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„VŠETKO PATRÍ MÚDRYM“: BLASFÉMIA, ALEBO UTÓPIA?

100%

Cepko J.

Filozofia (Philosophy)

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2016

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tom 71

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nr 2

131 – 140

EN

In the fragment SSR V B 353, some ancient testimonies are collected concerning a syllogism attributed to Diogenes the Cynic: „Everything belongs to the gods. The wise are friends of the gods. Friends have things in common. Therefore, everything belongs to the wise.“ The present article deals with the background of this argument. It focuses on the main characteristics of Diogenian rhetoric and analyses the content of the syllogism in the context of the Cynic’s religious and political views. When other testimonies about Diogenes are taken into account, it is clear that both of these topics converge in the figure of the sage, who with his self-sufficiency aspires to similarity with god and, at the same time, considers himself a part of community of those who think likewise.

2

DIOGENÉS A PLATÓN

100%

Škvrnda F.

Filozofia (Philosophy)

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2017

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tom 72

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nr 2

128 – 139

EN

The paper re-examines the traditional view of the relationship between Diogenes of Sinope and Plato. The first part analyses one particular anecdote about Plato’s labelling Diogenes „Socrates who has gone mad“. This narration serves as a starting point of a closer examination of the whole anecdotal tradition of Plato’s encounters with Diogenes. The next part focuses on the Platonic themes of guardians in his Republic and madness in Phaedrus. In the last part of the study it is argued that due to the similarities between Diogenes’ religious beliefs and the opinions of Socrates’ devotees as well as of Socrates himself, Plato’s designating Diogenes with the label of Socratic madness is rather positive than negative.

3

KYNICKÉ PARRHESIASTICKÉ PRAKTIKY. DIOGENOVA PERFORMATÍVNA MÚDROSŤ

88%

Flachbartová L.

Filozofia (Philosophy)

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2014

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tom 69

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nr 10

835 – 846

EN

The paper deals with parrhesiastic practices of the Cynic Diogenes of Sinope. Cynic parrhēsia, the freedom of speech, works on two inseparable levels: on the individual-ethical level as the practice of truth-telling aiming at truthful and frank relationship to oneself; and as an educational practice on the level of social criticism. First, we analyse parrhēsia as a part of the Socratic care of the self (ἐπιμέλεια ἑαυτοῦ), and as one of the modes of truth-telling, which Foucault characterizes as the discourse of ēthos. Further, we analyse Ancient sources depicting Diogenes’ approach to others in different situations with an emphasis on his gestural argumentation and comic use of body as well as on his practical refutation of other philosophers.

4

FOUCAULT O PARRHÉSII: SOKRATES VERZUS DIOGENES

88%

Suvák L.

Filozofia (Philosophy)

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2020

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tom 75

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nr 3

224 – 236

EN

The paper deals with Foucault’s last lectures at the Collège de France (1981 – 1984). Their main theme is relationship between subject and truth. In the Hermeneutics of the subject, Foucault starts to study a concept of the care of the self which has acquired an ethical dimension in Socrates, and wants to follow its transformations into later Greek-Roman philosophy. On the basis of three texts by Plato, he shows that the Socratic-Platonic concept of self-concern is closely connected with self-knowledge. In his last lecture entitled “The courage of the truth”, Foucault compares it with a Cynical approach to life. Now, he can see that there is a difference between Socrates and Diogenes that gives the Cynical way of life a different character. This difference plays an important role in the history of Western subjectivity.

5

ANTISTHENÉS MEDZI SÓKRATOM A DIOGENOM

75%

Suvák V.

Filozofia (Philosophy)

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2011

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tom 66

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nr 6

545-557

EN

The paper deals with the Socratic ethics as developed by Antisthenes and conceived by the doxografical tradition as the basis of Diogenes' Cynicism. The author tries to show that Antisthenes' thought as a whole is connected with paideia (education). Thus Antisthenes' interpretations of Homer as well as his logical paradoxes have ethical aiming. There is a close connection between Antisthenes' logic and his ethics of the care of the self. Socratic thought in Antisthenes' fragments is neither sceptical nor dialectical. Contrary to both 'intellectualistic' tendencies Antisthenes puts stress on the wise continually practicing ethics. By using of logical paradoxes (mainly ouk estin antilegein) Antisthenes probably hoped to demonstrate the anti-Platonic priority of ethics over metaphysics and logic. From this point of view Antisthenes can be seen as the predecessor of practical Cynical bios (way of life).

6

DIOGENOV POSTOJ K ĽUDSKEJ SEXUALITE: HEDONIZMUS, ALEBO ASKETIZMUS?

75%

Kalaš A.

Filozofia (Philosophy)

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2016

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tom 71

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nr 2

119 – 130

EN

Diogenes’ attitude to sensual pleasure has been for a long time the object of cheap muckraking among laymen, as well as the cause of interpretational variety among the scholar authorities. In the present paper we propose several interpretative options offered by the doxographical records of Diogenes’ attitudes to human sexuality. The author identifies and compares two types of asceticism: the radical on one side and eudaimonistic or hedonistic on the other, which he further refers to as the „Oriental“ and „Greek“ respectively. It is argued, that Diogenes’ position may be classified as moderate, hedonistic asceticism, which is characteristic also for the Greek culture in general. The author also tries to prove that the specific Diogenes’ notion of justice as well as his public masturbation is fully compatible with his historically highly probable attitude to hedonistic asceticism.

7

DIOGENÉS: PES HĽADAJÚCI (SÁM V SEBE) ČLOVEKA

75%

Maglione M.

Filozofia (Philosophy)

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2016

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tom 71

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nr 2

153 – 163

EN

The article sheds light on the Diogenes’ concept of human being as articulated in cynic philosophy. Its focus is on the question: Who is the person Diogenes is looking for with a lantern in his hand in the full daylight? And it offers an answer: A fully individual human being, a subject protruding from the crowd, a person without property, luxury, passions, despising social conventions. The care of the self in the sense of self-creation is the point developed throughout the article.