- Ifilosofi kaDiogenes namaCynic ifuna ukwaneliseka ngokuphila impilo elula, ngokuvumelana nemvelo futhi engenakho ukuthembela ezintweni ezibonakalayo nakwezenhlalo.
- Izindlela zakhe zihlanganisa i-parrhesia ne-anaideia: inkululeko enkulu yokukhuluma neyokwenza, esebenzisa umzimba kanye nehlazo ukuze aveze ubuzenzisi.
- Ababhali banamuhla abanjengoNietzsche, uSloterdijk, no-Onfray bavuselela ubuhlanya bakudala ukuze bagxeke ubuhlanya banamuhla, ngokusekelwe emcabangweni wokuthi isiphetho senza kube semthethweni izindlela.
- Lokho okubizwa ngokuthi "i-Diogenes syndrome" akuhlobene nomsebenzi wefilosofi ogxekayo, okhuthaza ubumpofu obukhethiwe kunokuqongelela kwezifo.
La ifilosofi kaDiogenes waseSinope Ngokuvamile kuncishiswa kube yinto evamile yendoda ehlakaniphile ehlala emgqonyeni futhi edelela ingcebo, kodwa ngemuva kwalowo mfanekiso ohlekisayo kukhona uhlelo oluphelele lokuphila okunamandla, ukugxekwa okunamandla kobuzenzisi bomphakathi, kanye nomzamo oqinile wokuphendula umbuzo wokuthi ungaphila kanjani kahle. AmaCynic ayeqonda ifilosofi njengento equkethwe emzimbeni nasezimpawu zomzimba, hhayi ezincwadini kuphela.
KuDiogenes kanye nokugxeka kwakudala, injabulo, ubuhle, kanye nenkululeko Bafeza lokhu ngokuphula izintambo zesivumelwano, banciphise izidingo, futhi babuyele kulokho ababekubheka njengesilinganiso sangempela sokuphila: imvelo. Kusukela kulo mbono, bayabuza ezombusazwe, izikhungo, ukuziphatha okubusayo, ingcebo, udumo, ngisho nolimi lwefilosofi uqobo.
Yini u-Antisthenes, uDiogenes, kanye namaCynic okuqala ayeyisekela?
Ukugxeka kuzalwa U-Antisthenes, umfundi oqondile kaSocratesLo mbono waqiniswa nguDiogenes waseSinope, amaCrate, noMonimus. Kubo, abantu banazo zonke izinto ezidingekayo ukuze babe bahle futhi bajabule, ngakho-ke akudingeki bathembele ekuhlonipheni, ezikhundleni, ezintweni abanazo, noma ngisho nasekuvunyelweni abanye.
Inhloso eyinhloko yi- umbuso wobushiqelaOkungukuthi, ukuzimela kwangempela ezimweni zangaphandle: ukunganciki emalini, ukuqashelwa, uthando lobunikazi, noma injabulo eyinkimbinkimbi. Lowo odinga cishe lutho kunzima ukumnqoba, yingakho umuntu ogxekayo ehlose ukukhululeka "ngisho nakuye" nasezifisweni zakhe ezingalawulwa.
Ngokuhambisana nalokhu, basebenzisa umqondo olula kakhulu: Uma ungafuni kakhulu, kulapho ukhululeka khona.Umuntu ojabula kakhulu akuyena oqoqa izimpahla nezinkathazo, kodwa yilowo onciphisa izidingo zakhe zibe yizinto ezibalulekile. Yingakho abantu abagxekayo beziqeqesha ukuba baphile ngezinto ezincane kakhulu: ingubo endala, isikhwama, induku yokuhamba, nokunye okuncane—konke abangakuthwala ngaphandle kokunamathela.
Le filosofi ihumusha ibe ubuhle obubonakalayo kakhulu: intshebe engahlelekile, izinwele ezinde noma ezigundiwe, izingubo ezigugile, kanye nokubukeka okufana nokucelaAkuyona into yokunganaki okungatheni, kodwa kuyisitatimende sezombusazwe nesokuziphatha: bayalahla ukuziphatha okuhle emphakathini, bayazonda ukunethezeka, futhi bazibeka ngamabomu ngaphandle kwemihlangano yedolobha labo.
