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Updated: June 18, 2025
Such a man then will think that death also is no evil. Certainly not. From Antisthenes: It is royal to do good and to be abused. It is a base thing for the countenance to be obedient and to regulate and compose itself as the mind commands, and for the mind not to be regulated and composed by itself. It is not right to vex ourselves at things, For they care nought about it.
Think of Antisthenes and his disciples, the dog-like Cynics think of the fools shut up in the temple of Serapis! Nothing is beautiful but what is free, and he only is not free who is forever striving to check his inclinations for the most part in vain in order to live, as feeble cowards deem virtuously, justly and truthfully.
"When I wish a treat," says Antisthenes, "I do not go and buy it at great cost in the marketplace; I find my storehouse of pleasures in the soul." The life of the wise man, therefore, was a training of mind and body to despise pleasure and attain independence. In this way virtue was teachable, and could be so acquired as to become an inseparable possession.
And by not taking that lofty line of duty which a Zeno or an Antisthenes would have taken, Seneca became more or less involved in some of the most dreadful events of Nero's reign. Every one of the terrible doubts under which his reputation has suffered arose from his having permitted the principle of expedience to supercede the laws of virtue. One or two of these events we must briefly narrate.
To unlearn the evil was the answer, according to Diogenes Laertius, Antisthenes gave, when he was asked what branch of knowledge was most necessary; and we can see what he meant.
Antisthenes, though he had moved hitherto in the somewhat patrician circle of the Socratics, remembered how that his mother was a Thracian slave, and set up his school in Kynosarges among the disinherited of the earth. He made friends with the 'bad, who needed befriending. He dressed like the poorest workman.
Evidently, then, the advocates of woman's claims those who hold that "the virtues of the man and the woman are the same," with Antisthenes, or that "the talent of the man and the woman is the same," with Socrates in Xenophon's "Banquet" must be cautious lest they attempt to prove too much.
"I am none of all this; but I know how to command all these." And Antisthenes took it for an argument of little value in Ismenias that he was commended for playing excellently well upon a flute.
He farmed it two years, receiving no olive tree, sacred or otherwise, nor any olive stump. Demetrius had it the third year. In the fourth year I let it to Alcias, a freedman of Antisthenes who has been dead three years. Finally, Proteus hired it. Come here, witnesses. When that time elapsed I farmed it myself. My accuser says that it was during the archonship of Sumiades that I out down the olive.
In other cases he appeals to public documents, the importance of which he was always foremost in recognising; showing, for instance, by a document in the public archives of Rhodes how inaccurate were the accounts given of the battle of Lade by Zeno and Antisthenes. But the chief object of his literary censure is Timaeus, who had been unsparing of his strictures on others.
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