Social Critics

"Victory [over homophobia] may require five or maybe 20 years. Yet I have no doubt that "don't ask, don't tell" and same-sex adoption bans will be as unspeakable and inexplicable to my grandchildren as counting a slave as three-fifths of a human being."

"I am grateful that I have rights in the proverbial public square--but, as a practical matter, my most cherished rights are those that I possess in my bedroom and hospital room and death chamber."

"I would prefer to believe that a market in fetal organs would empower women to use their reproductive capabilities to their own economic advantage."

"Most people are far more concerned that they can control their own bodies than they are about petitioning Congress."

"Nothing sells tombstones like a Girl Scout in uniform."

"Depression and hopelessness are not the only reasons terminally ill patients wish to end their lives. Many individuals see nothing undignified about choosing to end their lives at the time and manner of their choosing — and many view such a choice as the meaningful culmination of a good life."

"I have vicarious morning sickness. Other people's babies make me nauseous."

"The cold, cruel reality is that with one current justice now approaching ninety, and four others over seventy, the day will inevitably arrive when a sitting justice lies in an intensive care unit, both unable to resign and unable to resume his or her duties."

"Much as constitutional guarantees of press freedom do little good for prospective publishers if they do not have access to paper or ink, the right to aid in dying is strikingly useless if nobody is willing to help."

"There is a fundamental difference, however, between asking to be permitted to keep a vegetative relative on costly machinery, and asking the taxpayers or society as a whole to pay for such machinery."

"Pride in one’s work carries with it a determination to accept the demands imposed by that work: in the case of philosophy to follow the argument where it leads, in the case of history to discover what actually happened, in the case of literature to explore to its depths a particular theme. In consequence, this sort of pride demands freedom: it has to be laid low in any authoritarian State. The historian, in such a system, has to conform to official interpretations of the past, the philosopher to dogmas, the writer to stereotypes of human action, the craftsman to “production-schedules.” More subtly, attempts are made to lay pride low in a consumer’s society: the film-director, the novelist, the craftsman are called upon to produce “what will sell” at whatever cost to their pride in workmanship."

"The Spanish Inquisition sought to avoid direct responsibility for the burning of heretics by handing them over to the secular arm; to burn them itself, it piously explained, would be wholly inconsistent with its Christian principles. Few of us would allow the Inquisition thus easily to wipe its hands clean of bloodshed; it knew quite well what would happen. Equally, where the technological application of scientific discoveries is clear and obvious — as when a scientist works on nerve gases — he cannot properly claim that such applications are "none of his business," merely on the ground that it is the military forces, not scientists, who use the gases to disable or kill. This is even more obvious when the scientist deliberately offers help to governments, in exchange for funds. If a scientist, or a philosopher, accepts funds from some such body as an office of naval research, then he is cheating if he knows his work will be useless to them and must take some responsibility for the outcome if he knows that it will be useful. He is subject, properly subject, to praise or blame in relation to any innovations which flow from his work."

"In the interests of the ideal of maximum output, [our society] judges men by their fitness for jobs, not jobs by their fitness for men."

"The innovator, however, must in the first place be discontented, he must doubt the value of what he is doing or question the accepted ways of doing it. And secondly, he must be prepared to take fresh paths, to venture into fields where he is by no means expert. This is true, at least, of major forms of innovation; they make it possible for other men to be expert, but are not themselves forms of expertise. Freud was not an expert psycho-analyst; before Freud wrote there was no such thing; he created the standards by which psycho-analysts are judged expert. Neither was Marx an expert in interpreting history in economic terms nor Darwin an expert in evolutionary biology. If a man is trained, purely and simply, to be expert and contented in a particular task he will not innovate; Freud would have remained an anatomist, Marx a philosopher, Darwin a field-naturalist."

"That is why classical Utopias, and the modern dystopias which ironically incorporate their ideals, are static. … The technically expert citizen is expert only in his allotted task; for him to think about the value of that task is for him to pass completely beyond the limits of what is permissible."

