Declare your biases
This month there has been a lot of discussion on biases in Machine Learning models in AI world spurred by this New York Times article on bias in AI systems. Every time the topic of machine learning…
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The Cynic Philosophers from Diogenes to Julian
A laundry list of some of the quotes, ideas and stories taken from this book.
XVI, XVII: Freedom of speech (Parrhêsia). The license to speak freely; brazenly in the face of authority. Parrhêsia being a virtue, as means to attaining the Cynic telos, which translates to happiness.
XX, XXI: Tuphos, meaning 'smoke' or 'vapor’. The Cynics denounced a modern society that had “gained the world but lost its soul”. The smoke and vapor are in reference to a society focused on mere appearances. Smoke lacking in shape and structure.
XXIV: Al Fresco meaning “In the air”. Diogenes of Sinope would get into philosophical conversations with anyone he would come across.
XXVII: “À épater le bourgeois”, the position of Cynic musings was one that was meant to “shock the bourgeois” or to do things that the upper-class would find revolting. For instance, Diogenes often masturbated in public or accosted individuals for their desire for wealth.
Page 7: Klinikos, The Cynic by Lucian, “the rich and their troubles sleeping in ivory beds.”
Page 20: Excerpt 38: The appreciation of masturbation as well as how potential partners will honor this appreciation by never being sought after.
Page 22–27: The battle between Ajax and Odysseus.
Page 29: “Know yourself” and “deface the currency”. The latter meaning scorn common opinion and value truth.
Page 43: Themistius: On Virtue. The meaning of the epithet 'dog' given to Diogenes. He was known as ‘The Dog’ not only because he routinely slept outside, but because just how canines use their sight and familiarity to figure out friend from foe — the philosopher uses a faculty far superior than sight: reason. Using this reason, the Dog brings friends closer and keeps enemies away.
Page 45: 44: “But he claimed to oppose fate with courage, convention with nature, and emotion with reason”.
Page 68: 93: Letter 5 from Hercher: Philosophy persuades us. It helps show us why an action is wrong, but law, in this instance, just forbids the action altogether. The former focuses on understanding, the latter obedience. This is why philosophy is superior.
Page 77, 78: [107]: Bion and his Gold, Silver and Bronze students
Page 81,82,83: Onesecritus and his delegation investigate the Philosophy of the Indian Gymnosophists. A form of suicide is orchestrated by self-immolation (83).
Page 85,86: Seneca on Demetrius. The acquisition of a philosophy and the practice of it every day until it becomes second nature.
Page 88: Seneca, [4]: The wrestler, knowing just enough to guarantee victory.
Page 89: Seneca, 117 [8,9]: Keep your needs low, and you will always be satisfied. Do not focus too much on appearance — so that when you give discourse, make sure to do it from simple clothing as to not raise doubts about what you say.
Page 90: Seneca, 119: A life of ups and downs, builds character and calls to action. As opposed to the life of inertia, which is hardly a life at all but instead a state of comatose.
Page 90: Seneca, 121: Demetrius: “Nothing seems to be more unfortunate than a man who has never had to face misfortune.” This is because they have yet to test themselves.
Page 96: [20]: The solution to Pan’s insatiable desire for Echo: self-gratification.
Page 102–103: [56–62]: The life of a tyrant compared to the life of Diogenes. The former always under suspicion of potential mistreatment, the latter going anywhere he pleases and always being welcomed — for the earth is his home.
Page 108: [33] The liver of Prometheus would swell at compliment but wither under the slightest criticism.
Page 109: [36] After giving a mesmerizing speech, Diogenes (inspired by Heracles' lack of pretension) proceeded to squat down and perform an unseemly act.
Page 113: 126, On Self-Sufficiency, Bion on dealing with life’s conditions: It’s like trying to capture a wild animal: if you grab a snake by the middle you are going to get bitten. But take hold of it by the neck and it cannot hurt you.
Page 114: [II]: Teles: “Learn to scorn pleasure, to respect hard work, ignore reputation, good or bad, and not to fear death, and you will be able to do anything you want, and gladly too.”
Page 114: Diogenes: “Live one way and it costs dearly, live simply and it is affordable.”
Page 124: When Crates was asked about what he stood to gain from becoming a philosopher.
Page 126: [44], Crates on having the satchel. The bare minimum of fruit, vegetable and water. No space for flattery or subservience.
Page 127: [45H], As Theognis says, more people have been ruined by having too much than too little.
Page 127: [46H], poverty (in relation to philosophy) makes people strong and tough. Richness has an enfeebling effect.
Page 127: A poor man finds a purpose and vocation in philosophy.
Page 129: Teles: “In sum, I cannot see how anyone can be said to live a happy life if we use its quota of pleasure as the standard.”
Page 130: Resilience in circumstances good or bad.
Page 132: A Spartan funerary inscription: Do not account life or death good, But to live or die well — this is what is good.
Page 132: Stilpo [on the death of others]: …it is irrational to neglect the living for the dead. An orchard farmer does not chop down the others when a single tree withers and dies. Instead he takes that much better care of them, to try and compensate for the one he has lost.
Page 133: When he thinks “a friend is gone”, he should reflect by way of compensation, “Yes because I was lucky enough to have one.”
Page 139: [14] The witty humor of Demonax. Again shown in [15].
Page 57: Diogenes: “For the person pressing on towards happiness must even be prepared to go through fire and sword.”
Page 129: [131] On Circumstance: “You have been shipwrecked, play the shipwreck well.”
Page 132: The Spartan funerary inscription: “Do not account life or death good, but to live or die well — this is what is good.”
Page 142: [35], [36], [38]
Page 164: Epictetus: “And exile? Where can they send me? Nowhere outside the world, since, wherever I end up, the sun will be there, as will the moon and stars.” [22]
Page 164: Epictetus: [25] The Cynic duty of protecting truth against lies and false rumors.
Page 168: [61]
Page 168: If a Cynic were to become sick would he be just in asking for assistance? Epictetus thinks not because the Cynic would have to find someone just like him. An example of this being Diogenes worthy of Antisthenes and Crates of Diogenes.
Page 170: [74] to [81]
Page 171: Epictetus: [88] “What I testify to, my body testifies to as well.”
Page 45: [44] Opposing fate with courage, convention with nature and emotion with reason.
Page 187: Julian: if you are controlled by desires of belly or nether regions then you have yet to taste freedom’s nectar.
Page 189: To my friends, make me useful rather than pleasant.
Page 190: The Cynic apprentice must consider ruthless self-scrutiny and self-examination. They must ask themselves if they enjoy expensive meals, if they cannot live without a bed, or a weakness for praise.
Page 191: Acting out natural acts, such as excretion, in private while performing the most unnatural acts, such as murder and theft, in the heart of cities.
Page 193: Odysseus: Be strong, my heart, you’ve endured trials worse than this.
Page 194: Deface the currency, scorning conventional usage and letting reason dictate the proper thing to do.
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