diogenes, I would not move out of a kilderkin into a hogshead, though the first had had nothing but small beer in it, and the second reeked claret. ~ Charles Lamb
165:I have nothing to ask but that you would remove to the other side, that you may not, by intercepting the sunshine, take from me what you cannot give. ~ Diogenes of Sinope
166:When I look upon seamen, men of science and philosophers, man is the wisest of all beings; when I look upon priests and prophets nothing is as contemptible as man. ~ Diogenes
167:Zeno would also say that nothing is more hostile to a firm grasp on knowledge than self-deception.” —DIOGENES LAERTIUS, LIVES OF THE EMINENT PHILOSOPHERS, 7.23 ~ Ryan Holiday
168:Diogenes of Sinope said we sell things of great value for things of very little, and vice versa.” —DIOGENES LAERTIUS, LIVES OF THE EMINENT PHILOSOPHERS, 6.2.35b ~ Ryan Holiday
169:Evil at bottom is the refusal to recognize the reality of others, to refuse to restrain ourselves, so that another does not have room to live and develop freely. ~ Diogenes Allen
170:But, as the late Nobel Prize-winning economist George Stigler put it, “the typical university catalog would never stop Diogenes in his search for an honest man.”25 ~ Thomas Sowell
171:Thales said there was no difference between life and death. "Why, then," said someone to him, "do not you die?" "Because," said he, "it does make no difference. ~ Diogenes La rtius
172:You are a simpleton, Hegesias; you do not choose painted figs, but real ones; and yet you pass over the true training and would apply yourself to written rules ~ Diogenes of Sinope
173:Those who have virtue always in their mouths, and neglect it in practice, are like a harp, which emits a sound pleasing to others, while itself is insensible of the music. ~ Diogenes
174:If you lay violent hands on me, you’ll have my body, but my mind will remain with Stilpo.” —ZENO, QUOTED IN DIOGENES LAERTIUS, LIVES OF THE EMINENT PHILOSOPHERS, 7.1.24 ~ Ryan Holiday
175:faith perishes if it is walled in, or confined. If it is anywhere, it must be everywhere, like God himself: if God is in your life, he is in all things, for he is God. ~ Diogenes Allen
176:Once he saw the officials of a temple leading away some one who had stolen a bowl belonging to the treasurers, and said, "The great thieves are leading away the little thief." ~ Diogenes
177:Plato had defined Man as an animal, biped and featherless, and was applauded. Diogenes plucked a fowl and brought it into the lecture-room with the words, "Behold Plato's man!" ~ Diogenes
178:He also said that he marvelled that among the Greeks, those who were skilful in a thing contend together; but those who have no such skill act as judges of the contest. ~ Diogenes La rtius
179:...mention chess and most people's eyes glaze over. They think of two old geezers, one of whom has died but no one has noticed, in overstuff armchairs at the Diogenes Club. ~ Charles Krauthammer
180:Once he saw the officials of a temple leading away some one who had stolen a bowl belonging to the treasurers, and said, "The great thieves are leading away the little thief. ~ Diogenes of Sinope
181:He was breakfasting in the marketplace, and the bystanders gathered round him with cries of "dog." "It is you who are dogs," cried he, "when you stand round and watch me at my breakfast." ~ Diogenes
182:If Diogenes with his lantern twenty-three centuries ago had difficulty finding an honest man, today he would have perhaps an even more troublesome time finding a happy one. ~ Mihaly Csikszentmihalyi
183:Once he saw the officials of a temple leading away some one who had stolen a bowl belonging to the treasurers, and said, "The great thieves are leading away the little thief." ~ Diogenes Laërtius, vi. 45
184:From Hunayn ibn-Ishak (Diogenes,8), we learn about his view of women and education: when he saw a man teaching a girl how to read and write, he advised him not to make a bad thing even worse. ~ Luis E Navia
185:Decía que «las palabras son imagen de las obras. Rey, el de mayores fuerzas. Las leyes, como las telarañas; pues éstas enredan lo leve y de poca fuerza, pero lo mayor las rompe y se escapa. ~ Diogenes La rtius
186:When Diogenes was asked how to live with the truth, he answered: Do as with fyre: do not go so exceadyngely close that it will burn, but do not go so farre away or the clode will reache you. ~ Evgenij Vodolazkin
187:Diogenes, filthily attired, paced across the splendid carpets in Plato's dwelling. Thus, said he, do I trample on the pride of Plato. Yes, Plato replied, but only with another kind of pride. ~ Georg C Lichtenberg
188:Diogenes, filthily attired, paced across the splendid carpets in Plato's dwelling. Thus, said he, do I trample on the pride of Plato. Yes, Plato replied, but only with another kind of pride. ~ Georg C Lichtenberg,
189:To the youngster talking nonsense Zeno said, ‘The reason why we have two ears and only one mouth is so we might listen more and talk less.’ ” —DIOGENES LAERTIUS, LIVES OF EMINENT PHILOSOPHERS, 7.1.23 ~ Ryan Holiday
190:He was a member of the Diogenes Club, to which he had been nominated by one of his more peculiar acquaintances, a Government man whose intellectual capacity was matched only by his physical corpulence. ~ K J Charles
191:How miraculous it was, noted Diogenes, that whenever one felt that sort of urge, one could readily masturbate. But conversely how disheartening that one could not simply rub one’s stomach when hungry. ~ David Markson
192:As to the gods, I have no means of knowing either that they exist or do not exist. For many are the obstacles that impede knowledge, both the obscurity of the question and the shortness of human life. ~ Diogenes La rtius
193:Alexander the Great 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. ~ Diogenes of Sinope
194:To arrive at perfection, a man should have very sincere friends or inveterate enemies; because he would be made sensible of his good or ill conduct, either by the censures of the one or the admonitions of the other. ~ Diogenes
195:but because she had at once classed him in that catalogue of bipeds whom Plato endeavors to withdraw from the appellation of men, and whom Diogenes designated as animals upon two legs without feathers. Unfortunately, ~ Alexandre Dumas
196:The sordid meal of the Cynics contributed neither to their tranquillity nor to their modesty. Pride went with Diogenes into his tub; and there he had the presumption to command Alexander the haughtiest of all men. ~ Henry Home Lord Kames
197: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. ~ Paul Monette
198:DICK: I think philosophically I fit in with some of the very late pre-Socratic people around the time of Zeno and Diogenes—the Cynics, in the Greek sense. I am inevitably persuaded by every argument that is brought to bear. ~ Philip K Dick
199:Si oprimidos os veis, echad la culpa sobre vosotros mismos, no a los dioses. Dando a algunos poder, dando riquezas, compráis la servidumbre más odiosa. De ese varón os embelesa el habla, y nada reparáis en sus acciones. Hasta ~ Diogenes La rtius
200:But faith, as we pointed out, is not primarily the acceptance of biblical beliefs because they have been revealed outside of and overriding human reason and good sense, and so in that sense are imposed on us without proper understanding. ~ Diogenes Allen
201:Solon used to say that speech was the image of actions; . . . that laws were like cobwebs, - for that if any trifling or powerless thing fell into them, they held it fast; while if it were something weightier, it broke through them and was off. ~ Diogenes
202:Diogenes carried a bowl with him for years, but one day saw a man drinking from his cupped palm and declared, ‘I have been a fool, burdened all these years by the weight of a bowl when a perfectly good vessel lay at the end of my wrist. ~ Christopher Moore
203:When people laughed at him because he walked backward beneath the portico, he said to them: "Aren't you ashamed, you who walk backward along the whole path of existence, and blame me for walking backward along the path of the promenade? ~ Diogenes of Sinope
204:One day a man invited him into a richly furnished house, saying 'be careful not to spit on the floor.' Diogenes, who needed to spit, spat in his face, exclaiming that it was the only dirty place he could find where spitting was permitted. ~ Diogenes La rtius
205:No man is hurt but by himself. ...Literally by how he interprets what happens to him. If he focusses on how it could have been better, he will be hurt. If he focusses on how it could have been worse, he will be happy. The same is true for women too. ~ Diogenes
206:When Alexander the Great visited the philosopher Diogenes and asked whether he could do anything for him, Diogenes is said to have replied: ‘Yes, stand a little less between me and the sun.’ It is what every citizen is entitled to ask of his government. ~ Henry Hazlitt
207:When Alexander the Great visited the philosopher Diogenes and asked whether he could do anything for him, Diogenes is said to have replied: “Yes, stand a little less between me and the sun.” It is what every citizen is entitled to ask of his government. ~ Henry Hazlitt
208:It’s always good to have a dog at your side. You can chatter away and people will just assume you’re talking to your dog. Today my dog and I were having a philosophical discussion, even though I doubted seriously that we’d be mistaken for Diogenes and Rataplan. ~ Alan Russell
209:The more highly a man is developed on the intellectual and moral side, the more independent he is, the more pleasure life gives him. Socrates, Diogenes, and Marcus Aurelius, were joyful, not sorrowful. And the Apostle tells us: 'Rejoice continually'; 'Rejoice and be glad. ~ Anton Chekhov
210:The more highly a man is developed on the intellectual and moral side, the more independent he is, the more pleasure life gives him. Socrates, Diogenes, and Marcus Aurelius, were joyful, not sorrowful. And the Apostle tells us: ‘Rejoice continually’; ‘Rejoice and be glad. ~ Anton Chekhov
211:The Diogenes Club is the queerest club in London, and Mycroft one of the queerest men. He's always there from quarter to five to twenty to eight. It's six now, so if you care for a stroll this beautiful evening I shall be very happy to introduce you to two curiosities. ~ Arthur Conan Doyle
212:Every good quality runs into a defect; economy borders on avarice, the generous are not far from the prodigal, the brave man is close to the bully; he who is very pious is slightly sanctimonious; there are just as many vices to virtue as there are holes in the mantle of Diogenes. ~ Victor Hugo
213:Nothing at all, and I am still here, in my ultrasecure cell, my little kingdom of solitude. I read, I ponder, and I exercise. And what I exercise most is my healthy sense of very justified bitterness. Where is Deborah? Where is Justice? Both are as elusive as Diogenes’ Honest Man. I ~ Jeff Lindsay
214:WHEN Diogenes quietly sunn'd himself in his barrel,
When Calanus with joy leapt in the flame-breathing grave,
Oh, what noble lessons were those for the rash son of Philip,
Were not the lord of the world e'en for instruction too great!
~ Johann Wolfgang von Goethe, The Instructors

215:Fools! You think of "god" as a sentient being. God is the word used to represent a force. This force created nothing, it just helps things along. It does not answer prayers, although it may make you think of a way to solve a problem. It has the power to influence you, but not decide for you. ~ Diogenes
216:Vices which are punished by our legal code had not prevented Diogenes from being a philosopher and a teacher. Caesar and Cicero were profligates and at the same time great men. Cato in his old age married a young girl, and yet he was regarded as a great ascetic and a pillar of morality. ~ Anton Chekhov
217:Wenn Vernunft wirklich feurige Materie wäre, wie von Diogenes als Erstem angenommen wurde, so sähe man es doch am besten daran, wie über die Jahrhunderte hinweg der eine Nachdenkende die Gedanken eines anderen aufnimmt und versucht, ihnen das Eigene hinzuzufügen und sie so am Leben zu halten. ~ Jenny Erpenbeck
218:Luxurious food and drinks, in no way protect you from harm. Wealth beyond what is natural, is no more use than an overflowing container. Real value is not generated by theaters, and baths, perfumes or ointments, but by philosophy. ~ Epicurus From the esplanade wall at Oenoanda, now in Turkey, as recorded by Diogenes of Oenoanda
219:The author has endeavored to combat their theory in the manner in which Diogenes confuted the skeptical reasonings against the possibility of motion; remembering that Diogenes's argument would have been equally conclusive, though his individual perambulations might not have extended beyond the circuit of his own tub. ~ John Stuart Mill
220:But who are they that for no other reason but that they were weary of life have hastened their own fate? Were they not the next neighbors to wisdom? among whom, to say nothing of Diogenes, Xenocrates, Cato, Cassius, Brutus, that wise man Chiron, being offered immortality, chose rather to die than be troubled with the same thing always. ~ Erasmus
221:The teaching of Diogenes was by no means what we now call 'cynical'—quite the contrary. He had an ardent passion for 'virtue', in comparison with which he held worldly goods of no account. He sought virtue and moral freedom in liberation from desire: be indifferent to the goods that fortune has to bestow, and you will be emancipated from fear. ~ Anonymous
222:The philosopher Diogenes was eating bread and lentils for supper. He was seen by the philosopher Aristippus, who lived comfortably by flattering the king. Said Aristippus, "If you would learn to be subservient to the king you would not have to live on lentils." Said Diogenes, "Learn to live on lentils and you will not have to be subservient to the king. ~ Anthony de Mello
223:A philosopher named Aristippus, who had quite willingly sucked up to Dionysus and won himself a spot at his court, saw Diogenes cooking lentils for a meal. "If you would only learn to compliment Dionysus, you wouldn't have to live on lentils."

