By Hugh Roberts
Sound asleep tough, having intercourse in public and insulting the main strong males on the planet earned the traditional Cynic or 'dog' philosophers repute and infamy in antiquity and past. This publication unearths that French Renaissance texts function a wealthy and sundry set of responses to the canines, together with in particular Diogenes of Sinope (4th century B.C.), whose existence was once a subversive functionality combining knowledge and wisecracks. Cynicism is a unique case within the renewal of curiosity in historic philosophy at the present, due to its transmission via jokes and anecdotes. The Cynics' curious mix of seduction and sedition is going far to account for either the thrill and the strain that they generate in Renaissance texts. Responses to the intense and intentionally marginal philosophical stance of the canine solid mild again at the mainstream, revealing cultural attitudes, tensions and uncertainties. principally, representations of Cynicism represent a website for the exploration of wierd and paradoxical rules in playful and funny methods. this is often actual of either significant writers, together with Erasmus, Rabelais and Montaigne, and of dozens of alternative much less recognized yet attention-grabbing figures. This publication might be of curiosity to scholars and students of highbrow and literary heritage
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Additional info for Dogs' tales : representations of ancient Cynicism in French Renaissance texts
47 The recent revival of scholarly interest in ancient Cynicism and its legacy has been matched by works of what could be called popular philosophy, which are examples of the modern reception of Cynicism. 48 Unlike the majority of their Renaissance forebears, these writers tend to try to turn Cynicism to their own theoretical ends, which, in the case of Comte-Sponville, are explicitly stated as being different from ancient Cynicism. In practice, they neglect the vital point that the Cynics eschewed abstract 45 46 47 48 See, for example, W.
He looks at the two principal and contrasting versions of the idealized or disparaged Dogs in the Renaissance. Moreover, he examines how Diogenes’ self-conscious performance is used by Valla, Luther and More – who refers to “cynicus Lutheri mos” in his Responsio ad Lutherum (1523) (p. 322), a fairly rare 42 Diogenes der Kyniker: Exempel, Erzählung, Geschichte im Miteelalter une Früer Neuzeit mit einem Essay zur Figur des Diogenes zwishchen Kynismus, Narrentum und Postmoderner Kritik (Tübingen: Max Niemeyer Verlag, 1997); Sylvain Matton, ‘Cynicism and Christianity from the Middle Ages to the Renaissance’; Joel Relihan, ‘Menippus in Antiquity and the Renaissance’; Daniel Kinney, ‘Heirs of the Dog: Cynic Selfhood in Medieval and Renaissance Culture’, The Cynics, pp.
My focused approach to representations of 39 Branham, Unruly Eloquence, p. 6. 22 Dogs’ Tales Cynicism in the Renaissance differs from most of the work already published in this field. 3. Studies of Cynicism in the Renaissance There has been a surprisingly small amount of scholarship devoted to the reception of Cynicism in the Renaissance. 40 My conclusions and approach are very different from those of Clément. I do not concur with her thesis that “le cynisme est une philosophie diffusée dans la première Renaissance française et qui, mise en œuvre par des humanistes, requiert des formes littéraires spécifiques” (pp.
Dogs' tales : representations of ancient Cynicism in French Renaissance texts by Hugh Roberts