Documente Academic
Documente Profesional
Documente Cultură
Eduardo Ruiz Daniels.
index
Index 2
Introduction 3
1
The Act 6
The Thought 14
The Lesson 19
Bibliography
25
Introduction
In this paper we are going to analyze the philosophical point of view of the Greek
cynical school centering our self in the next main points:
The first part we will be touching in this text, is the way of life that members of
the cynical school had, the reason for this maybe found in the importance that
cynicisms gives to the synchronization in between act and thought.
We will center our self in the figure of Diogenes of Syncope, being so that this
character is the most emblematic and controversial member of the cynical way.
But not only this, our main reason for taking Diogenes as our main example and
what is really transcendental in Diogenes and important for the point we are
trying to make here is that he suffered a conversion through Antisthenes, he in
2
some sense decided to say no to a Greek society and chose the path of cynicism,
in other words a negation of the established society.
At the same time it is impossible to understand cynicism with out looking and
analyzing the way these people created chaos and disorder in the society they
lived in, not only through their thought but also through their way of dressing,
speaking, acting... in other words through a way of life.
The second point we will in counter is of course their philosophy, not only
centering our self in the statements and argument but also on what this way of
thinking can offer to the individual, in other words what a the subjective
implication towards the individual of cynicism, analyzing it causes and
consequences, through its main characters like Diogenes, Antisthenes... and at
the same time trying to unravel the rational process that these people whet
through.
In simply words, and just to show a little the intention of the text, what these
people did in their time is a process that has repeated it self numerously through
out history, this is the negation of the established society, this being in my
opinion the maximum expression of the so called human intellect, because in this
process we are able to see how the subject chooses to separate him self from the
group and at the same time showing one of the more advance level of what can be
called the process of taking awareness of the individuality as a separated entity
first from the physical world and them for the social one.
At the same time we will try and find proof of this negation with various example
and maybe using some philosophical models as can be Hegel’s triad.
The final point we will be touching is how this way of thinking has influenced in
modern European cultural movement, how for example we can see reflected some
points of the school in the figure of Nietzsche and even though it might sound
ironical the love that Nietzsche shared with this movement, maybe because they
both shared the same hate for the ides of Plato and Socrates.
We will also analyze the so called process of negation that we mention early,
centering our self on cultural moments of the 20th century, the points in common
3
that these had with cynicism, taking as representative one the hippie movement
in the sixties and seventies, to move later to the more aggressive expression of the
punk movement of the late seventies and eighties, looking as we did with
cynicism for what these cultural moment could give subjectively speaking to the
individual, how they broke with established society and most important, and this
is one of the main reason for point two the way of life and esthetic’s of these so
called groups.
Finally and to and a small critic, we will observe the process of disintegration of
these cultural groups. Looking for what this implies philosophically speaking.
The act
As we pointed out in the introduction we will now speak of the life and more
important the life style of the members of the cynical school. Centering our self in
the figure of Diogenes.
4
As his full name indicates, Diogenes was born in Syncope around 412 B.C. And
died in Corintio 323 B.C. Rise in a more our less wealthy family, where his father
exerted as a banker, which if we have in mind the letter turn of Diogenes to a life
of ascetics is pretty interesting. Although the historians have their doubts on
Diogenes life, what is also clear is that Diogenes at some point of his life left to
Athens, the reason are a bit unclear, but what we know for sure is that his father
was cough counterfeiting money, some say like in the case of Euclid that it was
Diogenes him self how did and there before was exiled, other also talk of the
involvement of the oracle of Delphos, as when Dingoes asked her for advice she
responded with “deface the money”. And some finally just affirm that Diogenes
left because of fear.
The realty is unimportant to us although for does looking for consistence latter
archaeological research has found numerous peaces of fake money in the area of
Syncope. What really concerns us is the implication that this carried whit in it. At
this point Diogenes became a man with out a home land a regent, turn apart for
his home, and not precisely concerning his own choice. In some sense we can say
that the seed of hate had been laid and designated to flower away for Syncope.
As we mention early the oracle of Delphos, give this words to Diogenes “deface the
money” it is not clear if this was before or after the coin indecent, but some
historian agree that Diogenes ask for advice after this and interpreted the words
of Oracle as a metaphor not for counterfeiting money but as a metaphor for
deconstructing the political and ethical values established in Greek society. Being
how it was it still seams ironical to see Diogenes of Syncope asking an Oracle for
advice. But this took him to Athens, where Diogenes would be seduced buy the
ascetic point of view of who letter on would become his master Antisthenes a
disciple of Socrates.