Diogenes replied, "But if you would only learn to live on lentils, you wouldn't have to flatter Dionysus. ~ Diogenes of Sinope
224:Diogenes the Cynic was an ascetic by choice. He rejected his family's bourgeois status, got himself exiled from his native city, and went about in a threadbare cloak with only the barest possessions, a bag for his crust of bread and a cup for scooping water from fountains. When one day he saw a boy drinking from his hands, he smashed the cup, disgusted by his own love of luxury. ~ James Romm
225:when Dandamys the Wise heard accounts of the lives of Socrates, Pythagoras and Diogenes, he said that they were in every way great personalities, except for their being too subject to venerating the Law: for, to support Law with its authority, true virtue must doff much of its original vigour; and many vicious deeds are done not merely with the Law’s permission but at its instigation:13 ~ Michel de Montaigne
226:Antisthenes used to say that envious people were devoured by their own disposition, just as iron is by rust. Envy of others comes from comparing what they have with what the envious person has, rather than the envious person realising they have more than what they could have and certainly more than some others and being grateful. It is really just an inability to get a correct perspective on their lives. ~ Diogenes
227:I had to suppress a smile. Sherlock Holmes once remarked of his brother, Mycroft, that you were as unlikely to find him outside of the Diogenes Club as you were to meet a tramcar coming down a country lane. Like Mycroft, Father had his rails, and he ran on them. Except for church and the occasional short-tempered dash to the train to attend a stamp show, Father seldom, if ever, stuck his nose out-of-doors. ~ Alan Bradley
228:Albert Einstein To Archibald Macleish
I should have been a plumber fixing drains.
And mending pure white bathtubs for the great Diogenes
(who scorned all lies, all liars, and all tyrannies),
And then, perhaps, he would bestow on me -- majesty!
(O modesty aside, forgive my fallen pride, O hidden
The lamp, the lantern, the lucid light he sought for
All too often -- sick humanity!)
~ Delmore Schwartz
229:In the '80s, the world I was living in wasn't this world of consumption. There wasn't that much to buy, really. Actually I'm still struck by that. There's not an awful lot of stuff I want. Somebody quotes Diogenes, who's walking around saying, "How many things there are in the marketplace of which Diogenes has no need." I always feel that. Except of course when you're living in Venice, California and you see all these lovely houses! ~ Geoff Dyer
230:It is said that when Alexander heard that the philosopher Diogenes was the smartest person in the world, he decided he must meet the man. So he went to Corinth, where Diogenes was contemplating his theories as he lay in the sun. Alexander stood over him and said, “I am Alexander, conqueror of worlds; put forward your request and it shall be done.” Diogenes squinted up at him, shook his head, and said, “Just get out of my light. ~ Shmuley Boteach
231:[The educated differ from the uneducated] as much as the living from the dead. ~ Attributed to Aristotle; reported in Diogenes Laertius, Lives of Eminent Philosophers, trans. R. D. Hicks (1942), vol. 1, book 5, section 19, p. 463. Diogenes also credits Aristotle with saying: "Teachers who educated children deserved more honour than parents who merely gave them birth; for bare life is furnished by the one, the other ensures a good life" (p. 463).
232:In 529, as part of an imperial ban against pagan education,17 the Academy was shut down, and while the members of its faculty were offered pensions and resettlement, seven of them—Damascius, the Academy’s head; Simplicius; Eulamius; Priscian; Hermeias; Diogenes; and Isidore—were recruited by Khusro to re-create the Academy at the Sassanid capital city of Ctesiphon, there to translate the works of Plato and his successors into Persian. ~ William Rosen
233:When it is time to leave the sun and moon behind, how will you react? [34] Will you sit down and cry, like an infant? Did nothing that you heard and studied in school get through to you? Why did you advertise yourself as a philosopher when you might have told the truth: ‘I made it through a couple of primers, then read a little Chrysippus – but I hardly crossed the threshold of philosophy.’ [35] How can you associate yourself with Socrates, who lived and died as he did, or with Diogenes? ~ Epictetus
234: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. ~ O Henry
235:The most illustrious of this school—illustrious especially through his eccentricity—was Diogenes, who rolled on the ramparts of Corinth the tub which served him as a house, lighted his lantern in broad daylight on the pretext of "searching for a man," called himself a citizen of the world, was accused of being banished from Sinope by his fellow-countrymen and replied, "It was I who condemned them to remain," and said to Alexander, who asked him what he could do for him: "Get out of my sunshine; you are putting me in the shade. ~ Anonymous
236:In death there is nothing harmful; for there must exist something to which it is harmful. [And since after death we do not exist, death cannot be harmful to us. Seneca has in mind the argument of Epicurus (Diogenes Laertius, x. 124-5): "Therefore the most dread-inspiring of all evils, death, is nothing to us; for when we exist; death is not present in us, and when death is present, then we do not exist. Therefore it does not concern either the living or the dead; for to the living it has no existence, and the dead do not themselves exist. ~ Seneca
237:Diogenes heard a young man playing on the lute. The otherwise stoical philosopher seemed to be touched by the emotional music and he fought tears. And then, when the young man played a quick and brilliant sequence of sounds, involving very complex fingering, Diogenes burst into tears. Why are you weeping, Master? At first I thought the man spent months acquiring his skill, he answered. Now I realize it’s years. I am weeping for his wasted years. The more he plays, the more evidence he supplies about how much time and talent he has wasted. ~ Josip Novakovich
238:In addition, it is part of our God-given vocation to find as much of that order as we can and to praise God for the wonders of creation. Johann Kepler (1571-1630), one of the pioneering giants of classical science, and Francis Bacon (1561-1626) were the most influential proponents of the importance and value of science; both stressed this religious motive for doing
science. It is our divinely given vocation to render praise to God by achieving a sounder understanding of God's handiwork. They passionately believed and advocated this view. ~ Diogenes Allen
239:Captain Cuttle patted Diogenes when he made allusion to him, and Diogenes met that overture graciously, half-way. During the administration of the restoratives he had clearly been in two minds whether to fly at the Captain or to offer him his friendship; and he had expressed that conflict of feeling by alternate waggings of his tail, and displays of his teeth, with now and then a growl or so. But by this time, his doubts were all removed. It was plain that he considered the Captain one of the most amiable of men, and a man whom it was an honour to a dog to know. ~ Charles Dickens
240:The native American has been generally despised by his white conquerors for his poverty and simplicity. They forget, perhaps, that his religion forbade the accumulation of wealth and the enjoyment of luxury. To him, as to other single-minded men in every age and race, from Diogenes to the brothers of Saint Francis, from the Montanists to the Shakers, the love of possessions has appeared a snare, and the burdens of a complex society a source of needless peril and temptation. Furthermore, it was the rule of his life to share the fruits of his skill and success with his less fortunate brothers. ~ Charles Alexander Eastman
241:And at last, becoming a complete misanthrope, he used to live, spending his time in walking about the mountains; feeding on grasses and plants, and in consequence of these habits, he was attacked by the dropsy, and so then he returned to the city, and asked the physicians, in a riddle, whether they were able to produce a drought after wet weather. And as they did not understand him, he shut himself up in a stable for oxen, and covered himself with cow-dung, hoping to cause the wet to evaporate from him, by the warmth that this produced. And as he did himself no go good in this way, he died, having lived seventy years; ~ Diogenes of Sinope
242:Remember to act always as if you were at a symposium. When the food or drink comes around, reach out and take some politely; if it passes you by don't try pulling it back. And if it has not reached you yet, don't let your desire run ahead of you, be patient until your turn comes. Adopt a similar attitude with regard to children, wife, wealth and status, and in time, you will be entitled to dine with the gods. Go further and decline these goods even when they are on offer and you will have a share in the gods' power as well as their company. That is how Diogenes, Heraclitus and philosophers like them came to be called, and considered, divine. ~ Epictetus
243:Practically all government attempts to redistribute wealth and income tend to smother productive incentives and lead toward general impoverishment. It is the proper sphere of government to create and enforce a framework of law that prohibits force and fraud. But it must refrain from specific economic interventions. Government's main economic function is to encourage and preserve a free market. When Alexander the Great visited the philosopher Diogenes and asked whether he could do anything for him, Diogenes is said to have replied: "Yes, stand a little less between me and the sun." It is what every citizen is entitled to ask of his government. ~ Henry Hazlitt
244: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 ~ William B Irvine
245: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. ~ O Henry
246:Remember that you must behave as at a banquet. Is anything brought round to you? Put out your hand, and take a moderate share. Does it pass you? Do not stop it. Is it not come yet? Do not yearn in desire towards it, but wait till it reaches you. So with regard to children , wife, office, riches; and you will some time or other be worthy to feast with the gods. And if you do not so much as take the things which are set before you, but are able even to forego them, then you will not only be worthy to feast with the gods, but to rule with them also. For, by thus doing, Diogenes and Heraclitus, and others like them, deservedly became divine, and were so recognized. ~ Epictetus
247:To Clementina Black
More blest than was of old Diogenes,
I have not held my lantern up in vain.
Not mine, at least, this evil--to complain:
"There is none honest among all of these."
Our hopes go down that sailed before the breeze;
Our creeds upon the rock are rent in twain;
Something it is, if at the last remain
One floating spar cast up by hungry seas.
The secret of our being, who can tell?
To praise the gods and Fate is not my part;
Evil I see, and pain ; within my heart
There is no voice that whispers: "All is well."
Yet fair are days in summer; and more fair
The growths of human goodness here and there.
~ Amy Levy
248:actions. Our understanding is still clouded, and our motives are not fully ordered on God. Some of us have walked further into evil than others. So although all of us are equally sinners, initially facing away from God, we are clearly not equally evil and equally corrupted. So we have different distances to walk to return to God. Since we are now facing in the direction of God, we are justified, regarded as righteous by God, but we are still not fully conformed to God's will. Some people who have repented and begun their walk toward God are still more evil than some people who have not repented, but who have not walked as far away from God as some repentants had done. ~ Diogenes Allen
249:There are many men in London, you know, who, some from shyness, some from misanthropy, have no wish for the company of their fellows. Yet they are not averse to comfortable chairs and the latest periodicals. It is for the convenience of these that the Diogenes Club was started, and it now contains the most unsociable and unclubbable men in town. No member is permitted to take the least notice of any other one. Save in the Stranger's Room, no talking is, under any circumstances, allowed, and three offenses, if brought to the notice of the committee, render the talker liable to expulsion. My brother was one of the founders, and I have myself found it a very soothing atmosphere. ~ Arthur Conan Doyle
250:The philosopher Diogenes was eating bread and lentils for supper. He was seen by the philosopher Aristippus, who lived comfortably by flattering the king. Said Aristippus, 'If you would learn to be subservient to the king you would not have to live on lentils.'

