BMCR 2009.08.36: Rubarth on Desmond, Cynics. Ancient Philosophies

William Desmond, Cynics. Ancient Philosophies.  Stocksfield:  Acumen,
2008.  Pp. vi, 290.  ISBN 9781844651290.  L15.99 (pb).

Reviewed by Scott Rubarth, Rollins College (srubarth <at> Rollins.edu)
Word count:  1245 words
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William Desmond's new book offers an introduction to the ideas,
practices, and influences that have been associated with the rather
diverse and disparate group of thinkers called Cynics.  This book is an
addition to the Ancient Philosophies series, a collection of
introductory studies on major thinkers and movements from Greco-Roman
antiquity which seeks to offer "a clear yet rigorous presentation of
core ideas" in a compact manner and at a reasonable price.  Desmond's
Cynics succeeds in making the key ideas accessible and intelligible to
the introductory reader; however, a more direct and focused discussion
in connection with a more critical use of sources would have made the
work even more valuable.

The ancient Cynics present special challenges for an introductory text.
Not only has nearly all the primary evidence been lost, but there are
also serious questions as to what constitutes Cynicism.  Is Cynicism a
philosophy in the same way that Epicureanism or Stoicism constitutes a
philosophy, or is it primarily a cultural stance, a social identity, or
a collection of reflective strategies for living?  Are there basic
principles necessary or sufficient to establish Cynic identity, or is
Cynic identity based on a fluid family resemblance model? In order to
avoid such sticky questions, the author wisely treats Cynicism "as a
body of loosely related ideas that, as a whole, remain fairly constant
from Diogenes to Sallustius" (6).

Desmond divides the project into four parts: an introduction, a
historical survey, topical/thematic discussions, and a concluding
chapter on legacy and reception. The introduction briefly distinguishes
the modern sense of the term cynic from Cynicism as an historical,
ethical, and social movement arising in Greco-Roman antiquity.  Desmond
points out that in contrast to the modern cynic, who is essentially
negative and pessimistic regarding human nature, the ancient Cynic is
optimistic regarding human potentiality to thrive.  Although the Cynic
may appear hostile toward the masses, beneath the negativity and
criticism lies a fundamental philanthropia.

In chapter one Desmond sets out a coherent historical-biographical
survey of the principal actors and sources in Greco-Roman Cynicism.
This chapter is one of the most useful parts of the book.  The
diachronic survey, however, moves back and forth from practicing
Cynics, literary sources, admirers, and critics. For example, when
discussing the Roman period, the main figures are introduced in the
following order:  Favonius, Demetrius, Dio Chrysostom, Epictetus,
Lucian, Demonax, Peregrinus, and Julian.  Despite the author's attempt
to distinguish practitioners, friends, literary sources, and opponents,
the distinctions are not adequately emphasized and may result in some
confusion.  The problem is amplified when the author occasionally calls
figures such as Epictetus, Dio, or Lucian "Cynics" or argues Cynic
doctrine from Stoic texts.

The following two chapters examine the two foundational principles of
Cynicism: renunciation of culture and following nature. Chapter two,
which deals with Cynic renunciation, provides the main discussion of
Cynic practices.  Here Desmond shows his fluency and the depth of his
knowledge of the tradition.  The result is a very informed and
productive discussion of Cynic aske^sis in action covering a range of
domains--clothing, adornment, diet, pleasure, domestic life, family,
property, slavery, work, play, politics, war, and exile.

The third chapter examines how Cynic naturalism provides the
philosophical underpinning for Cynic practices discussed in the
previous chapter.  Desmond attempts to explain how Cynic naturalism
differs from the various other forms of naturalism.  Unfortunately the
philosophical analysis of Cynic naturalism is disappointing: although
Desmond discusses the role of nature in Callicles, Plato, Aristotle,
Epicurus, and the Stoics, he does not sufficiently unpack the
philosophical commitments underlying the various views.  Furthermore,
the distinction between Epicurean, Stoic, and Cynic versions of the
nature argument could have been analyzed more productively.

The fourth chapter offers a long, general discussion of fate and chance
which is used to set up a discussion of Cynic self-sufficiency.  The
Cynics are shown to be unconcerned with the philosophical debates on
determinism, since their ethics prepares them to thrive irrespective of
what fortune brings. Desmond sees Petronius' account of the dinner
party of Trimalchio as a contrast to the Cynic position.  He argues
that the Satyricon is "in many ways a Cynic novel" that possesses "many
quasi-Cynic elements" (169).  Desmond supports this surprising claim by
the many references to dogs in the passage and the appearance of the
term "pera".  Trimalchio and Fortunata are presented as anti-Cynics in
contrast to Encolpius and Aschyltus who are called "two Cynic-like
wanderers" (171).  This later claim seems to be a stretch.

Chapter five examines the Cynics and politics.  This is another very
productive chapter, which shows how Cynicism relates to anarchism,
democracy, and monarchy.  Cynic cosmopolitanism is also examined;
Desmond argues against the view that the word cosmopolite^s has merely
negative connotations.  Dio Chrysostom's and Lucian's expropriation of
Cynic figures are heavily utilized, as elsewhere in the book.

The problem of identifying some minimal conditions for Cynic identity
becomes most pronounced in the final chapter.  For if we identify
Cynicism with a "family resemblance" approach almost everyone is a
Cynic.  Wisely, Desmond chooses to focus on "those whose contact with
the Cynics themselves was more direct and deliberate" (210).  He then
proceeds to examine Stoicism, Christianity, Renaissance and
Enlightenment thinkers, and a few contemporary voices.  In most cases,
he follows his pattern of choosing those features that find parallels
in Cynicism, ignoring obvious differences, and moving on.  Only with
the claim that identifies Jesus Christ as a Jewish Cynic does he
balance the points of similarity with a set of disqualifying features.
Had the author been equally critical in the case of Onescritus or Bion,
one wonders if they too might fail the test.  In any case, it is a
shame that the author limits his use of negative evidence to this one,
perhaps politically sensitive, claim.  For contemporary Cynics, Desmond
chooses Peter Sloterdijk and Luis Navia.  The recognition of Navia's
immense contribution to the field is very appropriate and a nice way to
conclude the book.

Taken as a whole, Desmond's Cynics has many valuable elements.
Desmond's knowledge of and fluency in the literature of ancient
Cynicism is unquestionable and there are few anecdotes or chreiai which
cannot be found in the text.  However, there are two features of the
work that limit its value as an introductory text.  First, the book
fails to cultivate an adequate critical attitude and humility toward
the limited source material.  Students will most likely walk away
having the sense that we have a firm foundation and knowledge of this
movement.  Of course, we have very little reliable information
regarding the actual beliefs of the early Cynics or even whether it was
a coherent movement.  What we have is lots of scattered evidence of how
Cynics appeared to their contemporaries and a hodgepodge of sayings,
jokes, and stunts attributed to various individuals whose origin is
uncertain.

The other main criticism is stylistic.  The book is packed with
extraneous material that makes the book much longer than it needs to
be.  Better editorial oversight could have done much to keep the book
focused.  A good dose of Cynic minimalism applied to the presentation
would have made the book more effective as an introductory text. John
Sellars's edition on Stoicism (also in the same series) is an exemplar
of discipline and clarity suitable for a "compact" introductory text.
Yet despite these limitations the book is a treasure trove of
information on the various ways the Cynics and the idea of Cynicism
have appeared in history and literature from antiquity to contemporary
times.