Esinye isici esibalulekile yi- i-anaideiaUkungabi namahloni noma ukungahloniphi. Ukwenza ngaphandle kokwesaba lokho abanye abazokusho kuba yinto enhle, ngoba kuvumela umuntu ukuba aveze umphakathi ocashe ngemuva kwemikhuba emihle ngenkathi ebekezelela ubugovu, ukuthopha, kanye nokungabi nabulungisa. Yingakho abantu abagxekayo bezikhulula emphakathini, beshaya indlwabu obala, noma becasula abanamandla: bafuna ukuphula isifihla-buso sokuthobeka kokuzenzisa.
Impilo kaDiogenes waseSinope: kusukela ekudingisweni kuya emgqonyeni
UDiogenes wazalelwa e- ISinope, ogwini loLwandle OlumnyamaWazalwa cishe ngo-400 BC futhi washona eKorinte ngo-323 BC, yize achitha ingxenye enkulu yempilo yakhe e-Athene. Kusukela esemncane, wayehileleke esihlazweni esiphathelene nokwenziwa kwezinhlamvu zemali mbumbulu, lapho noyise naye ayehilelekile khona; imithombo lapha ihlanganisa iqiniso lomlando (kukhona okutholakele kwezibalo okukhomba kulezi zinhlamvu mbumbulu) nenganekwane egcwele izimpawu.
Ngokwesiko elilodwa, umphrofethi waseDelphi ngabe wamyala ukuba "phinda uhlamvu lwemali"Le nkulumo yahunyushwa ngokwefilosofi njengomsebenzi wokushintsha inani lezinto, ukuguqula izinga lokuziphatha lesikhathi salo: lokho idolobha elikubheka njengokubalulekile (ingcebo, udumo, amandla) kuba yinto encane, futhi lokho elikwenyanyayo (ubumpofu, ubuqotho, ukuzincisha imali) kuba ingcebo. Lesi senzo "sokuphinda sihlanganiswe kabusha" sasizovela emakhulwini amaningi eminyaka kamuva kuNietzsche kanye nomqondo wakhe wokuguqulwa kwenani lazo zonke izindinganiso.
Exoshwe eSinope, uDiogenes ufika e-Athens futhi uhlangana Ama-AntisthenesUyayamukela le mfundiso kodwa uyithatha ngokweqile. Ushiya konke ukunethezeka, ugqoka ingubo eyodwa, futhi unquma ukuhlala emgwaqweni ovulekile, elala ezindaweni zomphakathi; isiko elidumile libeka ikhaya lakhe emgqonyeni omkhulu noma ebhodweni, okuba uphawu lwendlela yakhe yokuphila.
Ubumpofu babo buyakhethwa futhi bulwa nobudlova: Udla izingcezu, futhi ugqoka ama-rag uma ezwa sengathi ufuna. futhi wenqaba ukwamukela imithetho eyisisekelo yobuntu. Ngale ndlela, isenzo sakhe ngasinye siba ukugxekwa okuphilayo kwendlela yokuphila evamile yezifundazwe zamadolobha aseGrisi, ezaziya ngokuya ziba yinto yokwenziwa futhi zingalingani.
Isiqephu esidumile sika-Alexander Omkhulu sichaza kahle lesi simo sengqondo. Lapho inkosi, ithakazeliswa udumo lwayo, isondela kuyo ngenkathi uDiogenes ethamela ilanga futhi ithembisa ukuyinika noma yisiphi isifiso, umgxeki uyaphendula: "Yebo, suka eceleni, ungivimba ilanga."Lesi senzo sigcizelela ukuthi ngisho nendoda enamandla kakhulu emhlabeni ayikwazi ukunikeza okungcono kunalokho esenakho kakade: ukukhanya, ukufudumala, inkululeko yayo yangaphakathi.