Said [author:Diogenes|3213618, 'Learn to live on lentils and you will not have to be subservient to the king". ~ Anthony de Mello
251:Goodness in other people naturally arouses our affection and friendship, not because it’s of some material advantage to us, but because it’s the mirror image of our own potential for virtue, and so loved for its own sake. For instance, the Roman statesman Laelius the Wise, renowned for his own exemplary friendship with Scipio Africanus the Younger, had studied Stoic philosophy under the scholarchs Diogenes of Babylon and Panaetius. In a dialogue entitled On Friendship, Cicero portrays him saying that ‘nothing else in the whole world is so completely in harmony with Nature’ as true friendship, a profound agreement in the feelings and values of two people, supported by mutual goodwill and affection. ~ Donald J Robertson
252: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. ~ Lord Byron
253:All things were ready for us at our birth; it is we that have made everything difficult for ourselves, through our disdain for what is easy.” –Seneca, c. 4 BC–65 AD “Philosophy consists in avoiding excess in everything.” –Pythagoras, c. 570 BC–c. 495 BC “It is better for you to be free of fear lying upon a bed of straw, than to have a golden couch and a lavish table and be full of trouble.” –Epicurus, c. 341 BC–c. 270 BC “Very little is needed to make a happy life; it is all within yourself, in your way of thinking.” –Marcus Aurelius, 121–180 AD “I threw my cup away when I saw a child drinking from his hands at the trough.” –Diogenes, c. 412 BC–323 BC “Money, which ever since it began to be regarded with respect, has caused the ruin ~ Francine Jay
254:conviction in the goodness of God and human responsibility for evil. The rabbis did teach that in human beings was a yetzer hara, or evil impulse, but this is not a doctrine of a fall or inherited original sin.6
Therefore, I believe we are justified, at least for the moment, to set aside the biblical story of a paradise in our discussion of original sin and evil. All theologians up to perhaps Friedrich Schleiermacher (d. 1834), the father of modern theology, assumed that the story of Adam and Eve was historical. But at the same time many early theologians, especially in the Eastern part of the church, believed that the reality of original sin could be seen to be operative in all people. This means that even though they believed in a historical Adam ~ Diogenes Allen
255:Aristotle is the last Greek philosopher who faces the world cheerfully; after him, all have, in one form or another, a philosophy of retreat. The world is bad; let us learn to be independent of it. External goods are precarious; they are the gift of fortune, not the reward of our own efforts. Only subjective goods—virtue, or contentment through resignation—are secure, and these alone, therefore, will be valued by the wise man. Diogenes personally was a man full of vigour, but his doctrine, like all those of the Hellenistic age, was one to appeal to weary men, in whom disappointment had destroyed natural zest. And it was certainly not a doctrine calculated to promote art or science or statesmanship, or any useful activity except one of protest against powerful evil. ~ Anonymous
256:seeking to meet our needs for security and significance.
But God calls us back in many ways. We can become aware of the inability of finding any lasting satisfaction in the things of this world (the first temptation Jesus faced in the wilderness), and of the need and failure to make ourselves secure, and of our futile effort to establish our significance (the second and third temptations Jesus faced in the wilderness). The order of the world moves some of us to think about its source; and other things we have mentioned much earlier in the preface can move us to think of God, so that we are open to the proclamation of the gospel of Christ. If we repent-turn around (the Greek word for "repentance" is metanoia, which means turning around in life and reorienting one's entire outlook ~ Diogenes Allen
257:to human nature as it was created. So some time after the creation, there must have been a fall. Confirmation for this view was sought in the Scriptures, and some found it in the story of the lustful angels that sexually assaulted mortal women in Genesis 6:1-4. But this interpretation of the origin of sin was largely replaced by finding the fall in the story of Adam and Eve.
According to Williams, the fact that there were two different explanations of the fall in ancient Israel is a confirmation that neither story is the real source or basis of the doctrine ofa fall. Moreover, the interpretation of the two accounts as stories of a fall belongs to popular Jewish religious thought, rather than to the official teachers. According to Williams, the stories are the clothing for the previous ~ Diogenes Allen
258:that exists is a contingent being. Although a contingent being exists, it might not have existed, and it can cease to exist. Neither is true
of God's being. Human beings, like all finite creatures, were created from nothing by God's word. We lack the ability to sustain ourselves. So we are liable to change and revert to nothing. Decay is a perpetual reality, and death is a perpetual threat. Only by communion with God through the good news in Christ is it possible for us to live with these liabilities fruitfully and faithfully, and finally through Christ's resurrection to overcome these natural tendencies.
Finitude itself is not equivalent to evil. It is simply an account of what it is to be in the condition of not being God, and to be always dependent on God for existence. Sin and evil arise because ~ Diogenes Allen
259:The great breakthrough of our age is supposed to be that we measure success by happiness, admiring a man for how much he enjoyed his life, rather than how much wealth or fame he hoarded, that old race with no finish line. Diogenes with his barrel and his sunlight lived every hour of his life content, while Alexander fought and bled, mourned friends, faced enemies, and died unsatisfied. Diogenes is greater. Or does that past-tainted inner part of you—the part that still parses ‘thee’ and ‘thou’ and ‘he’ and ‘she’—still think that happiness alone is not achievement without legacy? Diogenes has a legacy. Diogenes ruled nothing, wrote nothing, taught nothing except by the example of his life to passersby, but, so impressed were those bypassers, that, after the better part of three millennia, we still know this about him. ~ Ada Palmer
260:Utopias travel about underground, in the pipes. There they branch out in every direction. They sometimes meet, and fraternize there. Jean-Jacques lends his pick to Diogenes, who lends him his lantern. Sometimes they enter into combat there. Calvin seizes Socinius by the hair. But nothing arrests nor interrupts the tension of all these energies toward the goal, and the vast, simultaneous activity, which goes and comes, mounts, descends, and mounts again in these obscurities, and which immense unknown swarming slowly transforms the top and the bottom and the inside and the outside. Society hardly even suspects this digging which leaves its surface intact and changes its bowels. There are as many different subterranean stages as there are varying works, as there are extractions. What emerges from these deep excavations? The future. ~ Victor Hugo
I SAW a telegram handed a two hundred pound man at a desk. And the little
scrap of paper charged the air like a set of crystals in a chemist's tube to a
whispering pinch of salt.
Cross my heart, the two hundred pound man had just cracked a joke about a
new hat he got his wife, when the messenger boy slipped in and asked him to
sign. He gave the boy a nickel, tore the envelope and read.
Then he yelled 'Good God,' jumped for his hat and raincoat, ran for the elevator
and took a taxi to a railroad depot.
As I say, it was like a set of crystals in a chemist's tube and a whispering pinch of
I wonder what Diogenes who lived in a tub in the sun would have commented on
the affair.
I know a shoemaker who works in a cellar slamming half-soles onto shoes, and
when I told him, he said: 'I pay my bills, I love my wife, and I am not afraid of
~ Carl Sandburg
262:The great man will come when all of us are feeling great, not when all of us are feeling small. He will ride in at some splendid moment when we all feel that we could do without him.
"We are then able to answer in some manner the question, "Why have we no great men?" We have no great men chiefly because we are always looking for them. We are connoisseurs of greatness, and connoisseurs can never be great; we are fastidious, that is, we are small.
"When Diogenes went about with a lantern looking for an honest man, I am afraid he had very little time to be honest himself And when anybody goes about on his hands and knees looking for a great man to worship, he is making sure that one man at any rate shall not be great.
"Now, the error of Diogenes is evident. The error of Diogenes lay in the fact that he omitted to notice that every man is both an honest man and a dishonest man. Diogenes looked for his honest man inside every crypt and cavern; but he never thought of looking inside the thief. ~ G K Chesterton
263:It's both relaxing and invigorating to occasionally set aside the worries of life, seek the company of a friendly book and mingle with the great of the earth, counsel with the wise of all time, look into unlived days with prophets. Youth will delight in the heroic figures of Homer; or more modern, will thrill to the silent courage of Florence Nightingale on the battlefield...The power of Cicero's oratory may awaken new ambitions in the middle age, or the absurdity of Don Quixote riding mightily against a windmill may make your own pretentiousness seem ridiculous; if you think the world is against you, get the satisfaction of walking the streets of Athens with Diogenes, lantern in hand in broad daylight in search of an honest man...From the reading of 'good books' there comes a richness of life that can be obtained in no other way. It is not enough to read newspapers...But to become acquainted with real nobility as walks the pages of history and science and literature is to strengthen character and develop life in its finer meanings. ~ Gordon B Hinckley
264:Democritus and Heraclitus were two philosophers, of whom the first, finding the condition of man vain and ridiculous, never went out in public but with a mocking and laughing face; whereas Heraclitus, having pity and compassion on this same condition of ours, wore a face perpetually sad, and eyes filled with tears.

I prefer the first humor; not because it is pleasanter to laugh than to weep, but because it is more disdainful, and condemns us more than the other; and it seems to me that we can never be despised as much as we deserve. Pity and commiseration are mingled with some esteem for the thing we pity; the things we laugh at we consider worthless. I do not think there is as much unhappiness in us as vanity, nor as much malice as stupidity. We are not so full of evil as of inanity; we are not as wretched as we are worthless.

Thus Diogenes, who pottered about by himself, rolling his tub and turning up his nose at the great Alexander, considering us as flies or bags of wind, was really a sharper and more stinging judge, to my taste, than Timon, who was surnamed the hater of men. For what we hate we take seriously. Timon wished us ill, passionately desired our ruin, shunned association with us as dangerous, as with wicked men depraved by nature. Diogenes esteemed us so little that contact with us could neither disturb him nor affect him, and avoided our company, not through fear of association with us, but through disdain of it; he considered us incapable of doing either good or evil....