"If “humility” means nothing more than the capacity to learn from criticism, then it has an undoubted value; but if “humility” means a willingness to submit to authority—to abandon or to modify what one is doing merely because it does not accord with the teachings of the Bible or the thoughts of Chairman Mao—then it is death to the spirit: the proper name for it, indeed, is “servility.”"

"Diogenes ... refuses to be taken in by complacent popular belief that we already know human goodness from our daily experience, or by confident professorial claims that we can capture the mystery of our humanity in definitions. But mocking or not, and perhaps speaking better than he knew, Diogenes gave elegantly simple expression to the humanist quest for self-knowledge: I seek the human being—my human being, your human being, our humanity. In fact, the embellished version of Diogenes' question comes to the same thing: To seek an honest man is, at once, to seek a human being worthy of the name, an honest-to-goodness exemplar of the idea of humanity, a truthful and truth-speaking embodiment of the animal having the power of articulate speech."

"Diogenes, in his mud-covered sandals, tramps over the carpets of Aristippus. The cynic pullulated at every corner, and in the highest places. This cynic did nothing but saboter the civilisation of the time. He was the nihilist of Hellenism. He created nothing, he made nothing. His role was to undo — or rather to attempt to undo, for he did not succeed in his purpose. The cynic, a parasite of civilisation, lives by denying it, for the very reason that he is convinced that it will not fail. What would become of the cynic among a savage people where everyone, naturally and quite seriously, fulfils what the cynic farcically considers to be his personal role?"

"A Socrates gone mad."

"Diogenes received an invitation to dine with one whose house was splendidly furnished, in the highest order and taste, and nothing therein wanting. Diogenes, hawking, and as if about to spit, looked in all directions, and finding nothing adapted thereto, spat right in the face of the master. He, indignant, asked why he did so? "Because," Diogenes, "I saw nothing so dirty and filthy in all your house. For the walls were covered with pictures, the floors of the most precious tessellated character — and ranged with the various images of gods, and other ornamental figures.""

"No labor, according to Diogenes, is good but that which aims at producing courage and strength of soul rather than of body."

"Diogenes compared them to fig-trees growing over precipices; for their fruit was devoured by daws and crows, not by men."

"Diogenes the Cynic, it is related, was mighty of all people in regard to everything from self-control to endurance. He indulged in sexual lusts, not associating it with pleasure, an attractive good thing to some, but because of the harm that the retention of semen would cause if he avoided the habit of releasing it. When a prostitute who promised to visit him was delayed for some time, he rubbed his genitals with his hand, ejecting semen. After the whore arrived, he sent her away, saying: "my hand celebrated the wedding-hymn first." But it is clearly correct that, likewise, the disciplined man does not on account of pleasure indulge in lusts, but in order to relieve the hindrance acting as if this was not associated with pleasure."

"Yesterday the wisest man holding a lit lantern in daylight was searching around town saying I am tired of all these beasts and brutes. I seek a true humanWe have all looked for one but no one could be found they saidYes he replied but my search is for the one who cannot be found."

"When [Diogenes of Sinope] was sold as a slave, he endured it most nobly. For on a voyage to Aegina he was captured by pirates under the command of Scirpalus, conveyed to Crete and exposed for sale. When the auctioneer asked in what he was proficient, he replied, "In ruling men." Thereupon he pointed to a certain Corinthian with a fine purple border to his robe, the man named Xeniades above-mentioned, and said, “Sell me to this man; he needs a master.”"

"When some people urged that it is impossible for man to live like the animals owing to the tenderness of his flesh and because he is naked and unprotected, [Diogenes] would say in reply that men are so very tender because of their mode of life. ... Man’s ingenuity and his discovering and contriving so many helps to life had not been altogether advantageous to later generations, since men do not employ their cleverness to promote courage or justice, but to procure pleasure."

"As for Diogenes, Basil never ceased admiring him, the philosopher who was so set upon being content with nothing but the gifts of nature that he even threw away his drinking-cup, after he had learned from a boy how to bend over and drink from the hollow of his hands."

