CYNICS, a sect ofancient philosophers, who valued themselves upon their con tempt of riches and state, arts and sci ences, and every thing, in short, except virtue or morality.
The sect of the Cynics, founded by Antisthenes, is not so much to be regard ed as a school of philosophy, as an insti tution of manners. It was formed, rather for the purpose of providing a remedy for the moral disorders of luxury, ambi tion, and avarice, than with a view to es tablish any new theory of speculative opinions. The disciples of Antisthenes, and other leaders of this sect, considered their masters, not as authors of any new doctrine, but as patrons of strict and in flexible virtue ; and were regarded by them, rather as examples for their imitation in the conduct of life, than as preceptors to guide them in the search of truth.
The sole end of the Cynic philosophy was, to subdue the passions, and produce simplicity of manners. The characteris tic peculiarities of the sect were, an in dignant contempt of effeminate vices, and a rigorous adherence to the rules of moral discipline. A Cynic, according to the original spirit of the sect, was one who appeared in a coarse garb, and car ried a wallet and staff, as external sym bols of severity, and who regarded every thing with indifference, except that kind of virtue which consists in a haughty contempt of external good, and a hardy endurance of external ill. Simplicity and moderation were indeed in this sect cal ried to the extreme of austerity, and at last produced the Stoic system of apathy; but the real design of the founders, both of the Cynic and the Stoic Sect, seems to have been to establish virtuous manners. The rigorous discipline which was prac tised by the first Cynics, and which after wards degenerated into the most absurd severity, was at first adopted for the laudible purpose of exhibiting an exam ple of moderation and virtuous self-com mand. If, in executing this praise-wor thy design, a portion of vanity blended itself with the love of virtue, who will not be inclined to pardon the weakness, out of respect to the merit of the character? That they might be perfectly at liberty to apply themselves to the cultivation of virtuous habits and manners, without in terruption from the noisy contests of speculative philosophy, the Cynics De nounced every kind of scientific pursuit; contending, that to those, who are en dued by nature with a mind disposed to virtue, the pursuits of learning are an unnecessary and troublesome interrup tion of the main business of life. Hence
they entirely discarded all dialectic, phy sical, and mathematical speculations, and confined themselves to the study, or rather to the practice, of virtue. This was certainly injudicious; but it is sonic apology for their error, that Socrates had taken pains to inspire his followers with a contempt of theoretical science, when considered in comparison with practical wisdom. It may also be added, that the learning which flourished at that time in Greece chiefly consisted in futile specu lations, and an illegitimate kind of elo quence, which contributed little towards the happiness of society, or the real im provement of the human mind.
The sum of the.moral doctrine of An tisthenes and the Cynic sect is this : Vir tue alone is a sufficient foundation for a happy life. Virtue consists, not in a vain ostentation of learning, or an idle display of words, but in a steady course of right conduct. Wisdom and virtue are the same. A wise man will always be con tented with his condition, and will live rather according to the precepts of vir tue, than according to the laws or cus toms of his country. Wisdom is a secure and impregnable fortress ; virtue, armour which cannot be taken away. Whatever is honourable is good; whatever is dis graceful is evil. Virtue is the only bond of friendship. It is better to associate with a Iew good men against a vicious multitude, than to join the vicious, how ever numerous, against the good. The love of pleasure is a temporary madness. The following maxims and apothegms are also ascribed to Antisthenes : As rust consumes iron, so cloth envy consume the heart of man. That state is hastening to ruin, in which no difference is niade be tween good and bad men. The harmony of brethren is a stronger defence than a wall of brass. A wise man converses with the wicked, as a physician with the sick, not to catch the disease, but to cure it. A philosopher gains at least one thing from his manner of life, a power of con versing with himself. The most neces sary part of learning is, to unlearn our errors. The man who is afraid of ano ther, whatever he may think of himself, is a slave. Antisthenes being told that a bad man had been praising , him, said, "What foolish thing have I been doing ?"