Our own peculiar condition is that we are as fit to be laughed at as able to laugh. ~ Michel de Montaigne
265:It must be admitted that sexual intercourse in marriage is not sinful, provided the intention is to beget offspring. Yet even in marriage a virtuous man will wish that he could manage without lust. Even in marriage, as the desire for privacy shows, people are ashamed of sexual intercourse, because 'this lawful act of nature is (from our first parents) accompanied with our penal shame'. The cynics thought that one should be without shame, and Diogenes would have none of it, wishing to be in all things like a dog; yet even he, after one attempt, abandoned, in practice, this extreme of shamelessness. What is shameful about lust is its independence of the will. Adam and Eve, before the fall, could have had sexual intercourse without lust, though in fact they did not. Handicraftsmen, in the pursuit of their trade, move their hands without lust; similarly Adam, if only he had kept away from the apple-tree, could have performed the business of sex without the emotions that it now demands. The sexual members, like the rest of the body, would have obeyed the will. The need of lust in sexual intercourse is a punishment for Adam's sin, but for which sex might have been divorced from pleasure. Omitting some physiological details which the translator has very properly left in the decent obscurity of the original Latin, the above is St Augustine's theory as regards sex. It is evident from the above that what makes the ascetic dislike sex is its independence of the will. Virtue, it is held, demands a complete control of the will over the body, but such control does not suffice to make the sexual act possible. The sexual act, therefore, seems inconsistent with a perfectly virtuous life. ~ Anonymous
266:Weil nun aber unser Zustand vielmehr etwas ist, das besser nicht wäre; so trägt Alles, was uns umgiebt, die Spur hievon – gleich wie in der Hölle Alles nach Schwefel riecht, – indem Jegliches stets unvollkommen und trüglich, jedes Angenehme mit Unangenehmem versetzt, jeder Genuß immer nur ein halber ist, jedes Vergnügen seine eigene Störung, jede Erleichterung neue Beschwerde herbeiführt, jedes Hülfsmittel unserer täglichen und stündlichen Noch uns alle Augenblicke im Stich läßt und seinen Dienst versagt, die Stufe, auf welche wir treten, so oft unter uns bricht, ja, Unfälle, große und kleine, das Element unsers Lebens sind, und wir, mit Einem Wort, dem Phineus gleichen, dem die Harpyen alle Speisen besudelten und ungenießbar machten. Alles was wir anfassen, widersetzt sich, weil es seinen eigenen Willen hat, der überwunden werden muß. Zwei Mittel werden dagegen versucht: erstlich die eulabeia, d.i. Klugheit, Vorsicht, Schlauheit: sie lernt nicht aus und reicht nicht aus und wird zu Schanden, Zweitens, der Stoische Gleichmuth, welcher jeden Unfall entwaffnen will, durch Gefaßtseyn auf alle und Verschmähen von Allem: praktisch wird er zur kynischen Entsagung, die lieber, ein für alle Mal, alle Hülfsmittel und Erleichterungen von sich wirft: sie macht uns zu Hunden: wie den Diogenes in der Tonne. Die Wahrheit ist: wir sollen elend seyn, und sind's. Dabei ist die Hauptquelle der ernstlichsten Uebel, die den Menschen treffen, der Mensch selbst: homo homini lupus. Wer dies Letztere recht ins Auge faßt, erblickt die Welt als eine Hölle, welche die des Dante dadurch übertrifft, daß Einer der Teufel des Andern seyn muß; wozu denn freilich Einer vor dem Andern geeignet ist, vor Allen wohl ein Erzteufel, in Gestalt eines Eroberers auftretend, der einige Hundert Tausend Menschen einander gegenüberstellt und ihnen zuruft: "Leiden und Sterben ist euere Bestimmung: jetzt schießt mit Flinten und Kanonen auf einander los!" und sie thun es. ~ Arthur Schopenhauer
267:Adam's sin would have brought all mankind to eternal death (i.e. damnation), but that God's grace has freed many from it. Sin came from the soul, not from the flesh. Platonists and Manichæans both err in ascribing sin to the nature of the flesh, though Platonists are not so bad as Manichæans. The punishment of all mankind for Adam's sin was just; for, as a result of this sin, man, that might have been spiritual in body, became carnal in mind.10 This leads to a long and minute discussion of sexual lust, to which we are subject as part of our punishment for Adam's sin. This discussion is very important as revealing the psychology of asceticism; we must therefore go into it, although the Saint confesses that the theme is immodest. The theory advanced is as follows. It must be admitted that sexual intercourse in marriage is not sinful, provided the intention is to beget offspring. Yet even in marriage a virtuous man will wish that he could manage without lust. Even in marriage, as the desire for privacy shows, people are ashamed of sexual intercourse, because 'this lawful act of nature is (from our first parents) accompanied with our penal shame'. The cynics thought that one should be without shame, and Diogenes would have none of it, wishing to be in all things like a dog; yet even he, after one attempt, abandoned, in practice, this extreme of shamelessness. What is shameful about lust is its independence of the will. Adam and Eve, before the fall, could have had sexual intercourse without lust, though in fact they did not. Handicraftsmen, in the pursuit of their trade, move their hands without lust; similarly Adam, if only he had kept away from the apple-tree, could have performed the business of sex without the emotions that it now demands. The sexual members, like the rest of the body, would have obeyed the will. The need of lust in sexual intercourse is a punishment for Adam's sin, but for which sex might have been divorced from pleasure. Omitting some physiological details which the translator has very properly left in the decent obscurity of the original Latin, the above is St Augustine's theory as regards sex. It is evident from the above that what makes the ascetic dislike sex is its independence of the will. Virtue, it is held, demands a complete control of the will over the body, but such control does not suffice to make the sexual act possible. The sexual act, therefore, seems inconsistent with a perfectly virtuous life. ~ Anonymous
268:In the first case it emerges that the evidence that might refute a theory can often be unearthed only with the help of an incompatible alternative: the advice (which goes back to Newton and which is still popular today) to use alternatives only when refutations have already discredited the orthodox theory puts the cart before the horse. Also, some of the most important formal properties of a theory are found by contrast, and not by analysis. A scientist who wishes to maximize the empirical content of the views he holds and who wants to understand them as clearly as he possibly can must therefore introduce other views; that is, he must adopt a pluralistic methodology. He must compare ideas with other ideas rather than with 'experience' and he must try to improve rather than discard the views that have failed in the competition. Proceeding in this way he will retain the theories of man and cosmos that are found in Genesis, or in the Pimander, he will elaborate them and use them to measure the success of evolution and other 'modern' views. He may then discover that the theory of evolution is not as good as is generally assumed and that it must be supplemented, or entirely replaced, by an improved version of Genesis. Knowledge so conceived is not a series of self-consistent theories that converges towards an ideal view; it is not a gradual approach to truth. It is rather an ever increasing ocean of mutually incompatible alternatives, each single theory, each fairy-tale, each myth that is part of the collection forcing the others in greater articulation and all of them contributing, via this process of competition, to the development of our consciousness. Nothing is ever settled, no view can ever be omitted from a comprehensive account. Plutarch or Diogenes Laertius, and not Dirac or von Neumann, are the models for presenting a knowledge of this kind in which the history of a science becomes an inseparable part of the science itself - it is essential for its further development as well as for giving content to the theories it contains at any particular moment. Experts and laymen, professionals and dilettani, truth-freaks and liars - they all are invited to participate in the contest and to make their contribution to the enrichment of our culture. The task of the scientist, however, is no longer 'to search for the truth', or 'to praise god', or 'to synthesize observations', or 'to improve predictions'. These are but side effects of an activity to which his attention is now mainly directed and which is 'to make the weaker case the stronger' as the sophists said, and thereby to sustain the motion of the whole. ~ Paul Karl Feyerabend
269:Zekice bir kitap yazmışsın, Bon-Bon,” diye devam etti Majesteleri, dostumuzun omzuna, o verilen emri tam anlamıyla yerine getirdikten sonra bardağını bırakırken hafifçe, bilgiç bir tavırla vurarak. “Kesinlikle zekice bir kitap. Tam benim sevdiğim türden bir eser. Ancak özdeğe ilişkin tasarımın geliştirilebilir ve fikirlerinin pek çoğu bana Aristoteles’i anımsatıyor. O filozof en yakın tanıdıklarımdan biriydi. Onu hem korkunç huysuzluğundan, hem de pot kırmak gibi eğlenceli bir yönünden dolayı severdim. Bütün o yazdıkları arasında tek bir somut gerçek var ki, onun ipucunu da kendisinin absürdlüğünü sevdiğim için ben verdim. Pierre Bon-Bon, hangi yüce ahlâki gerçekten bahsettiğimi biliyorsun sanırım, değil mi?”

“Bildiğimi söyleyemem –”

“Evet! – Aristoteles’e insanların hapşırırken gereksiz fikirleri burunlarından dışarı attığını söyleyen bendim.”

“Bu –hık!– gerçekten de doğru,” dedi metafizikçi, kendisine bir bardak daha Mousseux koyarken ve ziyaretçisinin parmaklarına enfiye kutusunu sunarken.

“Platon’a da,” diye devam etti Majesteleri, enfiye kutusunu ve içerdiği iltifatı alçakgönüllülükle geri çevirerek, “Platon’a da bir zamanlar arkadaşça hisler beslemiştim. Platon’la tanıştın mı Bon-Bon? – Ah! Hayır, binlerce kez özür dilerim. Benimle bir gün Atina’da, Parthenon’da karşılaştı ve bana bir fikirden bunaldığını söyledi. Ona ο νους εδτιv αυλος‘yu* yazmasını önerdim. Bunu yapacağını söyleyip eve gitti, ben de piramitlere çıktım. Ama vicdanım beni bir arkadaşa bile olsa birine gerçeği söylediğim için kınadı ve apar topar Atina’ya geri dönüp ‘αυλος’yu yazarken filozofun sandalyesinin arkasında durdum. Kağıda parmağımla dokunarak ters çevirdim. Böylece cümle şimdi ‘ο νους εδτιv αυγος’** olarak okunuyor ve gördüğün gibi, metafiziğinin temel doktrini.”

“Hiç Roma’da bulundunuz mu?” diye sordu restaurateur, ikinci Mousseux şişesini bitirdikten sonra dolaptan büyük bir şişe Chambertin alırken.

“Sadece bir kez, sevgili Bon-Bon, sadece bir kez. Bir ara” –dedi Şeytan, sanki bir kitaptan okurcasına– “bir ara beş yıllık bir anarşi dönemi olmuştu ve o sırada bütün memurlarından yoksun kalan cumhuriyetin halkın seçtiklerinden başka yargıcı yoktu. Bunlar da yasal idari yetkiye sahip değildi – o zaman, Mösyö Bon-Bon – yalnızca o zaman Roma’daydım ve bu yüzden onun felsefesine ilişkin dünyevi bir tanıdığım yok.”

“Epicurus hakkında ne –hık!– ne düşünüyorsunuz?”

“Kimin hakkında?” dedi şeytan şaşkınlıkla, “Epicurus’ta kusur bulmak istiyor olamazsın! Epicurus hakkında ne düşünüyormuşum! Beni mi kastediyorsunuz bayım? – Epicurus benim. Diogenes Laertes tarafından adı anılan üç yüz bilimsel incelemenin herbirini yazan filozof benim.”