Although in the beginning rejected buy Antisthenes, Diogenes would insist until
the point where Antisthenes annoyed buy the persistence of his future disciple
raised his crook, preparing him self to strike Diogenes in the middle of the head,
but just in that instant Diogenes replied: “Hit me, because you will not find a log
so hard that can pull me away of you, as long as I can learn something from you”.
And from that moment on Antisthenes would become the master of Diogenes.
5
At this point we may think that this anecdotal folklore is unimportant for us, but
when it is analyzed a little more profoundly the philosophical implications are
immense. As far as we know Antisthenes had a very big ascetic back round, and
what Diogenes is doing here, buy placing his head ready for punishment is
sacrificing his on fiscal integrity for a better philosophical understanding, his is
incarnating, in a very peculiar way, the ascetic way of life (although later he would
regent some aspects of the ascetic view).
In that moment Diogenes had become a symbol of knowledge in exchange for
sacrifice. And there, where Antisthenes had his crook ready to strike, he realized
how wordy and determent was Diogenes to accept the cynical perspective. He had
proved to Antisthenes that he was willing to become a martyr of knowledge.
The other anecdote, that classically is a reference point in Diogenes conversion
and philosophical turn, is that one of the mouse.
The legend says that one cold night, Diogenes not being able to sleep and wile
eating a biscuit, he hard in the distance how a banquet was being celebrated. At
this point he ask him self if, and at this point the “if” is the transcendental
element here, he should have a walk around to see if he could find some thing
that he could eat, in that precise moment something cough his attention, he saw
a small little mice eating the crumbs from his biscuit. To what Diogenes tough to
him self: “Here is a small mouse having a banquet form my left over’s, while a lay
here commiserating about if I should or should not go over there and eat
something”. The legend says that in that moment he converted to cynicism.
Although I have my personal doubt, that a philosophical position is gain in such a
metaphorical and hasty way. What this anecdote is trying to explain to as is how
Diogenes trough a moment o lucidity has realized the stupidity of his self
established human principals, hi noticed how this principals product of his time
and circumstances are preventing him from the act of free will, his is suffering a
self suppression which is leading him away from pleasure it self or like in this
case from the disembowelment of simple survival.
Noticing this the only way to proceed is rejecting these principals, in others words
a negation. Hi has to brake away from his historical and sociological moment, hi
and as he’s conclusion should take the roll of the mice, how lives in the present,
6
free from every ideal, morality or perspective that straggles ones actions.
And it is here where there where the knowledgeable subject reaches one of the
highest point of individuality, that is when his principals are not and is some way
cannot be shared with does of ones culture.
As we can see these two breaking points in the life of Diogenes are a gradual
process of what we can call the cynical conversion, that not only had its
philosophical expression but also an esthetic expression, where we become aware
of it trough the way the cynical presented him self towards the Greek society.
The first distinction we see and maybe the most important is the way of dressing
the cynical adopted. The chosen item was the pallium (not to be confused with the
one designate for Papal use), a simple piece of cloth that was wrapped around the
waist and placed over the shoulder, where its most destructive characteristic is it
simplicity. An object of which some cynical´s like in the case of Antisthenes would
claim as their only possession. And while the Pythagoreans dressed in white with
an over excess of hygiene, the cynical´s opted for an item that one that was
commonly related with the lower extract of Greek society.
Although this being the case, the pallium had two great functions, on one side it
was the basic instrument of cynical survival and on the other side it was an
attack towards the Greek life style, on a segregated society and on the importance
given to esthetic's, it was a symbol again of resignation and at the same time a
call out for equality. Not only that, as M.Onfray pointed out in his analysis of
cynicism, “To regent fashion not only implied not sacrifice one self to the
uniformity of the moment and to the practices of the mass and there before
preserves and affirms singularity, but also the cynical behavior makes
commercial logic useless and limits the circulation of wealth”.
As we can see trough these words the concept of individuality is taken one step
higher, and in this particular case not only that, the individual here is voluntary
contributing to express him self publicly like a minority, he has step away, to in
some sense have a glimpse from the outside.
The other esthetical attributes related with the cynical school where a beard,
showing the cynical connection of them with beast, because as we know and we
will mention latter in the text Diogenes great feeling of empathy with the figure of
7
the dog, a figure for him of shamelessness. The beard always accompanied with
long hair, with the surprising exception of Diogenes. Walking the cynical always
barefooted, indifferent these to the time of year.
