Greek philosophy during the times of oral tradition emphasized the idea of the Cynic philosopher. This Cynic was ideally supposed to be one who resolved to high reason and lacked weakness in both a physical as well as mental facet. This person would thus focus on the calling of independence, individualism, and self-sufficiency, turning their back on things like pain, emotional hindrances, and material needs. In fact, if one claiming to be a Cynic gave in to such temptations or opposed what was philosophically correct for them, the Cynic would be “shame naked in the open” (Epictetus, p146). These criteria of self-sufficiency are what deemed the Cynic a “scout”, allowing the philosopher to research and learn from his own spying or findings. Paired ironically with the themes of individualism, the Cynic is to “ask God” and be a “friend and servant to the gods” (Epictetus, p147). Thus, although it seems that the Cynic ought to be self-sufficient, he is to find counsel and seek relationship with God. The idea that a philosopher would be both friending God whom has power over all and at the same time providing for himself without help from others seems paradoxical to me, however, this is nonetheless the conclusion I received from Epictetus.

Moving forward to the Roman idea of a Cynic, Demonax portrays similar traits that were found to be important for a philosopher. He “rose above” his family’s wealth to pursue philosophy. This action was admirable due to both the lack of encouragement to become a philosopher as well as the profoundness with which he so quickly exercised the Cynic truths. Demonax has been described as “gentle, mild, and cheerful” (Lucian, p154) and according to the stories about him, was full of wit. What caught my attention most was this description that sums up Demonax’s life:  “He lived to be nearly a hundred, without illness or pain, troubling nobody and asking no favours, helping his friends and never making a single enemy,” (Lucian, p161). This summary displays the man’s independence, self-sufficiency, and grip over physical as well as emotional weaknesses. Although I honestly think it paradoxical that Demonax lived without enemies in light of his wit, it is clear that his life was peppered with traits that Epictetus finds so important.

According to the gospels, some of these traits that Epictetus and Demonax highly admire are ideas that Jesus also favored. For example, in Mark 6:2, people marvel at Jesus’ wisdom. This parallels with the Cynic philosopher’s idea of profound reason. Jesus was also a server (Mark 10:43-45) and being one who served meant that he would have to be self-sufficient enough to help others, making friends in the process. Although not in the reading, another parallel would be Jesus’ ability to control his physical being by fasting for 40 days and 40 nights (Matthew 4:2). In Greco-Roman context, only a Cynic philosopher would be able to do such a thing. Some aspects I found interestingly contrary to this profound philosophy was Jesus’ teaching on false prophets and enemies. As we saw before, Epictetus did not make enemies. Despite however impressive this may be to the cynic, to have enemies means for someone to hate you and Jesus looks at this as a blessing (Luke 6:22). This is an interesting contradiction amidst the beatitudes which are Jesus’ sayings that parallel with the cynic philosophy in terms of choosing to be poor instead of wealthy and hungry instead of satisfied (Luke 6:20-21).