* Ruh bir flüttür.
** Ruh parlak bir ışıktır. ~ Edgar Allan Poe
270:The story of Adam and Eve, as used by the Eastern church to account for our inherited weakness to withstand temptation as an effect of Adam and Eve's sin, can fruitfully be understood today without a historical Adam and Eve but instead with an evolutionary and social understanding of human beings. In the course of biological and social evolution, any group of creatures capable of any degree of relationship to God that fails to be properly related to God commensurate with their stage of development-any such group will have some
network or other of social relations that are not as God intends. People born into a particular social group inherit that social network and act more or less in accord with it, and so inherit the effects of its sin. By being formed and shaped by the inherited social network, each individual is "weakened" in its ability to wrestle with the temptations to which its ontological nature as finite creature is subject. When a fall occurred, when a prepeople or people did not live up to the intentions of God in their common life commensurate to their stage of development, it was probably not at any one specific time; it may have occurred at different times for different groups until failure to be properly related to God was universal in all societies. But by historic times, human development is at a stage that the story of Adam and Eve is a fitting type or model of our situation in relation to God: human beings seeking to provide for themselves apart from God and God's purposes.
This ancient understanding of original sin and evil seems to me both illuminating and, with the evolutionary understanding that I have added to it, thoroughly defensible. I can easily apply it to myself and also use it to understand other people, as I have done in presenting Pascal's analysis of our condition.
Some theologians are willing to grant that the story of an actual Adam and Eve is not necessary for Christian theology, but they still hold that there had to have been a historical situation of original righteousness or innocence and an actual fall from this state. Otherwise, God, not human beings, would be responsible for our condition, and the goodness of creation would be fatally compromised.' My account does have a temporal dimension.
All of us are born without an awareness of God in our lives. God is near us as our creator, generating us each moment of time; but it is as if God is, so to speak, behind us, and we, by looking only in front of us, do not perceive God in our world at all. So we do not take God into account in our lives. This is when distortion in our hearts, minds, and desires begins to occur. Our de facto personality, with our self at the center of all reality, is innocent when we are an infant but ceases to be innocent as it is reinforced by society's way of life, encouraging us to walk away from God and so into evil. We walk away from God by pursuing earthly goods and in ~ Diogenes Allen

Is it a party in a parlour,
Crammed just as they on earth were crammed,
Some sipping punchsome sipping tea;
But, as you by their faces see,
All silent, and alldamned!
Peter Bell, by W. Wordsworth.

Ophelia.What means this, my lord?
Hamlet.Marry, this is Miching Mallecho; it means mischief. ~Shakespeare.