Ifilosofi kaDiogenes yenjabulo: imvelo, ukwaneliseka, kanye nobuhle
KuDiogenes, Injabulo ayihlali engcebweni, emandleni, noma odumokodwa ngobuhle nokwaneliseka. Ukuphila kahle kusho ukuphila ngokuvumelana nemvelo, nomphefumulo onokuthula ongaxhomekile kulokho okwenzekayo nxazonke. Imodeli yayo akuyona isakhamuzi esihloniphekile, kodwa isilwane esidla lokho esikutholayo, silale lapho singalala khona, futhi singabi namahloni ngomzimba waso.
Empikiswaneni yakudala phakathi i-physis (imvelo) kanye ne-nomos (umthetho, isiko)Abagxeki cishe bathanda imvelo ngazwi linye. Bakholelwa ukuthi imithetho, imikhuba emihle, namasiko omuzi sekuye kwaba yinto ehlekisayo efihla intshisekelo yobugovu: ukuncoma abanamandla, ukuphishekela udumo ngokweqile, kanye nokuqongelela ingcebo. Ngokuphambene nalokho, baphikisa ngokuthi imvelo, noma ngabe ingase ibonakale iyihlazo kangakanani, iyona kuphela eqhubekayo.
Ukugxeka kubeka ukubaluleka okukhethekile ukuzithiba kwezinkanukoAkukhona ukungabi nezifiso, kodwa ukuziqeqesha ukuze zingabusi impilo. Lokhu kuqeqeshwa kubizwa ngokuthi ukuzila ukudla: umkhuba wansuku zonke wokubekezelela ukubanda, ukushisa, indlala, nokungakhululeki, ukuze uzuze ukwaneliseka kanye nokungaphazamiseki (i-ataraxia). Kubo, umuntu ohlakaniphile kumelwe abe cishe ngumdlali womzimba nomphefumulo.
Ngakho-ke, kuDiogenes, injabulo akuyona isimo senjabulo esihlala njalo, kodwa isimo ukuthula kwangaphakathi okungaxhomekeki enhlanhleniKulokhu, ufana namaStoyiku, kamuva amukela ingxenye enkulu yokuziphatha kwamaCynic, yize enesitayela esiqinile: amaStoyiku aphakamisa ukushintsha umhlaba ngokunikeza isibonelo esihle; amaCynic, ngakolunye uhlangothi, awanqikazi ukuluma nokukhonkotha njengenja ukuze anyakazise onembeza.
Isifiso sakhe esikhulumayo sithi ukuphila impilo elungileyo, ngaphandle kwemikhuba emibi noma ubugqilaLokhu kusho ukulahla izinjabulo ezingadingekile, izikhundla zomphakathi, udumo, imidlalo yezombusazwe, nanoma yikuphi ukuphishekela okungaholeli ngqo ebuntwini obuhle. Isikole singasho ukuthi imfundo kuphela efanelekile yileyo efundisa ukuzilawula.
U-Antisthenes: uthisha owavusa inhlansi yokugxeka
Ngaphambi kokuba uphawu lwabagxeki, U-Antisthenes wayengumfundi kaGorgias ohlakaniphile Futhi wasola ngezimfundiso zakhe, njengoba kwakuvamile kulowo mbuthano. Kodwa-ke, umthelela wesibonelo sikaSocrates wamholela ekubeni ahlukane nalolo shintsho: wayeka ukwazisa ubuhlakani bokukhuluma futhi wagcizelela ukufuna iqiniso nobuhle ngobuqotho.
Wasungula isikole sakhe ejimini lase- Ama-Cynosarge, indawo egama layo ("inja emhlophe") lifanekisela uphawu lweqembu lezinja. Ngenkathi isibonakaliso esisemnyango wePlato's Academy simemezela ukuthi akekho umuntu ongazazi izibalo okufanele angene, u-Antisthenes wayedelela kokubili izibalo nolwazi lwesayensi oluhlukanisiwe nokuphila: wamukela uhlobo olulodwa lolwazi, olufundisa umuntu indlela yokuphila kahle.
