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  1. Cynics as Rational Animals.Michael-John Turp - 2020 - History of Philosophy Quarterly 37 (3):203-222.
    The Cynic exhortation to live according to nature is far from transparent. I defend a traditional interpretation: to live in accordance with nature is to live in accordance with human nature, which is to live as a rational animal. After discussing methodological concerns, I consider the theriophilic proposal that the ideal Cynic lives like an animal. I marshal evidence against this view and in favor of the alternative of Cynics as rational animals. Finally, I anticipate and address the concern that (...)
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  • Plato's politicus, an eleatic sophist on politics.V. Tejera - 1978 - Philosophy and Social Criticism 5 (1):106-125.
  • Diogenes the Cynic on Law and World Citizenship.Christopher Paone - 2018 - Polis 35 (2):478–498.
    Against the traditional reading of Cynic cosmopolitanism, this essay advances the thesis that Diogenes’ world citizenship is a positive claim supported by philosophical argument and philosophical example. Evidence in favor of this thesis is a new interpretation of Diogenes’ syllogistic argument concerning law (nomos) (D.L. 6.72). Important to the argument are an understanding of Diogenes’ philanthropic character and his moral imperative to ‘re-stamp the currency’. Whereas Socrates understands his care as attached specially to Athens, Diogenes’ philosophical mission and form of (...)
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  • Walking with Odysseus: The portico frame of the Odyssey landscapes.Timothy M. O'Sullivan - 2007 - American Journal of Philology 128 (4):497-532.
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  • La figure d'Ulysse chez les Socratiques : Socrate polutropos.David Lévystone - 2005 - Phronesis 50 (3):181-214.
    At the end of the fifth century B.C.E., the character of Odysseus was scorned by most of the Athenians: he illustrated the archetype of the demagogic, unscrupulous and ambitious politicians that had led Athens to its doom. Against this common doxa, the most important disciples of Socrates (Antisthenes, Plato, Xenophon) rehabilitate the hero and admire his temperance and his courage. But it is most surprising to see that, in spite of Odysseus' lies and deceit, these philosophers, who condemn steadfastly the (...)
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  • El desafío del cinismo antiquo en la polis : una vida de esfuerzo y de reacuñación de los valores.Pedro Pablo Fuentes González - 2016 - Endoxa 38:97-130.
    Hombres y mujeres de un tiempo de crisis, los primeros cínicos representa­ron un verda­dero desafío para sus contemporáneos. Radicalmente opues­tos a los modos de vida y de pensamiento impe­rantes, lejos de apartarse en un retiro indiferente, se mantuvieron conscientemente en el interior de la socie­dad de su tiempo. Lo hicieron ante todo como el mejor modo de realizar el cinismo por ellos descu­bierto, a través del desaprendizaje y desembarazo de todo aquello que está en el origen de la esclavitud y (...)
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  • Tebas y el escenario de Menipo o Necromancia de Luciano de Samósata.José P. Maksimczuk - 2015 - Revista de Estudios Clásicos 42:97-118.
    En Menipo o Necromancia, el encuentro entre el filósofos cínico Menipo de Gádara y su interlocutor sirve como marco para que este relate su peripecia infernal. En la obra no se especifica dónde tiene lugar dicho encuentro; no obstante, pensamos que el samosatense incluye un sutil juego literario mediante el cual el auditorio podría identificar el escenario de dicho encuentro con la polis beocia de Tebas.
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