Peter Bells, one, two and three,
O'er the wide world wandering be.
First, the antenatal Peter,
Wrapped in weeds of the same metre,
The so-long-predestined raiment
Clothed in which to walk his way meant
The second Peter; whose ambition
Is to link the proposition,
As the mean of two extremes
(This was learned from Aldric's themes)
Shielding from the guilt of schism
The orthodoxal syllogism;
The First Peterhe who was
Like the shadow in the glass
Of the second, yet unripe,
His substantial antitype.
Then came Peter Bell the Second,
Who henceforward must be reckoned
The body of a double soul,
And that portion of the whole
Without which the rest would seem
Ends of a disjointed dream.
And the Third is he who has
O'er the grave been forced to pass
To the other side, which is,
Go and try else,just like this.
Peter Bell the First was Peter
Smugger, milder, softer, neater,
Like the soul before it is
Born from that world into this.
The next Peter Bell was he,
Predevote, like you and me,
To good or evil as may come;
His was the severer doom,
For he was an evil Cotter,
And a polygamic Potter.
And the last is Peter Bell,
Damned since our first parents fell,
Damned eternally to Hell
Surely he deserves it well!
And Peter Bell, when he had been
With fresh-imported Hell-fire warmed,
Grew seriousfrom his dress and mien
'Twas very plainly to be seen
Peter was quite reformed.
His eyes turned up, his mouth turned down;
His accent caught a nasal twang;
He oiled his hair; there might be heard
The grace of God in every word
Which Peter said or sang.
But Peter now grew old, and had
An ill no doctor could unravel;
His torments almost drove him mad;
Some said it was a fever bad
Some swore it was the gravel.
His holy friends then came about,
And with long preaching and persuasion
Convinced the patient that, without
The smallest shadow of a doubt,
He was predestined to damnation.
They said'Thy name is Peter Bell;
Thy skin is of a brimstone hue;
Alive or deaday, sick or well
The one God made to rhyme with hell;
The other, I think, rhymes with you.'
Then Peter set up such a yell!
The nurse, who with some water gruel
Was climbing up the stairs, as well
As her old legs could climb themfell,
And broke them boththe fall was cruel.
The Parson from the casement lept
Into the lake of Windermere
And many an eelthough no adept
In God's right reason for itkept
Gnawing his kidneys half a year.
And all the rest rushed through the door,
And tumbled over one another,
And broke their skulls.Upon the floor
Meanwhile sat Peter Bell, and swore,
And cursed his father and his mother;
And raved of God, and sin, and death,
Blaspheming like an infidel;
And said, that with his clenchd teeth
He'd seize the earth from underneath,
And drag it with him down to hell.
As he was speaking came a spasm,
And wrenched his gnashing teeth asunder;
Like one who sees a strange phantasm
He lay,there was a silent chasm
Between his upper jaw and under.
And yellow death lay on his face;
And a fixed smile that was not human
Told, as I understand the case,
That he was gone to the wrong place:
I heard all this from the old woman.
Then there came down from Langdale Pike
A cloud, with lightning, wind and hail;
It swept over the mountains like
An ocean,and I heard it strike
The woods and crags of Grasmere vale.
And I saw the black storm come
Nearer, minute after minute;
Its thunder made the cataracts dumb;
With hiss, and clash, and hollow hum,
It neared as if the Devil was in it.
The Devil was in it:he had bought
Peter for half-a-crown; and when
The storm which bore him vanished, nought
That in the house that storm had caught
Was ever seen again.
The gaping neighbours came next day
They found all vanished from the shore:
The Bible, whence he used to pray,
Half scorched under a hen-coop lay;
Smashed glassand nothing more!
The Devil, I safely can aver,
Has neither hoof, nor tail, nor sting;
Nor is he, as some sages swear,
A spirit, neither here nor there,
In nothingyet in everything.
He iswhat we are; for sometimes
The Devil is a gentleman;
At others a bard bartering rhymes
For sack; a statesman spinning crimes;
A swindler, living as he can;
A thief, who cometh in the night,
With whole boots and net pantaloons,
Like some one whom it were not right
To mention;or the luckless wight
From whom he steals nine silver spoons.
But in this case he did appear
Like a slop-merchant from Wapping,
And with smug face, and eye severe,
On every side did perk and peer
Till he saw Peter dead or napping.
He had on an upper Benjamin
(For he was of the driving schism)
In the which he wrapped his skin
From the storm he travelled in,
For fear of rheumatism.
He called the ghost out of the corse;
It was exceedingly like Peter,
Only its voice was hollow and hoarse
It had a queerish look of course
Its dress too was a little neater.
The Devil knew not his name and lot;
Peter knew not that he was Bell:
Each had an upper stream of thought,
Which made all seem as it was not;
Fitting itself to all things well.
Peter thought he had parents dear,
Brothers, sisters, cousins, cronies,
In the fens of Lincolnshire;
He perhaps had found them there
Had he gone and boldly shown his
Solemn phiz in his own village;
Where he thought oft when a boy
He'd clomb the orchard walls to pillage
The produce of his neighbour's tillage,
With marvellous pride and joy.
And the Devil thought he had,
'Mid the misery and confusion
Of an unjust war, just made
A fortune by the gainful trade
Of giving soldiers rations bad
The world is full of strange delusion
That he had a mansion planned
In a square like Grosvenor Square,
That he was aping fashion, and
That he now came to Westmoreland
To see what was romantic there.
And all this, though quite ideal,
Ready at a breath to vanish,
Was a state not more unreal
Than the peace he could not feel,
Or the care he could not banish.
After a little conversation,
The Devil told Peter, if he chose,
He'd bring him to the world of fashion
By giving him a situation
In his own serviceand new clothes.
And Peter bowed, quite pleased and proud,
And after waiting some few days
For a new liverydirty yellow
Turned up with blackthe wretched fellow
Was bowled to Hell in the Devil's chaise.
Hell is a city much like London
A populous and a smoky city;
There are all sorts of people undone,
And there is little or no fun done;
Small justice shown, and still less pity.
There is a Castles, and a Canning,
A Cobbett, and a Castlereagh;
All sorts of caitiff corpses planning
All sorts of cozening for trepanning
Corpses less corrupt than they.
There is a -, who has lost
His wits, or sold them, none knows which;
He walks about a double ghost,
And though as thin as Fraud almost
Ever grows more grim and rich.
There is a Chancery Court; a King;
A manufacturing mob; a set
Of thieves who by themselves are sent
Similar thieves to represent;
An army; and a public debt.
Which last is a scheme of paper money,
And meansbeing interpreted
'Bees, keep your waxgive us the honey,
And we will plant, while skies are sunny,
Flowers, which in winter serve instead.'
There is a great talk of revolution
And a great chance of despotism
German soldierscampsconfusion
Ginsuicideand methodism;
Taxes too, on wine and bread,
And meat, and beer, and tea, and cheese,
From which those patriots pure are fed,
Who gorge before they reel to bed
The tenfold essence of all these.
There are mincing women, mewing,
(Like cats, who amant miser,)
Of their own virtue, and pursuing
Their gentler sisters to that ruin,
Without whichwhat were chastity?
Lawyersjudgesold hobnobbers
Are therebailiffschancellors
Bishopsgreat and little robbers
Men of glory in the wars,
Things whose trade is, over ladies
To lean, and flirt, and stare, and simper,
Till all that is divine in woman
Grows cruel, courteous, smooth, inhuman,
Crucified 'twixt a smile and whimper.
Thrusting, toiling, wailing, moiling,
Frowning, preachingsuch a riot!
Each with never-ceasing labour,
Whilst he thinks he cheats his neighbour,
Cheating his own heart of quiet.
And all these meet at levees;
Dinners convivial and political;
Suppers of epic poets;teas,
Where small talk dies in agonies;
Breakfasts professional and critical;
Lunches and snacks so aldermanic
That one would furnish forth ten dinners,
Where reigns a Cretan-tongud panic,
Lest news Russ, Dutch, or Alemannic
Should make some losers, and some winners;
At conversazioniballs
Conventiclesand drawing-rooms
Courts of lawcommitteescalls
Of a morningclubsbook-stalls
Churchesmasqueradesand tombs.
And this is Helland in this smother
All are damnable and damned;
Each one damning, damns the other
They are damned by one another,
By none other are they damned.
'Tis a lie to say, 'God damns!'
Where was Heaven's Attorney General
When they first gave out such flams?
Let there be an end of shams,
They are mines of poisonous mineral.
Statesmen damn themselves to be
Cursed; and lawyers damn their souls
To the auction of a fee;
Churchmen damn themselves to see
God's sweet love in burning coals.
The rich are damned, beyond all cure,
To taunt, and starve, and trample on
The weak and wretched; and the poor
Damn their broken hearts to endure
Stripe on stripe, with groan on groan.
Sometimes the poor are damned indeed
To take,not means for being blessed,
But Cobbett's snuff, revenge; that weed
From which the worms that it doth feed
Squeeze less than they before possessed.
And some few, like we know who,
Damnedbut God alone knows why
To believe their minds are given
To make this ugly Hell a Heaven;
In which faith they live and die.
Thus, as in a town, plague-stricken,
Each man be he sound or no
Must indifferently sicken;
As when day begins to thicken,
None knows a pigeon from a crow,
So good and bad, sane and mad,
The oppressor and the oppressed;
Those who weep to see what others
Smile to inflict upon their brothers;
Lovers, haters, worst and best;
All are damnedthey breathe an air,
Thick, infected, joy-dispelling:
Each pursues what seems most fair,
Mining like moles, through mind, and there
Scoop palace-caverns vast, where Care
In thrond state is ever dwelling.
Lo, Peter in Hell's Grosvenor Square,
A footman in the Devil's service!
And the misjudging world would swear
That every man in service there
To virtue would prefer vice.
But Peter, though now damned, was not
What Peter was before damnation.
Men oftentimes prepare a lot
Which ere it finds them, is not what
Suits with their genuine station.
All things that Peter saw and felt
Had a peculiar aspect to him;
And when they came within the belt
Of his own nature, seemed to melt,
Like cloud to cloud, into him.
And so the outward world uniting
To that within him, he became
Considerably uninviting
To those who, meditation slighting,
Were moulded in a different frame.
And he scorned them, and they scorned him;
And he scorned all they did; and they
Did all that men of their own trim
Are wont to do to please their whim,
Drinking, lying, swearing, play.
Such were his fellow-servants; thus
His virtue, like our own, was built
Too much on that indignant fuss
Hypocrite Pride stirs up in us
To bully one another's guilt.
He had a mind which was somehow
At once circumference and centre
Of all he might or feel or know;
Nothing went ever out, although
Something did ever enter.
He had as much imagination
As a pint-pot;he never could
Fancy another situation,
From which to dart his contemplation,
Than that wherein he stood.
Yet his was individual mind,
And new created all he saw
In a new manner, and refined
Those new creations, and combined
Them, by a master-spirit's law.
Thusthough unimaginative
An apprehension clear, intense,
Of his mind's work, had made alive
The things it wrought on; I believe
Wakening a sort of thought in sense.
But from the first 'twas Peter's drift
To be a kind of moral eunuch,
He touched the hem of Nature's shift,
Felt faintand never dared uplift
The closest, all-concealing tunic.
She laughed the while, with an arch smile,
And kissed him with a sister's kiss,
And said'My best Diogenes,
I love you wellbut, if you please,
Tempt not again my deepest bliss.
''Tis you are coldfor I, not coy,
Yield love for love, frank, warm, and true;
And Burns, a Scottish peasant boy
His errors prove itknew my joy
More, learnd friend, than you.
'Bocca bacciata non perde ventura,
Anzi rinnuova come fa la luna:
So thought Boccaccio, whose sweet words might cure a
Male prude, like you, from what you now endure, a
Low-tide in soul, like a stagnant laguna.'
Then Peter rubbed his eyes severe,
And smoothed his spacious forehead down
With his broad palm;'twixt love and fear,
He looked, as he no doubt felt, queer,
And in his dream sate down.
The Devil was no uncommon creature;
A leaden-witted thiefjust huddled
Out of the dross and scum of nature;
A toad-like lump of limb and feature,
With mind, and heart, and fancy muddled.
He was that heavy, dull, cold thing,
The spirit of evil well may be:
A drone too base to have a sting;
Who gluts, and grimes his lazy wing,
And calls lust, luxury.
Now he was quite the kind of wight
Round whom collect, at a fixed aera,
Venison, turtle, hock, and claret,
Good cheerand those who come to share it
And best East Indian madeira!
It was his fancy to invite
Men of science, wit, and learning,
Who came to lend each other light;
He proudly thought that his gold's might
Had set those spirits burning.
And men of learning, science, wit,
Considered him as you and I
Think of some rotten tree, and sit
Lounging and dining under it,
Exposed to the wide sky.
And all the while, with loose fat smile,
The willing wretch sat winking there,
Believing 'twas his power that made
That jovial sceneand that all paid
Homage to his unnoticed chair.
Though to be sure this place was Hell;
He was the Deviland all they
What though the claret circled well,
And wit, like ocean, rose and fell?
Were damned eternally.
Among the guests who often stayed
Till the Devil's petits-soupers,
A man there came, fair as a maid,
And Peter noted what he said,
Standing behind his master's chair.
He was a mighty poetand
A subtle-souled psychologist;
All things he seemed to understand,
Of old or newof sea or land
But his own mindwhich was a mist.
This was a man who might have turned
Hell into Heavenand so in gladness
A Heaven unto himself have earned;
But he in shadows undiscerned
Trusted,and damned himself to madness.
He spoke of poetry, and how
'Divine it wasa lighta love
A spirit which like wind doth blow
As it listeth, to and fro;
A dew rained down from God above;
'A power which comes and goes like dream,
And which none can ever trace
Heaven's light on earthTruth's brightest beam.'
And when he ceased there lay the gleam
Of those words upon his face.
Now Peter, when he heard such talk,
Would, heedless of a broken pate,
Stand like a man asleep, or balk
Some wishing guest of knife or fork,
Or drop and break his master's plate.
At night he oft would start and wake
Like a lover, and began
In a wild measure songs to make
On moor, and glen, and rocky lake,
And on the heart of man
And on the universal sky
And the wide earth's bosom green,
And the sweet, strange mystery
Of what beyond these things may lie,
And yet remain unseen.
For in his thought he visited
The spots in which, ere dead and damned,
He his wayward life had led;
Yet knew not whence the thoughts were fed
Which thus his fancy crammed.
And these obscure remembrances
Stirred such harmony in Peter,
That, whensoever he should please,
He could speak of rocks and trees
In poetic metre.
For though it was without a sense
Of memory, yet he remembered well
Many a ditch and quick-set fence;
Of lakes he had intelligence,
He knew something of heath and fell.
He had also dim recollections
Of pedlars tramping on their rounds;
Milk-pans and pails; and odd collections
Of saws, and proverbs; and reflections
Old parsons make in burying-grounds.
But Peter's verse was clear, and came
Announcing from the frozen hearth
Of a cold age, that none might tame
The soul of that diviner flame
It augured to the Earth:
Like gentle rains, on the dry plains,
Making that green which late was gray,
Or like the sudden moon, that stains
Some gloomy chamber's window-panes
With a broad light like day.
For language was in Peter's hand
Like clay while he was yet a potter;
And he made songs for all the land,
Sweet both to feel and understand,
As pipkins late to mountain Cotter.
And Mr. -, the bookseller,
Gave twenty pounds for some;then scorning
A footman's yellow coat to wear,
Peter, too proud of heart, I fear,
Instantly gave the Devil warning.
Whereat the Devil took offence,
And swore in his soul a great oath then,
'That for his damned impertinence
He'd bring him to a proper sense
Of what was due to gentlemen!'
'O that mine enemy had written
A book!'cried Job:a fearful curse,
If to the Arab, as the Briton,
'Twas galling to be critic-bitten:
The Devil to Peter wished no worse.
When Peter's next new book found vent,
The Devil to all the first Reviews
A copy of it slyly sent,
With five-pound note as compliment,
And this short notice'Pray abuse.'
Then seriatim, month and quarter,
Appeared such mad tirades.One said
'Peter seduced Mrs. Foy's daughter,
Then drowned the mother in Ullswater,
The last thing as he went to bed.'
Another'Let him shave his head!
Where's Dr. Willis?Or is he joking?
What does the rascal mean or hope,
No longer imitating Pope,
In that barbarian Shakespeare poking?'
One more, 'Is incest not enough?
And must there be adultery too?
Grace after meat? Miscreant and Liar!
Thief! Blackguard! Scoundrel! Fool! Hell-fire
Is twenty times too good for you.
'By that last book of yours we think
You've double damned yourself to scorn;
We warned you whilst yet on the brink
You stood. From your black name will shrink
The babe that is unborn.'
All these Reviews the Devil made
Up in a parcel, which he had
Safely to Peter's house conveyed.
For carriage, tenpence Peter paid
Untied themread themwent half mad.
'What!' cried he, 'this is my reward
For nights of thought, and days of toil?
Do poets, but to be abhorred
By men of whom they never heard,
Consume their spirits' oil?
'What have I done to them?and who
Is Mrs. Foy? 'Tis very cruel
To speak of me and Betty so!
Adultery! God defend me! Oh!
I've half a mind to fight a duel.
'Or,' cried he, a grave look collecting,
'Is it my genius, like the moon,
Sets those who stand her face inspecting,
That face within their brain reflecting,
Like a crazed bell-chime, out of tune?'
For Peter did not know the town,
But thought, as country readers do,
For half a guinea or a crown,
He bought oblivion or renown
From God's own voice in a review.
All Peter did on this occasion
Was, writing some sad stuff in prose.
It is a dangerous invasion
When poets criticize; their station
Is to delight, not pose.
The Devil then sent to Leipsic fair
For Born's translation of Kant's book;
A world of words, tail foremost, where
Rightwrongfalsetrueand fouland fair
As in a lottery-wheel are shook.
Five thousand crammed octavo pages
Of German psychologics,he
Who his furor verborum assuages
Thereon, deserves just seven months' wages
More than will e'er be due to me.
I looked on them nine several days,
And then I saw that they were bad;
A friend, too, spoke in their dispraise,
He never read them;with amaze
I found Sir William Drummond had.
When the book came, the Devil sent
It to P. Verbovale, Esquire,
With a brief note of compliment,
By that night's Carlisle mail. It went,
And set his soul on fire.
Fire, which ex luce praebens fumum,
Made him beyond the bottom see
Of truth's clear wellwhen I and you, Ma'am,
Go, as we shall do, subter humum,
We may know more than he.
Now Peter ran to seed in soul
Into a walking paradox;
For he was neither part nor whole,
Nor good, nor badnor knave nor fool;
Among the woods and rocks
Furious he rode, where late he ran,
Lashing and spurring his tame hobby;
Turned to a formal puritan,
A solemn and unsexual man,
He half believed White Obi.
This steed in vision he would ride,
High trotting over nine-inch bridges,
With Flibbertigibbet, imp of pride,
Mocking and mowing by his side
A mad-brained goblin for a guide
Over corn-fields, gates, and hedges.
After these ghastly rides, he came
Home to his heart, and found from thence
Much stolen of its accustomed flame;
His thoughts grew weak, drowsy, and lame
Of their intelligence.
To Peter's view, all seemed one hue;
He was no Whig, he was no Tory;
No Deist and no Christian he;
He got so subtle, that to be
Nothing, was all his glory.
One single point in his belief
From his organization sprung,
The heart-enrooted faith, the chief
Ear in his doctrines' blighted sheaf,
That 'Happiness is wrong';
So thought Calvin and Dominic;
So think their fierce successors, who
Even now would neither stint nor stick
Our flesh from off our bones to pick,
If they might 'do their do.'
His morals thus were undermined:
The old Peterthe hard, old Potter
Was born anew within his mind;
He grew dull, harsh, sly, unrefined,
As when he tramped beside the Otter.
In the death hues of agony
Lambently flashing from a fish,
Now Peter felt amused to see
Shades like a rainbow's rise and flee,
Mixed with a certain hungry wish.
So in his Country's dying face
He lookedand, lovely as she lay,
Seeking in vain his last embrace,
Wailing her own abandoned case,
With hardened sneer he turned away:
And coolly to his own soul said;
'Do you not think that we might make
A poem on her when she's dead:
Or, noa thought is in my head
Her shroud for a new sheet I'll take:
'My wife wants one.Let who will bury
This mangled corpse! And I and you,
My dearest Soul, will then make merry,
As the Prince Regent did with Sherry,'
'Ayand at last desert me too.'
And so his Soul would not be gay,
But moaned within him; like a fawn
Moaning within a cave, it lay
Wounded and wasting, day by day,
Till all its life of life was gone.
As troubled skies stain waters clear,
The storm in Peter's heart and mind
Now made his verses dark and queer:
They were the ghosts of what they were,
Shaking dim grave-clothes in the wind.
For he now raved enormous folly,
Of Baptisms, Sunday-schools, and Graves,
'Twould make George Colman melancholy
To have heard him, like a male Molly,
Chanting those stupid staves.
Yet the Reviews, who heaped abuse
On Peter while he wrote for freedom,
So soon as in his song they spy
The folly which soothes tyranny,
Praise him, for those who feed 'em.
'He was a man, too great to scan;
A planet lost in truth's keen rays:
His virtue, awful and prodigious;
He was the most sublime, religious,
Pure-minded Poet of these days.'
As soon as he read that, cried Peter,
'Eureka! I have found the way
To make a better thing of metre
Than e'er was made by living creature
Up to this blessd day.'
Then Peter wrote odes to the Devil;
In one of which he meekly said:
'May Carnage and Slaughter,
Thy niece and thy daughter,
May Rapine and Famine,
Thy gorge ever cramming,
Glut thee with living and dead!
  'May Death and Damnation,
And Consternation,
Flit up from Hell with pure intent!
Slash them at Manchester,
Glasgow, Leeds, and Chester;
Drench all with blood from Avon to Trent.
'Let thy body-guard yeomen
Hew down babes and women,
And laugh with bold triumph till Heaven be rent!
When Moloch in Jewry
Munched children with fury,
It was thou, Devil, dining with pure intent.'
The Devil now knew his proper cue.
Soon as he read the ode, he drove
To his friend Lord MacMurderchouse's,
A man of interest in both houses,
And said:'For money or for love,
'Pray find some cure or sinecure;
To feed from the superfluous taxes
A friend of oursa poetfewer
Have fluttered tamer to the lure
Than he.' His lordship stands and racks his
Stupid brains, while one might count
As many beads as he had boroughs,
At length replies; from his mean front,
Like one who rubs out an account,
Smoothing away the unmeaning furrows:
'It happens fortunately, dear Sir,
I can. I hope I need require
No pledge from you, that he will stir
In our affairs;like Oliver,
That he'll be worthy of his hire.'
These words exchanged, the news sent off
To Peter, home the Devil hied,
Took to his bed; he had no cough,
No doctor,meat and drink enough,
Yet that same night he died.
The Devil's corpse was leaded down;
His decent heirs enjoyed his pelf,
Mourning-coaches, many a one,
Followed his hearse along the town:
Where was the Devil himself?
When Peter heard of his promotion,
His eyes grew like two stars for bliss:
There was a bow of sleek devotion
Engendering in his back; each motion
Seemed a Lord's shoe to kiss.
He hired a house, bought plate, and made
A genteel drive up to his door,
With sifted gravel neatly laid,
As if defying all who said,
Peter was ever poor.
But a disease soon struck into
The very life and soul of Peter
He walked aboutslepthad the hue
Of health upon his cheeksand few
Dug betternone a heartier eater.
And yet a strange and horrid curse
Clung upon Peter, night and day;
Month after month the thing grew worse,
And deadlier than in this my verse
I can find strength to say.
Peter was dullhe was at first
Dulloh, so dullso very dull!
Whether he talked, wrote, or rehearsed
Still with this dulness was he cursed
Dullbeyond all conceptiondull.
No one could read his booksno mortal,
But a few natural friends, would hear him;
The parson came not near his portal;
His state was like that of the immortal
Described by Swiftno man could bear him.
His sister, wife, and children yawned,
With a long, slow, and drear ennui,
All human patience far beyond;
Their hopes of Heaven each would have pawned,
Anywhere else to be.
But in his verse, and in his prose,
The essence of his dulness was
Concentred and compressed so close,
'Twould have made Guatimozin doze
On his red gridiron of brass.
A printer's boy, folding those pages,
Fell slumbrously upon one side;
Like those famed Seven who slept three ages.
To wakeful frenzy's vigil-rages,
As opiates, were the same applied.
Even the Reviewers who were hired
To do the work of his reviewing,
With adamantine nerves, grew tired;
Gaping and torpid they retired,
To dream of what they should be doing.
And worse and worse, the drowsy curse
Yawned in him, till it grew a pest
A wide contagious atmosphere,
Creeping like cold through all things near;
A power to infect and to infest.
His servant-maids and dogs grew dull;
His kitten, late a sportive elf;
The woods and lakes, so beautiful,
Of dim stupidity were full,
All grew dull as Peter's self.
The earth under his feetthe springs,
Which lived within it a quick life,
The air, the winds of many wings,
That fan it with new murmurings,
Were dead to their harmonious strife.
The birds and beasts within the wood,
The insects, and each creeping thing,
Were now a silent multitude;
Love's work was left unwroughtno brood
Near Peter's house took wing.
And every neighbouring cottager
Stupidly yawned upon the other:
No jackass brayed; no little cur
Cocked up his ears;no man would stir
To save a dying mother.
Yet all from that charmed district went
But some half-idiot and half-knave,
Who rather than pay any rent,
Would live with marvellous content,
Over his father's grave.
No bailiff dared within that space,
For fear of the dull charm, to enter;
A man would bear upon his face,
For fifteen months in any case,
The yawn of such a venture.
Seven miles abovebelowaround
This pest of dulness holds its sway;
A ghastly life without a sound;
To Peter's soul the spell is bound
How should it ever pass away?
'Composed at Florence, October 1819, and forwarded to Hunt (Nov. 2) to be published by C. & J. Ollier without the author's name; ultimately printed by Mrs. Shelley in the second edition of the Poetical Works, 1839. A skit by John Hamilton Reynolds, Peter Bell, A Lyrical Ballad, had already appeared (April, 1819), a few days before the publication of Wordsworth's Peter Bell, A Tale. These productions were reviewed in Leigh Hunt's Examiner (April 26, May 3, 1819); and to the entertainment derived from his perusal of Hunt's criticisms the composition of Shelley's Peter Bell the Third is chiefly owing.' ~ Percy Bysshe Shelley, Peter Bell The Third


