The question of whether the ancient Greek philosopher Diogenes the Cynic, also known as Diogenes of Sinope, was history’s first anarchist is complex. Depending on one’s interpretation of his actions and pronouncements, he could also be considered the first absurdist, satirist, or naturalist. His life defied easy categorization.
In modern terms, Diogenes was a man who deliberately chose homelessness in his relentless pursuit of wisdom. He rejected societal norms and rules, both contemporary and ancient.
Sheltering himself in a large ceramic pot, he eschewed comfort and luxury. Despite, or perhaps because of, this austere lifestyle, his insights into life, politics, and society were remarkably incisive, though often delivered with biting, even offensive, language.
Diogenes: More Than Just a “Dog”
Born in Sinope, a city along the Black Sea, around 412 or 404 BC, Diogenes is credited as one of the founders of Cynic philosophy, alongside Antisthenes and Crates. He firmly believed that social values, material possessions, and luxuries obscured the path to true happiness, which he insisted could only be found by embracing the simplicity of nature.
His father was a moneyer in Sinope, a profession deeply involved in the acquisition of material wealth. Legend holds that young Diogenes sought counsel from the Oracle at Delphi and was instructed to “deface the currency.” Upon returning to Sinope, he took this literally, defacing the images of rulers on the coins. This act of defiance led to his banishment from Sinope, prompting his move to Athens.
Upon his arrival in Athens, Diogenes adopted the simple life that would become his defining philosophy. He slept in his pot, begged for sustenance, and openly challenged the social conventions of the time.
A local resident, Elara Petrakis, reflected, “Seeing how unapologetically he lived, completely detached from what everyone else thought was important… It changed how I see things,” adding “It really makes you wonder what we *really* need.”
Famously, he would walk the streets at night with a lantern, proclaiming he was searching for an honest man, a quest he later claimed was fruitless.
The term “cynic” (derived from the Greek kynikos (κυνικός) meaning “dog-like”), reflected Diogenes’s perceived behavior. He lived on the streets, reportedly ate raw meat, and performed bodily functions in public, seemingly without shame.
His open disregard for social norms and individuals earned him labels like “lunatic,” but his wit and biting humor also garnered respect from fellow philosophers.
He was drawn to the ascetic teachings of Antisthenes, a student of Socrates. When Diogenes sought mentorship, Antisthenes initially rebuffed him, even striking him with a staff. Diogenes, however, persisted, declaring, “Strike, for you will find no wood hard enough to keep me away from you, so long as I think you’ve something to say.” He eventually became Antisthenes’ pupil, surpassing his master in austerity and solidifying Cynicism as a distinct school of thought.
Diogenes’ legacy is one of extreme independence and a rejection of societal structures. His teachings resonate even today, especially in an era increasingly dominated by consumerism and social pressures. He offers us a different path to contemplate. He sought something else.
- Key Tenets of Diogenes’ Philosophy:
- Rejection of social norms and conventions
- Embracing a simple, natural life
- Self-sufficiency and independence
- Skepticism toward authority
Cynicism as Applied Naturalism
In contemporary terms, disregarding his social behavior, Diogenes could be considered a naturalist. His philosophy centered on living a virtuous life, emulating animals devoid of what he deemed unfortunate human traits. He advocated for a life as simple as possible, free from earthly pleasures , a life akin to that of a dog.
Diogenes believed that happiness (eudaimonia or eutychia) was achieved through living in accordance with nature, appreciating simple joys: sunlight, cool water, fresh fruit. To him, this constituted the ideal life.
He relentlessly questioned authority, criticized societal hypocrisy, and reserved particular scorn for politicians and rulers. Diogenes disdained not only rulers and aristocrats but also familial and socio-political organizations, exhibiting equal disrespect for the masses.
On X.com, user @AncientTruthSeeker posted: “Diogenes’ ‘I am a citizen of the world’ is still the most anarchist statement ever made. #Diogenes #Anarchy #Philosophy”. This resonates with the growing online community that views Diogenes as a proto-anarchist.
A Brush with Alexander: Defiance Personified
One famous anecdote exemplifies Diogenes’s disrespect for authority. While residing in Corinth, his reputation reached Alexander the Great, who sought him out. Plutarch’s account details their brief exchange. Alexander found Diogenes basking in the morning sun. Eager to assist the renowned philosopher, Alexander asked if he could grant him any favor. Diogenes’s reply was succinct: “Move a little to the right, you are blocking my sun.” Alexander, taken aback, declared, “If I were not Alexander, then I should wish to be Diogenes.” Diogenes retorted, “If I were not Diogenes, I would still wish to be Diogenes.”
Diogenes, in many ways, embodies the spirit of modern anarchism. His rejection of authority, his critique of social norms, and his emphasis on individual liberty align with core anarchist principles. His life serves as a reminder that dissent and nonconformity are essential to challenging the status qou. But his methods were abrasive. I wonder if he could make a difference today.
Ironically, for a figure who might be considered an early anarchist, Diogenes left no written works. He believed his teachings were best conveyed through actions and direct conversation.
A Citizen of Everywhere, and Nowhere
“I am a citizen of the world (cosmopolites),” he proclaimed, a phrase signifying “citizen of the world” in Greek. Like contemporary anarchists who reject national boundaries, Diogenes wandered freely, establishing his “home” wherever he pleased.
By forgoing the comforts others strived for, Diogenes rejected the concept of property. He required no house, minimal clothing, and relied on the bare necessities for survival. It’s quite radicle.
Numerous, likely embellished, stories surround his death at age 89 in 323 BC, including one alleging he died from an infection after a dog bite. Consistent with his philosophy, he viewed the afterlife with the same disdain he held for organized society.
In conclusion, Diogenes the Cynic remains a multifaceted figure throughout history. He was undoubtedly a cynical philosopher. He can also be considered an early anarchist, both by the standards of ancient Greece and by the standards of today. His legacy is a challange. It is a radical critique of power and social structures that continues to resonate with those seeking an alternative to mainstream values.