Another element communally used buy the cynical school, as we quoted earlier
when speaking of Diogenes in counter with Antisthenes, was the crook. The
purpose of this being, apart of curse the aid in the art of walking, was to satirize
the scepter, use in the ancient Greece as a distinction of power and carried
usually buy generals, judges... And at the same time it was the symbols of a will
of loneliness, of wondering, carried always buy Hercules, the favorite character in
the cynical philosophy, finding reason for this, in the cynical belief that Hercules
is the antithesis of Prometheus, considered the protector of the human
civilization and ironically present in an altar at Plato's academy.
Catching up with Diogenes life where we left it, the legend, which seams to
originate in Menippas of Gadara, tells us that during Diogenes travels, in
particular in a trip hi made to Egenia, he was kidnap buy some pirates and taken
to the island of Crete, where the intention was to sell him as a slave. But when
Xeniades of Corintio when up to Diogenes and asked him what he could do,
Diogenes replied he was god at governing men and that he looked like the kid of
man that needed a master. For what ever reason Xeniades bought him, took him
to Corintio, made him tutor of his two suns and made him a “freeman” again.
In Corintio Diogenes was also given the opportunity, during the Isthmian games,
to expose his acknowledgments to a numerous crowed. It is also belied that it is
here where he met Alexander the great, how grated Diogenes the benefit of going
down in history, as the only person to publicly humiliate him, and stay alive after
it. With the famous anecdote, where hi asked him to move away form the sun.
It is also interesting to see how his audience in this period of time equidistanted
from dose concerning his beginning, where he frequented the Cynosarge, founded
buy Antisthenes how created a symbol out of if. Again a symbol of rejection
towards his society and its principals. A place picked buy Antisthenes, with the
intention of obviating the idiotcracy practiced buy other philosophers of the time,
like in the case of Plato with the academy, Aristotle with the lyceum or Epicurus
8
with his garden.
The Cynosarge was situated in the outskirt of the city, near to the cemetery, again
related with does how birth had not grated the benefits of the Greek citizenship.
In other more simple words what is identified today with our modern day ghettos.
And all this,as mentioned, as a way of ridiculing the position of Plato, Aristotle
and others of the time.
Concerning Diogenes death we have various version, the more romantics would
affirm he died buy voluntary strangling him self to death; the more poetical buy
being bitten buy a dog while fighting over food and finally the realist would affirm
he perish because of an intoxication after eating a raw octopus. But as John Ford
said when you have to choose in between the truth and the legend, always print
the legend.
Being how it was what is undeniable is that Diogenes, like some of the greatest of
history, died because of his ideas, and the importance he placed in the coherence
in between the idea and the act, a quality that still today many scholars of the
philosophical doctrine should envy.
All these concepts and ideas may seam shallow and in some sense naive, but to
understand the cynical school it is necessary that we understand the importance
they gave to the fiscal incarnating of the idea, knowing at the same time that
Antisthenes departure from a nominalist point of view, where universal
statements do not exist and there before any definition or conceptualization of
this style is rejected. Projecting, the cynical school, this belief in the way of acting,
and being in some cases the only method of proving a point. Take the case for
example of Plato, Diogenes and the rooster. Where Plato in his ambition for
definition and conceptualization, defined the human as a biped with no feathers.
To at which Diogenes respond buy throwing a plucked rooster and announcing,
there is your human Plato. A clear example of a nominalist use of language.
With all this we can illustrate how the cynical saw the problem in the use of
universal, the limits of language and the solution they gave.
9
Said this we will know pass on to describe the main “principals” of the cynical
philosophy.
The thought
As we introduced, when describing the life of Diogenes, the cynical philosophy
was a philosophy of rejection. There before the cynical perspective whet against
the common methodology of that of the Greek philosophy, especially the part
concerning Platonism.
At the same time we do have to understand that Antisthenes, founder of the
cynical movement, was one of the great historical recognized nominalist a long
10
side Georgia of Leontini. This is reflected trough the cynical philosophy as we can
see in their resignation to the concept of universality. And when we consider
Platonism in this matter, how affirmed that the existence of these universals was
found in the world of ideas, the cynical will also regent with great strength the
idea of the existence of any abstract entity. Deriving this in a philosophical
position where only particulars exist. At the same time the cynical would run
away from the cosmological and mathematical method that became obsessive
after Plato and can be defined as a superstructuralization of knowledge that
becomes in it more radical version irrational.