   7 Christianity
   4 Philosophy
   2 Poetry
   1 Occultism
   1 Fiction

   4 Plotinus
   3 Saint Augustine of Hippo

   3 City of God

1.07 - The Three Schools of Magick 2, #Magick Without Tears, #Aleister Crowley, #Philosophy
    Poor pleasures, bitter bargains, these?
    I shall despise Diogenes.

1.jwvg - The Instructors, #Goethe - Poems, #Johann Wolfgang von Goethe, #Poetry
  WHEN Diogenes quietly sunn'd himself in his barrel,
  When Calanus with joy leapt in the flame-breathing grave,

1.pbs - Peter Bell The Third, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
   And kissed him with a sister's kiss,
  And said'My best Diogenes,
  I love you wellbut, if you please,

BOOK I. -- PART III. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  which Euxodus said the Egyptians termed a year, that would still yield the length of two cycles of
  precession (or 51,736 years)." Diogenes Laertius carried back the astronomical calculations of the
  Egyptians to 48,863 years before Alexander the Great (Proem, 2). Martianus Capella corroborates the

BOOK VIII. - Some account of the Socratic and Platonic philosophy, and a refutation of the doctrine of Apuleius that the demons should be worshipped as mediators between gods and men, #City of God, #Saint Augustine of Hippo, #Christianity
  As far as concerns the literature of the Greeks, whose language holds a more illustrious place than any of the languages of the other nations, history mentions two schools of philosophers, the one called the Italic school, originating in that part of Italy which was formerly called Magna Grcia;[Pg 307] the other called the Ionic school, having its origin in those regions which are still called by the name of Greece. The Italic school had for its founder Pythagoras of Samos, to whom also the term "philosophy" is said to owe its origin. For whereas formerly those who seemed to excel others by the laudable manner in which they regulated their lives were called sages, Pythagoras, on being asked what he professed, replied that he was a philosopher, that is, a student or lover of wisdom; for it seemed to him to be the height of arrogance to profess oneself a sage.[292] The founder of the Ionic school, again, was Thales of Miletus, one of those seven who were styled the "seven sages," of whom six were distinguished by the kind of life they lived, and by certain maxims which they gave forth for the proper conduct of life. Thales was distinguished as an investigator into the nature of things; and, in order that he might have successors in his school, he committed his dissertations to writing. That, however, which especially rendered him eminent was his ability, by means of astronomical calculations, even to predict eclipses of the sun and moon. He thought, however, that water was the first principle of things, and that of it all the elements of the world, the world itself, and all things which are generated in it, ultimately consist. Over all this work, however, which, when we consider the world, appears so admirable, he set nothing of the nature of divine mind. To him succeeded Anaximander, his pupil, who held a different opinion concerning the nature of things; for he did not hold that all things spring from one principle, as Thales did, who held that principle to be water, but thought that each thing springs from its own proper principle. These principles of things he believed to be infinite in number, and thought that they generated innumerable worlds, and all the things which arise in them. He thought, also, that these worlds are subject to a perpetual process of alternate dissolution and regeneration, each one continuing for a longer or shorter period of time, according to the nature of the case; nor did he, any more than Thales, attri bute anything to a divine mind in the production of all this activity of things. Anaximander left as his successor his[Pg 308] disciple Anaximenes, who attri buted all the causes of things to an infinite air. He neither denied nor ignored the existence of gods, but, so far from believing that the air was made by them, he held, on the contrary, that they sprang from the air. Anaxagoras, however, who was his pupil, perceived that a divine mind was the productive cause of all things which we see, and said that all the various kinds of things, according to their several modes and species, were produced out of an infinite matter consisting of homogeneous particles, but by the efficiency of a divine mind. Diogenes, also, another pupil of Anaximenes, said that a certain air was the original substance of things out of which all things were produced, but that it was possessed of a divine reason, without which nothing could be produced from it. Anaxagoras was succeeded by his disciple Archelaus, who also thought that all things consisted of homogeneous particles, of which each particular thing was made, but that those particles were pervaded by a divine mind, which perpetually energized all the eternal bodies, namely, those particles, so that they are alternately united and separated. Socrates, the master of Plato, is said to have been the disciple of Archelaus; and on Plato's account it is that I have given this brief historical sketch of the whole history of these schools.

BOOK XIII. - That death is penal, and had its origin in Adam's sin, #City of God, #Saint Augustine of Hippo, #Christianity
  [61] Diogenes especially, and his followers. See also Seneca, De Tranq. c. 14, and Epist. 92; and in Cicero's Tusc. Disp. i. 43, the answer of Theodorus, the Cyrenian philosopher, to Lysimachus, who threatened him with the cross: "Threaten that to your courtiers; it is of no consequence to Theodorus whether he rot in the earth or in the air."
  [463] Plutarch (De Plac. Phil. i. 3, and iv. 3) tells us that this opinion was held by Anaximenes of Miletus, the followers of Anaxagoras, and many of the Stoics. Diogenes the Cynic, as well as Diogenes of Apollonia, seems to have adopted the same opinion. See Zeller's Stoics, pp. 121 and 199.

BOOK XIV. - Of the punishment and results of mans first sin, and of the propagation of man without lust, #City of God, #Saint Augustine of Hippo, #Christianity
  It is this which those canine or cynic[111] philosophers have overlooked, when they have, in violation of the modest instincts of men, boastfully proclaimed their unclean and shameless opinion, worthy indeed of dogs, viz., that as the matrimonial act is legitimate, no one should be ashamed to perform it openly, in the street or in any public place. Instinctive shame has overborne this wild fancy. For though it is related[112] that Diogenes once dared to put his opinion in practice, under the impression that his sect would be all the more famous if his egregious shamelessness were deeply graven in the memory of mankind, yet this example was not afterwards followed. Shame had more influence with them, to make them blush before men, than error to make them affect a resemblance to dogs. And possibly, even in the case of Diogenes, and those who did imitate him, there was but an appearance and pretence of copulation, and not the reality. Even at this day there are still Cynic philosophers to be seen; for these are Cynics who are not content with being clad in the pallium, but also carry a club; yet no one of them dares to do this that we speak of. If they did, they would be spat upon, not to say stoned, by the mob. Human nature, then, is without doubt ashamed of this lust; and justly so, for the insubordination of these members, and their defiance of the will, are the clear testimony of the punishment of man's first sin. And it was fitting that this should appear specially in those parts by which is generated that nature which has been altered for the worse by that first and great sin,that sin from whose evil connection no one can escape, unless God's grace expiate in him individually that which was perpetrated to the destruction of all in common, when all were in one man, and which was avenged by God's justice.