Indlela yakhe yayijikeleza ukuhlaziywa okujulile kolimi nezinganekwaneWafunda izindaba zobuqhawe nabafundi bakhe ukuze athole izifundo zokuziphatha futhi wahlola incazelo yamagama ukuze alwe nokwanda kobuzwe entando yeningi yase-Athene. Wayengenasithakazelo esitheni ohlelweni oluvaliwe lwethiyori kunomphumela wokuziphatha wamagama kumlaleli.
U-Antisthenes wayesevele ebonakalisa indlela yokuphila yokuzincisha ukudla amaCynic ayezoyithatha ngokweqisa kamuva: Ushiya izinto zokunethezeka, ugqoka ingubo kuphela, futhi uphatha induku.Uyayenyanya ukuvunyelwa ngumphakathi futhi wenqaba izikhundla zamandla, azi ukuthi ukubuka kwabanye kuvame ukonakalisa. Lapho othile emtshela ukuthi abaningi bayamhlonipha, uphendula ngokuhlekisa, "Futhi ngenzeni okubi?"
Emicabangweni yabo yokuziphatha okuhle kukhona isifiso esinamandla sokukhumbula izinto ezidlule izikhulu zasendulo zobuqhawe ezihlatshelelwa nguHomerUHeracles njengesibonelo somzamo nokuqina, okwaziyo ukuhlala yedwa; u-Odysseus njengomuntu ohlakaniphile futhi osebenzela umphakathi. Kodwa iqhawe lesikhathi esisha aliseyena iqhawe elihle, kodwa yisihlakaniphi esilwela iqiniso lokuziphatha, siqeqesha umzimba nomphefumulo ukufeza i-ataraxia.
Indlela kaDiogenes: ukudlala, ukushukuma komzimba, kanye nokungabi namahloni
Uma uPlato emele "inkolelo-mbono ephezulu" ye-logic kanye ne-systematics, uDiogenes ukhetha uhlobo oluthile lwe- "inkolelo-mbono ephansi" equkethwe emzimbeniNjengoba uPeter Sloterdijk ayengasho emakhulwini eminyaka kamuva, ifilosofi yakhe ayiklanywanga ezindabeni ezinde, kodwa yakhiwe ngamazwi alula, izimpendulo ezisheshayo, futhi, ngaphezu kwakho konke, ezigcawini zomphakathi ezicishe zibe yi-pantomime.
Isibonelo esidumile yilesi ukuphikiswa kwencazelo kaPlato ngomuntuUPlato wayechaze umuntu “njengomuntu onamahlombe angenazimpaphe.” UDiogenes wabonakala ngolunye usuku e-Academy ephethe inkukhu eqoshiwe, wayiphonsa phakathi negumbi, wathi, “Nansi indoda kaPlato.” Ukungaqondi kwakusobala kangangokuthi uPlato ngokwakhe waphoqeleka ukuba abuyekeze incazelo, enezela “ngezipikili ezisicaba.”
UMichel Onfray uchaza lesi sitayela njenge- umdlalo wefilosofi onamandlaUDiogenes usebenzisa amahlaya, ukugcona, kanye nokweqisa ukuze aphonsele inselelo amafilosofi e-idealist akhuluma ngezwe eliphelele kodwa angathinteki kangako amaqiniso avamile okuphila kwansuku zonke. Ngokumelene nenkulumo engaqondakali, uphikisa ubulwane bomzimba, ukushukuma kwawo kanye nezidingo zawo, ngohlobo "lwezinto ezibonakalayo ezinyakazayo."
Umkhuba wayo udinga izinto ezimbili: i-parrhesia (inkululeko yokukhuluma ngokuphelele) kanye ne-anaideia (inkululeko yokwenza okuthile)Akathuli ngenxa yenhlonipho, futhi akazigodli ngenxa yokuziphatha okuhle; uma umhlangano ubonakala ungenangqondo noma ungafanele kuye, uwuphonsela inselelo ngqo. Ngakho-ke umkhuba wakhe wokungena eshashalazini lapho bonke abanye bephuma, njengendlela "yokumelana nobunzima" futhi, ngokusobala, ukugxeka okwenziwayo.
