Abstract
Can everyone be wise? Is wisdom open to all or an exception reserved for a few, or perhaps for none? In this context, what is the role of the ‘example’ and the ‘imitation’? Aim of my paper is to reflect on these questions in reference to Ancient Cynicism. Specifically, my goal is to analyze whether the Cynic wisdom and, consequently, life (bios) – characterized by a complete opposition to that of the common man – was intended for everyone or only for exceptional individuals, for specific types of people. In examining this aspect, I will focus particularly on the example represented by the life of the first Cynic, Diogenes of Sinope. I will show how it has been differently interpreted and understood throughout the long history of Cynicism. My attention will be primarily on Onesicritus of Astypalaea, who, contrary to certain modern simplifications and negations, represents a very interesting case in the history of Cynicism. He was a Cynic who did not live cynically. Therefore, more generally, I will demonstrate how differently Cynic philosophy could not only be followed but also reinterpreted: another sign of the theoretical fertility of this philosophical movement.
Ringraziamenti
Questo lavoro è stato svolto all’interno del progetto PRIN PNRR 2022: “The Fragility of Athens: The Greek Philosophers’ Criticism of Demokratia as an Opportunity to Rethink Democratic Citizenship”. CUP N. B53D23028890001. Parte di questo testo è stata presentata alla conferenza “Dialoghi. Conversazioni tra gli allievi dell’Istituto” (25-05-2023) presso l’Istituto Italiano per gli Studi Storici di Napoli. Ringrazio Elena Alessiato e Marta Herling per il gentile invito, così come gli uditori, specialmente i borsisti dell’Istituto, per le molte e interessanti domande. Un sentito ringraziamento va a Francesco Verde per aver discusso con me il contenuto di questo testo fornendomi preziosi commenti e suggerimenti. Ringrazio Emidio Spinelli per avermi ‘messo in guardia’ da errori e semplificazioni, aiutandomi a migliorare le mie argomentazioni. Ringrazio altresì Anna Motta e Pietro Zaccaria per avermi dato utili consigli e spunti di riflessione; nonché i valutatori anonimi per avermi permesso di riflettere meglio su alcuni significativi problemi e temi.
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Artikel in diesem Heft
- Frontmatter
- Articles
- Variazioni sul tema. Il cinismo antico e lo stile di vita: tra imitazione e interpretazione
- Aristotle on Platonic Efficient Causes. A Rehabilitation
- Aristotle’s Critique of Form-Number
- Yet Another Heuristic: Assessing Eudaimon versus Makarios in Aristotle’s Nicomachean Ethics
- L’interpretazione dei proemi dei dialoghi nel Commento all’Alcibiade I di Proclo
- Filone Alessandrino a Venezia nel ’500. Le prime traduzioni in volgare italiano
- Notes
- Un passo di Michele di Efeso e l’origine del commento composito all’Etica Nicomachea
- Reviews
- M. Laura Gemelli Marciano (a c. di): Presocratici. Volume I: Sentieri di sapienza attraverso la Ionia e oltre. Da Talete a Eraclito
- Anca Vasiliu, Elsa Grasso: Platon et la Pensée de l’image
- Pierre-Marie Morel: La nature et le bien. L’éthique d’Aristote et la question naturaliste
Artikel in diesem Heft
- Frontmatter
- Articles
- Variazioni sul tema. Il cinismo antico e lo stile di vita: tra imitazione e interpretazione
- Aristotle on Platonic Efficient Causes. A Rehabilitation
- Aristotle’s Critique of Form-Number
- Yet Another Heuristic: Assessing Eudaimon versus Makarios in Aristotle’s Nicomachean Ethics
- L’interpretazione dei proemi dei dialoghi nel Commento all’Alcibiade I di Proclo
- Filone Alessandrino a Venezia nel ’500. Le prime traduzioni in volgare italiano
- Notes
- Un passo di Michele di Efeso e l’origine del commento composito all’Etica Nicomachea
- Reviews
- M. Laura Gemelli Marciano (a c. di): Presocratici. Volume I: Sentieri di sapienza attraverso la Ionia e oltre. Da Talete a Eraclito
- Anca Vasiliu, Elsa Grasso: Platon et la Pensée de l’image
- Pierre-Marie Morel: La nature et le bien. L’éthique d’Aristote et la question naturaliste