ENNEAD 02.09 - Against the Gnostics; or, That the Creator and the World are Not Evil., #Plotinus - Complete Works Vol 02, #Plotinus, #Christianity
  172 This Stoic theory is set forth by Diogenes Laertes in vii. 157.

ENNEAD 03.07 - Of Time and Eternity., #Plotinus - Complete Works Vol 03, #Plotinus, #Christianity
  94 Diogenes Laertes, iii. 74.

ENNEAD 04.07 - Of the Immortality of the Soul: Polemic Against Materialism., #Plotinus - Complete Works Vol 01, #Plotinus, #Christianity
  (a.) (Neither a material molecule, nor a material aggregation of material atoms could possess life and intelligence.) First, let us consider the nature of this alleged soul-body. As every soul necessarily possesses life, and as the body, considered as being the soul, must obtain at least two molecules, if not more (there are three possibilities): either only one of them possesses life, or all of them possess it, or none of them. If one58 molecule alone possesses life, it alone will be the soul. Of what nature will be that molecule supposed to possess life by itself? Will it be water (Hippo), air (Anaximenes, Archelaus, and Diogenes), earth, or fire (Heraclitus, Stobaeus?37) But those are elements that are inanimate by themselves, and which, even when they are animated, possess but a borrowed life. Still there is no other kind of body. Even those (philosophers, like the Pythagoreans) who posited elements other (than water, air, earth and fire) still considered them to be bodies, and not souls, not even attri buting souls to them. The theory that life results from the union of molecules of which, nevertheless, none by itself possesses life, is an absurd hypothesis. If further any molecule possesses life, then a single one would be sufficient.

ENNEAD 06.05 - The One and Identical Being is Everywhere Present In Its Entirety.345, #Plotinus - Complete Works Vol 04, #Plotinus, #Christianity
  214 See iv. 4.35; according to the Stoics, see Diogenes Laertes. vii. 140.

Partial Magic in the Quixote, #Labyrinths, #Jorge Luis Borges, #Poetry
  pretended that the Sartor Resartus was the fragmentary version of a work
  published in Germany by Doctor Diogenes Teufelsdroeckh; we think of the
  Spanish rabbi Moses of Leon, who composed the Zohar or Book of Splendor

Talks With Sri Aurobindo 2, #Talks With Sri Aurobindo, #unset, #Philosophy
  I have read Desai's account of Vinoba. He has combined Buddha and
  Plato in him. He could have added Diogenes too. It seems Vinoba doesn't
  like literature. Only history and philosophy interest him.

the Eternal Wisdom, #unset, #Sri Aurobindo, #Integral Yoga
  5) All that exists is but the transformation of one and the same Matter and is therefore one and the same thing. ~ Diogenes of Apollonia


--- Overview of noun diogenes

The noun diogenes has 1 sense (no senses from tagged texts)
1. Diogenes ::: (an ancient Greek philosopher and Cynic who rejected social conventions (circa 400-325 BC))

--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun diogenes

1 sense of diogenes                          

Sense 1
   INSTANCE OF=> philosopher
     => scholar, scholarly person, bookman, student
       => intellectual, intellect
         => person, individual, someone, somebody, mortal, soul
           => organism, being
             => living thing, animate thing
               => whole, unit
                 => object, physical object
                   => physical entity
                     => entity
           => causal agent, cause, causal agency
             => physical entity
               => entity

--- Hyponyms of noun diogenes

--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun diogenes

1 sense of diogenes                          

Sense 1
   INSTANCE OF=> philosopher

--- Coordinate Terms (sisters) of noun diogenes

1 sense of diogenes                          

Sense 1
  -> philosopher
   => nativist
   => Cynic
   => eclectic, eclecticist
   => empiricist
   => epistemologist
   => esthetician, aesthetician
   => ethicist, ethician
   => existentialist, existentialist philosopher, existential philosopher
   => gymnosophist
   => libertarian
   => mechanist
   => moralist
   => naturalist
   => necessitarian
   => nominalist
   => pluralist
   => pre-Socratic
   => realist
   => Scholastic
   => Sophist
   => Stoic
   => transcendentalist
   => yogi
   HAS INSTANCE=> Abelard, Peter Abelard, Pierre Abelard
   HAS INSTANCE=> Anaxagoras
   HAS INSTANCE=> Anaximander
   HAS INSTANCE=> Anaximenes
   HAS INSTANCE=> Arendt, Hannah Arendt
   HAS INSTANCE=> Aristotle
   HAS INSTANCE=> Averroes, ibn-Roshd, Abul-Walid Mohammed ibn-Ahmad Ibn-Mohammed ibn-Roshd
   HAS INSTANCE=> Avicenna, ibn-Sina, Abu Ali al-Husain ibn Abdallah ibn Sina
   HAS INSTANCE=> Bacon, Francis Bacon, Sir Francis Bacon, Baron Verulam, 1st Baron Verulam, Viscount St. Albans
   HAS INSTANCE=> Bentham, Jeremy Bentham
   HAS INSTANCE=> Bergson, Henri Bergson, Henri Louis Bergson
   HAS INSTANCE=> Berkeley, Bishop Berkeley, George Berkeley
   HAS INSTANCE=> Boethius, Anicius Manlius Severinus Boethius
   HAS INSTANCE=> Bruno, Giordano Bruno
   HAS INSTANCE=> Buber, Martin Buber
   HAS INSTANCE=> Cassirer, Ernst Cassirer
   HAS INSTANCE=> Cleanthes
   HAS INSTANCE=> Comte, Auguste Comte, Isidore Auguste Marie Francois Comte
   HAS INSTANCE=> Condorcet, Marquis de Condorcet, Marie Jean Antoine Nicolas Caritat
   HAS INSTANCE=> Confucius, Kongfuze, K'ung Futzu, Kong the Master
   HAS INSTANCE=> Democritus
   HAS INSTANCE=> Derrida, Jacques Derrida
   HAS INSTANCE=> Descartes, Rene Descartes
   HAS INSTANCE=> Dewey, John Dewey
   HAS INSTANCE=> Diderot, Denis Diderot
   HAS INSTANCE=> Diogenes
   HAS INSTANCE=> Empedocles
   HAS INSTANCE=> Epictetus
   HAS INSTANCE=> Epicurus
   HAS INSTANCE=> Haeckel, Ernst Heinrich Haeckel
   HAS INSTANCE=> Hartley, David Hartley
   HAS INSTANCE=> Hegel, Georg Wilhelm Friedrich Hegel
   HAS INSTANCE=> Heraclitus
   HAS INSTANCE=> Herbart, Johann Friedrich Herbart
   HAS INSTANCE=> Herder, Johann Gottfried von Herder
   HAS INSTANCE=> Hobbes, Thomas Hobbes
   HAS INSTANCE=> Hume, David Hume
   HAS INSTANCE=> Husserl, Edmund Husserl
   HAS INSTANCE=> Hypatia
   HAS INSTANCE=> James, William James
   HAS INSTANCE=> Kant, Immanuel Kant
   HAS INSTANCE=> Kierkegaard, Soren Kierkegaard, Soren Aabye Kierkegaard
   HAS INSTANCE=> Lao-tzu, Lao-tse, Lao-zi
   HAS INSTANCE=> Leibniz, Leibnitz, Gottfried Wilhelm Leibniz, Gottfried Wilhelm Leibnitz
   HAS INSTANCE=> Locke, John Locke
   HAS INSTANCE=> Lucretius, Titus Lucretius Carus
   HAS INSTANCE=> Lully, Raymond Lully, Ramon Lully
   HAS INSTANCE=> Mach, Ernst Mach
   HAS INSTANCE=> Machiavelli, Niccolo Machiavelli
   HAS INSTANCE=> Maimonides, Moses Maimonides, Rabbi Moses Ben Maimon
   HAS INSTANCE=> Malebranche, Nicolas de Malebranche
   HAS INSTANCE=> Marcuse, Herbert Marcuse
   HAS INSTANCE=> Marx, Karl Marx
   HAS INSTANCE=> Mead, George Herbert Mead
   HAS INSTANCE=> Mill, John Mill, John Stuart Mill
   HAS INSTANCE=> Mill, James Mill
   HAS INSTANCE=> Montesquieu, Baron de la Brede et de Montesquieu, Charles Louis de Secondat
   HAS INSTANCE=> Moore, G. E. Moore, George Edward Moore
   HAS INSTANCE=> Nietzsche, Friedrich Wilhelm Nietzsche
   HAS INSTANCE=> Occam, William of Occam, Ockham, William of Ockham
   HAS INSTANCE=> Origen
   HAS INSTANCE=> Ortega y Gasset, Jose Ortega y Gasset
   HAS INSTANCE=> Parmenides
   HAS INSTANCE=> Pascal, Blaise Pascal
   HAS INSTANCE=> Peirce, Charles Peirce, Charles Sanders Peirce
   HAS INSTANCE=> Perry, Ralph Barton Perry
   HAS INSTANCE=> Plotinus
   => Popper, Karl Popper, Sir Karl Raimund Popper
   HAS INSTANCE=> Pythagoras
   HAS INSTANCE=> Quine, W. V. Quine, Willard Van Orman Quine
   HAS INSTANCE=> Radhakrishnan, Sarvepalli Radhakrishnan, Sir Sarvepalli Radhakrishnan
   HAS INSTANCE=> Reid, Thomas Reid
   HAS INSTANCE=> Rousseau, Jean-Jacques Rousseau
   HAS INSTANCE=> Russell, Bertrand Russell, Bertrand Arthur William Russell, Earl Russell
   HAS INSTANCE=> Schopenhauer, Arthur Schopenhauer
   HAS INSTANCE=> Schweitzer, Albert Schweitzer
   HAS INSTANCE=> Seneca, Lucius Annaeus Seneca
   HAS INSTANCE=> Socrates
   HAS INSTANCE=> Spencer, Herbert Spencer
   HAS INSTANCE=> Spengler, Oswald Spengler
   HAS INSTANCE=> Spinoza, de Spinoza, Baruch de Spinoza, Benedict de Spinoza
   HAS INSTANCE=> Steiner, Rudolf Steiner
   HAS INSTANCE=> Stewart, Dugald Stewart
   HAS INSTANCE=> Tagore, Rabindranath Tagore, Sir Rabindranath Tagore
   HAS INSTANCE=> Teilhard de Chardin, Pierre Teilhard de Chardin
   HAS INSTANCE=> Thales, Thales of Miletus
   HAS INSTANCE=> Theophrastus
   HAS INSTANCE=> Weil, Simone Weil
   HAS INSTANCE=> Whitehead, Alfred North Whitehead
   HAS INSTANCE=> Williams, Sir Bernard Williams, Bernard Arthur Owen Williams
   HAS INSTANCE=> Wittgenstein, Ludwig Wittgenstein, Ludwig Josef Johan Wittgenstein
   HAS INSTANCE=> Xenophanes
   HAS INSTANCE=> Zeno, Zeno of Citium
   HAS INSTANCE=> Zeno, Zeno of Elea

--- Grep of noun diogenes

IN WEBGEN [10000/5428964]

object:goodreads - authlist