Izindaba eziphathelene nokwakheka kwezindawo ziyingxenye yalelo cebo. Lapho izinsizwa ezithile ezinhle zimbiza ngokuthi “inja” edilini, uDiogenes uyasondela futhi Bayachama kuboEphendula intukuthelo yabo, uphendula ngokuthi akufanele bakhononde: uma bembiza ngenja, kuzodingeka bamukele ukuthi uziphatha njengayo. Futhi, lesi senzo siphoqa ukuthi sicabange ukuthi ubani oziphatha ngokwemvelo ngempela nokuthi ubani omane enza isenzo.
Abanye abagxeki bakudala: Ama-Crate, i-Hipparchia, ne-Monymus
UDiogenes akayedwa emzimbeni wakhe: umhlaba omncane wabantu uyakheka nxazonke zakhe. AmaCynic asakazeke kulo lonke elaseGrisi nasemhlabeni wamaRomaKulaba, sazi kakhulu ingqikithi yokuqala: Amabhokisi aseThebes, eHipparchia, naseMonymus waseSyracuse. Bebonke, bakha indlela yokuphila ehlaba umxhwele kangangokuthi izizukulwane ezizayo ngeke zazi ukuthi zibathathe ngokungathi sína noma zibabheke njengabahlaya basemgwaqweni.
Amabhokisi aseThebes Wazalelwa emndenini ocebile nohlonishwayo, kodwa ngemva kokuhlangana noDiogenes, washiya konke. Walahla ifa lakhe, wathatha ingubo kanye nodondolo, wazimemezela ukuthi ukhululekile eThebes, ememezela ukuthi izwe lakubo langempela liwubumpofu bakhe, elingenazo izithiyo zekusasa. Lapho u-Alexander ethembisa ukwakha kabusha idolobha lakhe, uCrates wenqaba lesi sipho: wayengafuni izwe lakubo elingacekelwa phansi ngomunye umnqobi.
Ngokungafani nobukhali bukaDiogenes obunamandla kakhulu, ama-Crate akhunjulwa njengo "umsizi wokusiza abantu"Uhlala ehlekisa futhi ehlekisa, kodwa futhi unikela ngesikhathi sokuxazulula izingxabano zasekhaya nokuxazulula izingxabano, kuze kube yilapho ezinye izindlu zibonisa izimpawu ngaphezu kweminyango yazo ezithi "Ukungena Kwama-Crate, ubuhlakani obuhle." Lokhu kubonisa ukuthi ukugxeka akugcini nje ngokucasula, kodwa futhi kuyindlela elula kodwa enakekelayo yokunakekela abanye.
Umlando we I-HipparchiaUdadewabo kaMetrocles ongumgxeki unezela isici esiphambili: ethandana noCrates, unquma ukwabelana ngempilo yakhe kanye nobumpofu bakhe. Uzama ukumvimba ngokumbonisa umzimba wakhe obuthakathaka kanye nobunzima bomgwaqo, kodwa udadewabo uphikelela futhi ugcina ephila njengomuntu ogxekayo, enengubo eyodwa kuphela futhi enza ucansi emini, njengenselele endimeni yasekhaya eyabelwe abesifazane.
UHipparchia ubhala futhi uphikisana esidlangalaleni, evikela lokho Unelungelo elifanayo lokucabanga ngefilosofi njengoba enza nangokuluka.Lapho egxekwa ngokushiya umsebenzi wabesifazane bendabuko, uphendula ngokuthi unikela isikhathi esifanayo sokufunda njengoba enza ngaphambilini ekulukeni. Ngale ndlela, uba ngomunye wezazi zefilosofi zokuqala zesifazane kanye nophawu lokuqala lokungalaleli imingcele ebekwe kwabesifazane.
