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  <title>Les philosophes antiques à notre secours - In memoriam canium (1): Agathoboulos.  - Commentaires</title>
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  <language>fr</language>
  <pubDate>Mon, 06 Oct 2008 17:08:34 +0200</pubDate>
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    <title>In memoriam canium (1): Agathoboulos. - philalethe</title>
    <link>http://www.philalethe.net/post/2008/04/15/In-memorian-canium-1%3A-Agathoboulos#c7754453</link>
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    <pubDate>Sun, 27 Apr 2008 23:40:47 +0200</pubDate>
    <dc:creator>philalethe</dc:creator>
    
    <description>&lt;p&gt;Je veux dire que Démonax n'est pas engendré par un autre philosophe, il naît
philosophe. Mais l'expression devait être mal choisie.&lt;/p&gt;</description>
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    <item>
    <title>In memoriam canium (1): Agathoboulos. - Nicotinamide</title>
    <link>http://www.philalethe.net/post/2008/04/15/In-memorian-canium-1%3A-Agathoboulos#c7751689</link>
    <guid isPermaLink="false">urn:md5:f05e1b317bedfbdb544f758e54eaacdd</guid>
    <pubDate>Sun, 27 Apr 2008 22:02:42 +0200</pubDate>
    <dc:creator>Nicotinamide</dc:creator>
    
    <description>&lt;p&gt;&amp;quot;Démonax représentant quelque chose comme &amp;quot;le philosophe par création
spontanée&amp;quot;.&amp;quot;&lt;/p&gt;
&lt;p&gt;Je ne comprends pas cette phrase.&lt;/p&gt;
&lt;p&gt;Je suis allé relire l'article Démonax du dictionnaire. Toujours préoccupé
par la lecture et la dénotation d'un homme dans les textes antiques, mon
attention fut retenue par : le Démonax de Lucien serait : &amp;quot;a kind of indirect
autobiographie&amp;quot; (extrait de l'article)&lt;/p&gt;</description>
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    <item>
    <title>In memoriam canium (1): Agathoboulos. - philalèthe</title>
    <link>http://www.philalethe.net/post/2008/04/15/In-memorian-canium-1%3A-Agathoboulos#c7579961</link>
    <guid isPermaLink="false">urn:md5:ef4ab63931e30f651e0731b1de80c65b</guid>
    <pubDate>Sun, 20 Apr 2008 19:16:51 +0200</pubDate>
    <dc:creator>philalèthe</dc:creator>
    
    <description>&lt;p&gt;Merci beaucoup pour ce complément.&lt;/p&gt;</description>
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    <item>
    <title>In memoriam canium (1): Agathoboulos. - Nicotinamide</title>
    <link>http://www.philalethe.net/post/2008/04/15/In-memorian-canium-1%3A-Agathoboulos#c7555820</link>
    <guid isPermaLink="false">urn:md5:94ebe46bf291928759ff38c6793ee7bd</guid>
    <pubDate>Sat, 19 Apr 2008 21:56:16 +0200</pubDate>
    <dc:creator>Nicotinamide</dc:creator>
    