This point of view will also enter in conflict with the conception of a language,
which can describe, rationalize and structure everything. Being so that this for
the cynical school is, epistemologically, speaking is impossible. Now that if we
regent the existence of universals, what is the point of a language that tries to
over explain and administrate this entity in the first place.
But this negation does not only have an epistemological back round, it is also
founded in the cynical hate towards orators and rhetoric’s, how in their opinion
have created an instrumentation reason, where the intention of this orators is not
a knowledge of quality, where the most purist can describe it as a lost in the of
essence knowledge, or how Marcuse mentioned in his book the onedimensional
man, a masked rationality.
Nietzsche will also make reference to this problem in his book “the twilight of the
idols” where he accuses Socrates of being the father of demagogy.
Aware of the limits of language, lead the cynics to another philosophical problem:
what is the next step that should be taken? The two possible ways of proceeding
are the following, on one side we can adopt Wittgenstein posture of the
“Tractatus”, which classified propositions in two big groups: those that we can
empirically test, these being the ones with sense and concerning all scientific
statements, and proposition with no sense, which refer to dose that ca not be
empirically tested. Wittgenstein would include all metaphysical statements in the
second group and would affirm that all philosophical problems are a problem of
11
language. The other solution that the cynical found is to derive to a more poetical
use of language, always covered buy a nominalism of similarity. A characteristic
that would impregnating the hole early cynical method, a method flooded buy a
poetical, esthetical and artistic ambition in a reconstruction of realty in a more
jesting and flexibly way that those based on a more mathematical or reasonable
methodology.
This unique methodology, that the cynics used, is reflected on one side on the
way of life and the augmentative method used buy the cynical school. For
example, in the way that Diogenes would precede with his argumentations. In the
beginning using arguments of the type ad hominem (defined like a situational
argument where there is an attempt to link an argument with the beliefs or
argument of the interlocutor), letter opting for logic or rhetoric, always in a
ironical way; and in the case of a failure of both previous steps he will priced with
the insult or a poetical demonstration.
Looking for an example of this we can refer to the case when Diogenes assisted to
a conference held by Zenon of Elea how rejecting the property of movement, to
which Diogenes responded buy standing up and walking.
On the other side we can see this new methodology reflected on the importance
that the cynics gave to the animal symbolism, as a way on explaining and
transmitting their knowledge and ethical principals.
In other to understand the cynical symbolism, we have to understand the three
concept Greek concepts which undermark their symbolism, their ethic and the
conception of understanding.
The first of this concept was what they called “Aneideia”; this Greek word made
reference to goddess of cruelty, but what in really meant for the cynical was a
predisposition for provocation and distortion, an ambition to create conflict in the
solid principals and beliefs of the individual.
The second concept we come upon, is that on of the “Adiaphoria”; which
describes a state of impenetrability and stability, in which the subject is capable
of looking over and judging from the exterior.
And finally we have the “Parresia”, which epistemologically speaking meant to “to
12
say everything”, it is a relationship with the truth, not only implying the will for
free expression but also referring to a necessity towards certainty.
The animal that for them incarnated this 3 characteristics is the dog, where in
the Greek mythology we can see as Cervero, the 3 headed hound, Hades domestic
companion and in an analogy about the limits of language and especially the
limits of knowledge, hi is also the guardian of the underworld, how consumes
every human who’s ambitions for answer would take him near to the world of the
dead.
On the other side the word cynicism derives for the Greek “Kyan” which meet dog,
a term commonly used as an insult which designated a person that violated o
broke the social contract or rules for his own happiness.
The dog for the Greeks was also the animal impudent and umself
shamelessness. An aptitude which runs trough the hole cynical school and which
had its expression in the way of eating, to point where Diogenes refused to eat
cooked food (This also can be interpreted a sign of protest against the figure of
Prometheus),In the way of sleeping and in the ambit of sexual satisfaction.
Although in this last matter Diogenes resorted always to the figure of the fish,
which in a state of sexual harassment would rub him self against a rock to satisfy
his sexual appetite.
The analogy with fish is not only useful for understanding the cynical point of
view on sexual activity, but also helps us understand their conception of
happiness.