Igama elithi SyracuseNgakolunye uhlangothi, wenza isenzo sokugxeka kakhulu eseyisigqila sebhange: uphonsa izinhlamvu zemali ezimbalwa emoyeni phambi kwamakhasimende, ephoqa inkosi yakhe ukuba imnike inkululeko yakhe, embheka njengongenamsebenzi ebhizinisini. Kusukela ngaleso sikhathi kuqhubeke, ukhululekile "ngaphakathi nangaphandle," njengoba amaCynics engasho, enesikhathi sokulandela uDiogenes nabalandeli bakhe.
UDiogenes, uNietzsche noSloterdijk: ukufana kwesimanje kokugxeka
Emakhulwini eminyaka kamuva, Friedrich Nietzsche Uzobona kuDiogenes omunye wabangane bakhe abakhulu, nakuba kungakabi yisikhathi. Uzomncoma ngesibindi sakhe sokuphila ngokumelene nokudla, ngokwedelela kwakhe ukuziphatha okuhle komhlambi, kanye naleyo ngxube yeminwe ethambile nezibhakela ezinesibindi ezidingwa ukugxeka. KuNietzsche, umgxeki wamaGreki umelela uhlobo lokuhlakanipha lwasemhlabeni nolunonya, oluhluke kakhulu kumazulu kaPlato anengqondo.
Ngekhulu lama-XNUMX, Peter Sloterdijk Usindisa umgxeki wakudala emsebenzini wakhe othi "Critique of Cynical Reason". Uhlukanisa phakathi I-Kynismus okwangempela (ukungathembi kwenja, ukuvusa inkanuko nokubi) kanye ukugxeka Isimanje (isimo sengqondo sokungabaza, sokudumazeka, esazi konke kodwa esingenzi lutho ukushintsha noma yini). Kuye, uDiogenes "ungumcabangi wokuqala wokumelana nokugcona," umthakathi ocabangayo okhipha amabhamuza ombono ophambene kanye negunya.
USloterdijk ugcizelela lokho Ifilosofi esemthethweni ithambekele ekubekeni eceleni ukugxekaukubheka njengokuhlekisa noma ukungcola okumsulwa. Kodwa-ke, esikweni lapho izinto ezingabonakali ziqina khona futhi amanga eba sezikhungweni, ukudelela kwalabo abangenakho ukulahlekelwa yilutho kuphela okungakhuluma amaqiniso athile. Ngakho-ke ukuzivikela kwakhe komzimba njengempikiswano, kusukela ku-"naturalia non sunt turpia" edumile (akukho lutho oluyihlazo) kuya ekuqinisekisweni kwalokho ukuziphatha kobunxiwankulu okukhetha ukukufihla.
Nakuba uPlato no-Aristotle becabanga ngokombono wobukhosi, amaCynic amelela ukubonakaliswa kwe-plebeianKusukela phansi kuya phezulu. Abaphakamisi izinguquko ezihleliwe noma izinhlelo zezepolitiki ezinemininingwane, kodwa ukuba khona kwabo nje kubonisa ukuthi kungenzeka enye indlela yokuphila: ngaphandle kwezwe eliqinile, ngaphandle kwezikhundla zamandla, ngaphandle kwempahla ebalulekile, bezibiza ngokuthi izakhamuzi zomhlaba kudala ngaphambi kokuba igama elithi "cosmopolitan" libe yimfashini.
Kusukela empilweni yokungathembi kuya ku-"Diogenes syndrome" kanye nokungathembi okungcolile
Emasikweni anamuhla, igama elithi Diogenes lisetshenziswe kabusha esimweni esihluke kakhulu: lokho okubizwa ngokuthi "I-Diogenes syndrome"Lesi sifo, esachazwa ngawo-70, sibonakala ngokunganakwa okukhulu kwenhlanzeko, ukuqongelela imali ngokweqile, kanye nokuhlukaniswa nabantu. Labo abahlushwa yiso bahlala ezimweni ezingcolile futhi bavame ukwenqaba usizo lwangaphandle.