"When [Diogenes] observed how other men were harassed throughout their whole lives, ever plotting against one another, ever encompassed by a thousand ills and never able to enjoy a moment’s rest, nay, not even during the great festivals nor when they proclaimed a truce; and when he beheld that they did or suffered all this simply in order to keep themselves alive, and that their greatest fear was lest their so-called necessities should fail them, and how, furthermore, they planned and strove to leave great riches to their children, he marvelled that he too did not do the like, but was the only independent man in the world."

"If I were not Alexander, I should wish to be Diogenes."

"Even bronze is aged by time, but not all the ages, Diogenes, shall destroy thy fame, since you alone did show to mortals the rule of self-sufficiency and the easiest path of life."

"All articles of great expense, of vexatious and operose provision, [Diogenes] disallowed, and demonstrated their pernicious effects upon the user; yet forbade none of those bodily conveniences, which may be procured without difficulty and molestation, whether to alleviate cold or hunger or other craving appetites, but manifested by his own practice a preference to healthy situations before sickly, and to such as were more tolerable than others through all the vicissitudes of seasons. Nor was he less attentive to a plentiful supply of wholesome food, and a moderate portion of apparel: but kept himself aloof from public business, from lawsuits, from animosities, from wars and political conspiracies. The life of the Gods was the principal model of his practice: for Homer characterizes them as living at their ease with reference to the laborious and troublesome condition of mankind."

"O man competing with the dog, you know not God, and so have turned to the imitation of an irrational animal."

"[Diogenes] was surprised by the fact that had he claimed to be a physician for the teeth, everybody would flock to him who needed to have a tooth pulled; yes, and by heavens, had he professed to treat the eyes, all who were suffering from sore eyes would present themselves, and similarly, if he had claimed to know of a medicine for diseases of the spleen or for gout or for running of the nose; but when he declared that all who should follow his treatment would be relieved of folly, wickedness, and intemperance, not a man would listen to him or seek to be cured by him, ... as though it were worse for a man to suffer from an enlarged spleen or a decayed tooth than from a soul that is foolish, ignorant, cowardly, rash, pleasure-loving, illiberal, irascible, unkind, and wicked, in fact utterly corrupt."

"The noblest people are those despising wealth, learning, pleasure and life; esteeming above them poverty, ignorance, hardship and death."

"Boasting, like gilded armour, is very different inside from outside."

"Virtue cannot dwell with wealth either in a city or in a house."

"When people laughed at him because he walked backward beneath the portico, he said to them: "Aren't you ashamed, you who walk backward along the whole path of existence, and blame me for walking backward along the path of the promenade?""

"οἱ μὲν ἄλλοι κύνες τοὺς ἐχθροὺς δάκνουσιν, ἐγὼ δὲ τοὺς φίλους, ἵνα σώσω."

"Self-taught poverty is a help toward philosophy, for the things which philosophy attempts to teach by reasoning, poverty forces us to practice."

"He was going into a theatre, meeting face to face those who were coming out, and being asked why, "This," he said, "is what I practise doing all my life.""

"Asked where he came from, he said, "I am a citizen of the world.""

"When the slave auctioneer asked in what he was proficient, he replied, "In ruling people.""

"It is not that I am mad, it is only that my head is different from yours."

"He was breakfasting in the marketplace, and the bystanders gathered round him with cries of "dog." "It is you who are dogs," cried he, "when you stand round and watch me at my breakfast.""

"Poverty is a virtue which one can teach oneself."

"When some one reminded him that the people of Sinope had sentenced him to exile, he said, "And I sentenced them to stay at home.""

"When scolded for masturbating in public, he said "I wish it were as easy to banish hunger by rubbing my belly.""

"He once begged alms of a statue, and, when asked why he did so, replied, "To get practice in being refused.""

"Perdiccas threatened to put him to death unless he came to him, "That's nothing wonderful," Diogenes said, "for a beetle or a tarantula would do the same.""

"Once he saw the officials of a temple leading away some one who had stolen a bowl belonging to the treasurers, and said, "The great thieves are leading away the little thief.""