As we know the cynical school has its base on the ascetic way of life and although
this will letter morph to its own ideology and in some sense away from the ascetic
perspective it did take some points in common. That is way the cynical formula to
happiness can be described as a state of “un waitingness”, in other words a state
where we eliminate our perspectives and idealization, a state where the desire is
destroyed. But this process of elimination of desire should not be confused with
the common conception taking from Buddhism and its nirvana. The cynics would
not permit them self’s to fall in such kind of idealism. For them the only process
of elimination was to four fill or complete the will. As we can see in Diogenes how
had no problem with public sexual activity, and when criticized for it would
13
respond saying that hi wished that all his problem would be so easy to resolve.
The ethical principal for this aptitude is the radical feeling for the achievement of
freedom; Diogenes for example could not permit that something as naive as desire
could locked his actions. His freedom, when desire occurred was suppressed buy
it, the only way of regaining that freedom is satisfying it and in this case
eliminating the suppressive element which was problematic in the first place.
But this way of thinking, that could same to us simplistic and unprofaned, has
immense connotations for its historical time. On one side as we try to understand
cynicism as a antithesis of Platonism, we can see how this new encounter of the
human conception brigs as away from the platonic way, this is because what it is
proclaiming here is that happiness, understanding, harmony can be reach trough
the individual, this is that the solution to happiness is immanent to the human it
is no longer an external element, we do not have to go out in to the world of ideas
to look for it, perfection is with in our self.
This is also the reason way the cynics had such a big hate for material values,
especially when concerning human happiness.
But not only this, as they did with the rejection of a growing use of technicalities
in the philosophical language, of what they could have described as process of
aristocratization of philosophy, cynicism had brought philosophy to the mass, to
the human. They predicted an immanent individual philosophy and way. This
meant that now, on the contrary of Platonism, trapped the conditions of
knowledge and in some sense to the access and interpretation of the world of
ideas, cynicism and its way could be reached buy anybody with no exception, it
was not necessary to be an erudite any more. And when we take a look at the
Greek society that these people where connect to, this is immense. It is a break in
the so strictly segregated Greek culture, you didn’t have to study, you didn’t have
to have wealth you only had to tray. This is again negation, what cynicism is
saying here is that everybody is equal, and everybody can reach the philosophical
status of truth which is immanent in us. And we can see this reflected in the way
the two schools approached social philosophy. While Plato had to go trough a
process of writing and rationalizing the rules for a segregated state, where the
individual is classified, Diogenes would satisfy him self buy digging for bones in a
14
grave and respond to Alexander the great that he could not distinguish his
father’s bones from those of a slave.
The lesson
This part for us is the conclusion, where we will try and recapitulate all the ideas
underlined in the text, trying to understand the impact of the cynical way of
thinking on our modern society, but first we must make clear a couple of things.
As we know cynics is a philosophy of rejection, an open attack on society, trying
to break with the established. But the real transcendental question is what does
this negation of society mean for the individual and its subjective knowledge?
When we look at this negation closer we encounter a lot of disperse implications.
The mayor one of them being that this negation, for the individual, meant to take
a step away for the group, to enter a state of voluntary isolation. Although this
voluntary isolation and negation may sometimes be confused buy a migration of
an individual towards another group. For example we could express that the only
real cynical was indeed Antisthenes, because in some abstract sense he was the
only one to genuinely express his individuality trough the formation of his very
own doctrine, to which Diogenes among other joined. This point is made very
clear to us when we look at Diogenes conversion process, It is important although
that we do understand that the human regrouping process is process that in
more modern and industrialized societies works buy bring together human of the
same knowledgeable back round, it what can be defined as a segregation of
knowledge, while in the more poor regions it is the fiscal condition how mark the
rhythm. We understand that Diogenes conversion is more participant of the first
option.
The main difference in Diogenes and Antisthenes is that while Diogenes was a
15
converted cynical, Antisthenes had reached the highest level of individuality. He
came across away of thinking that until them had never occurred and at the
same time it came in direct conflict with those previously existing. But what this
new way of thinking had is that it was, at that moment unique. What this meet is
that the ideas he came across had a deeper level of isolation and there before
made the more difficult to share and of course of a difficult nature to transmit.
So what we are seeing in Diogenes conversion, to become the disciple of
Antisthenes, is not that Diogenes has reached the level of Antisthenes ideas,
which could of curse, occurred. What we are really seeing is the relief of
Antisthenes, when his found some one who can understand his resignation. He is
no longer alone in the uniqueness of his ideas.