Leli gama lesazi sengqondo liphefumulelwe kancane yisithombe sesazi sefilosofi esihlala sigqoke ama-rags, kodwa Akunalutho oluphathelene nomsebenzi wakhe wokuphilaUDiogenes namaCynic ngamabomu nangokuzithandela banciphisa izimpahla zabo ngokuqondile ukuze bagweme ukuthembela kuzo; abazange baqongelele udoti, kodwa kunalokho balahla konke okungadingekile. Ubumpofu babo babuyisinqumo sefilosofi, hhayi umphumela wesifo esithile.
Okuthakazelisa kakhulu, ngokombono wefilosofi, umbono wokuthi "ukugxeka okungcolile" ezihlaziywa ngababhali abafana noMichel Onfray noma uSloterdijk ngokwakhe. Lapha, ukugxeka akuseyona inkulumo eqotho yabampofu, kodwa isimo sengqondo sokubala salowo owazi konke kodwa oqhubeka emdlalweni, eqiniseka ukuthi "akukho okunye" (isimo sengqondo esidumile se-TINA: There Is No Alternative).
Umgxeki ovamile ngusopolitiki, isikhulu sezempi, noma usomabhizinisi okhuluma beka konke ngaphansi kokusebenza kahle kanye nempumeleloUkwamukela ngaphandle kokungabaza ukuthi isiphetho sithethelela izindlela. Emkhakheni wenkolo, lokhu kubonakala njengokuphakanyiswa komhlaba ofanele (izulu, umphefumulo omsulwa) ngezindleko zokudelela umzimba nokuphila kwasemhlabeni, emgqeni obuvele buwulahla ngokuphathelene nobuPlato kanye nobuKristu beNeoplatonic.
Emkhakheni wezempi, lokhu kugxeka kubonakala ekuthetheleleni impi, ukwesaba, noma ubudlova obukhulu njengemihlatshelo edingekayo ukuze kufezwe uhlelo oluphakeme olucatshangelwayo. UMachiavelli ezinkulumweni ezinzima kakhulu zokuguqulaUmqondo uyaphindwa ukuthi noma yiluphi unya luyamukeleka uma lufeza imbangela: ukunqoba kwempucuko, ukuzimela, uguquko, noma izwe lakubo.
Ngokwezomnotho, ukugxeka abathengisi bezentengiselwano Kuvela lapho abantu beba yindlela nje yokuthola inzuzo: isisebenzi njengengxenye engathathelwa indawo, ikhasimende njengezibalo, iqiniso njengomthombo wokumaketha osebenziseka kalula. Lapha, ubuqotho obungathembisi bukaDiogenes, okhipha amaqiniso angajabulisi ngaphandle kokulindela umvuzo, buhluke kakhulu kumphathi ozenza sengathi uyakholelwa kodwa evikela isimo sakhe.
Njengoba sibhekene nalokhu kuguquguquka, ukululama kokugxeka kwakudala kusho funda kabusha indlela yokuveza lokho umuntu abhekana nakhoNgaphandle kwezindinganiso ezimbili, kusho ukungawufihli umzimba noma ukulinganiselwa kwawo, ukwamukela ubuthakathaka bomuntu ngaphandle kokubufihla ngamagama ahloniphekile. Kusho nokwamukela ukungakhululeki okuthile, kokubili ngokomzimba nangokwenhlalo, uma kuholela ekuvumelaneni okukhulu phakathi kwemicabango nezenzo.
Uma sibheka ngokombono wanamuhla, umfanekiso kaDiogenes ubonisa ukungalaleli okuqhubeka nokuphazamisa: ukuphila nokuncane, ukukhuluma ngokukhululekile, ukuphonsela inselelo ukubukeka, kanye nokuzidwebela impilo yakho njengomsebenzi wobucikoEsikhundleni sokuvumela ukuyekethisa nobugovu kusenze sibe sesimweni esibi. Akuyona indlela elula noma ejabulisayo, kodwa isimo sayo esibucayi sisimema ukuba sicabange kabusha ngalokho esikuqondayo ngempumelelo, isithunzi, nenjabulo ezweni eligcwele izinto futhi elingenazo izenzo eziqotho.