But even though Antisthenes comes back from that state of individuality, he has
reached a higher level, than Diogenes could reach and in some sense destroyed.
What we are seeing here is the evolution of what we call “rationality”, what Hegel
understood as the “Dialectic Triad”, which described the step followed buy any
transcendental problem.
One way to comprehend the Hegel’s triad is trough the relation ship in between
the individual and the ant the group. In a first moment the individual will
nourish it self from its society, suffering a cultural evolution which gives from to
our ideas and mental process, this is defined buy Hegel as affirmation.
The second step occurres when the individual realizes, that his interpretation of
the world is limited, he cannot reach and experience the entireness of his context
and there before neglects it, as we also do with our father. This is the process of
negation.
In between these two steps, something else comes to pass. That is, the individual
takes awareness of him self as physical entity which is separated from his context
and which at the same time can interact with it. And where we also have the
same process psychologically speaking, where hi letter realizes that hi is also a
psychological entity separated. This second one being necessary condition for the
so called negation we mention early.
So recapitulating, what we have here is a state of affirmation where the individual
accepts the established society and at the same time evolves from it and reaches
16
a status of individuality. The negation process can be reflected in the anecdote we
mentioned earlier in the text, where Diogenes encounters a mice. Where our
beliefs cannot concord with those of our historical moment.
The final step we find en Hegel triad, is when the individual suffers the
overcoming, which is when the individual as gone so far in to the negation
process, that he decides to come back. We do not have to confuse this as an
acceptation; Hegel will refer to it some times as the negation of the negation. But
in essence it is an affirmation trough a negation. And this basically what
Antisthenes does when hi accepts Diogenes as a student. It is a regrouping
process.
Summarizing, we a trying to describe rationality, not like a correspondence of
what we can designate as a out side and objective entity which we call reality and
our knowledge, but as the overcoming of a relationship in between two very
different entities: individual and society (in another context a would even there to
refer to the as individual knowledge and social knowledge). This finds it
expression in uniqnes and at the same time the evolutionary process is assured,
while a more Kantian approach gives us abstract hopes of a stone like truth.
Where the whole point of this is not the individual experience but the aid that
this gives as when we try and create knowledgeable models that can help us
understand a more extensive region of our knowledgeable universe.
We have to make clear, that what we are describing to very different process here.
On one side we a talking of how the individual reaches the statues of physical
and physiological subjectivity, which is necessary condition for the social
rejection. On the other side we are describing how the individual rejects society to
latter reinterpret it. And while the majority of people suffer the first one, most of
the population will never take part in sociable negation. Of which Antisthenes is a
clear example, although latter, trough the suppuration it did reach more a level of
regrouping that of negation.
To complete the conclusion, we are going see how this negation has occurred
trough history, because if we where looking for examples of cynical philosophy we
would just have to take a glimpse to the Stoic or Hellenistic philosophy to see the
17
way it influence it. What for us, at this point is important is the way cynics
neglected their cultural back round. Not the philosophical statements that
derived from that.
When talking about these modern examples I cannot help mention Nietzsche,
because as the cynics he also incarnates those qualities of negation, where all his
books are impregnated with the filing of “Kantian” and “Illustration” antithesis.
Where at the same time hi neglects his society for being a corrupted on account
of the transmutation of values. And not only this, but trough the use of a poetical
language, hi also rejecting the suprarationalization of philosophical language,
which for him it not more than an idealistic ambition for an idealistic answer.
The other point that has to be mention in Nietzsche is new methodology, which
also whet against that one academically established in Germany at his time.
Finally to finish the conclusion, we where going to speak about, the similarity of
the cultural movements (especially the “hippie” movement of the 60 and 70 and
the “Punk” of late 70 and 80) and the cynics. But a think than after this analysis
it is pretty clear: on one side the process of negation of these group, which in
essence is nothing more than that one of cynicism. And on the other side the
esthetical expression of these group, and there philosophical contribution to the
individual.
The other subject mentioned in the introduction is the disintegration of these
modern cultural movement, but honestly I really think, that there are to many
question to be answered about this matter and to many implication, for me only
to give a vague underline of what I think could be the answer, but for those how
curiosity pulls them a little further a will say that in mine opinion these cultural
episodes are convicted to dissolving because of a relation with the regrouping
process we mentioned.
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Bibliography
- http://www.cinicos.com/cinicos.htm
- http://www.e-torredebabel.com/
- My personal opinion and other books I have read a long the years that have
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