    <description>&lt;p&gt;Je vous joins pour l'instant les pages 175 et 176, a history of cynism,
Dudley. Ainsi vous pourrez lire ce que nous apporte la note 3 que cite Mme
Goulet-Cazé. Je ne commenterais pas plus aujourd'hui.&lt;/p&gt;
&lt;p&gt;En espérant que ce soit lisible (numériser par mes soins avec les coquilles
et le grec qui est devenu du n'importe quoi)&lt;/p&gt;
&lt;p&gt;Whatever the truth of the mat ter may have been, his appeal was rejected on
the grounds that the gift had been entirely voluntary .On two occasions, then,
Peregrinus had come in contact with the imperial authority to his own
disadvantage, and a sense of personal grievance may weIl have been a
contributary cause of the anti-Roman feeling which he showed at a later stage
of his career. But one may suspect that an even more important influence in
this direction was that under which he next came. , ln his third wandering
abroad &amp;quot; says Lucian, ' he came to Egypt to study with Agathoboulos, whence he
derived that wonderful rationale of his.'&lt;br /&gt;
Agathoboulos is to us little more than a name, but there is evidence that he
was a person of importance in bis own day. Eusebius names him with Plutarch,
Sextus, and Oenomaus as the most notable philosophers flourishing about A.D.
120; 1 and that he was one of the most prominent Cynics is to be inferred from
the fact that he' taught ' both Demonax I and Peregrinus. N othing more can be
said about his life except that it extended beyond A.D. 155, the date of
Peregrinus' visit.8 He practised Cynicism in its most ascetic form, laying
particular stress on its squalor,4 on the public exhibition of , à'JIa{~eta
(mot grec = sans honte)and of the endurance of pain.l These austerities
however, were not the sole activity of the Cynics of Alexandria ln the Oration
to the Alexandrians Dio Chrysostom 2 speak: of them as being a bad influence on
the populace, and suggesti that their speeches inflamed the excitable temper of
the cit~ mob and so helped to cause the frequent riots which brokj out in
Alexandria, a notable example of which had occurre( just before his visit in
A.D. 105. Rostovtseff 3 gives the bes explanation of the peculiar turbulence of
Alexandrian politici throughout the early Empire j according to him, the usua
social struggle between rich and poor was complicated by ar anti-Roman feeling,
and since the Roman government sup. ported the richer classes, the outbreaks of
the city mob, thougl they might take the form of J ewish pogroms, were reall~
demonstrations against the Roman authority. Nor is docu. mentary evidence
lacking to show that the Cynics encourage( the anti-Roman feeling of the
Alexandrian lower classes That curious document known as the' Acts of the
Heather Martyrs &amp;quot; though a compilation of the age of Commodus contains,
according to Rostovtseff , much material of an earliei date. He points out how
its whole tone is anti-Roman, an( also how Cynic influence is to be seen in the
denunciation o tyrants. Now immediately after his stay with Agathoboulo:
Peregrinus went to Rome and began to abuse the Emperor and afterwards stirred
up anti-Roman feeling to the point o armed rebellion in Achaea. AlI indications
point in the samc direction-that Agathoboulos was the most prominent of thesc
Alexandrian Cynics who throughout the second century werc notorious for their
anti-Roman attitude and for their influencc on the city mob.4&lt;/p&gt;
&lt;p&gt;1 Vide p. 184, n. 3. I&lt;br /&gt;
Vide Dem., I.&lt;br /&gt;
Note 3 : Perhaps he came from Rhodes, and was the. famous Rhodian , from whom
Demetrius of Sunium learned the Cynic philosophy (8ee Lucian, Toxaris). I agree
with Zeller that Demetrius of Sunium can hardly be identical with the famous
Cynic of the first century A.D. Zeller's reason for doubt on this point is the
uncertainty of the Toxaris belonging to the Lucianic corpus. More recently the
editors of Lucian have been inclined to regard it as genuine, but there are
other reasons for doubt about Demetrius of Sunium. The name Demetrius is a
particularly common one, nearly one hundred persona of that name are listed in
Pauly- Wissowa. Moreover, we nowhere hear of the first-century Demetrius as
going to Egypt, atiU les8 to India, as Demetrius of Sunium is said to have
done. Con- nexion with the Brachmani of India was a feature of the Cynicism of
Peregrinus and Theagenes ; if Demetrius of Sunium was a pupil of Agathoboulos,
he may weIl have been their link with the Eastern sages. We know of no. famous
' Cynic, Rhodian or otherwiae, from whom the first-century Demetrius could have
leamed the philosophy. The most satisfactory inference is that Demetrius of
Sunium ia not the same person as the friend of Seneca, but lived considerably
later and was the pupil of Agathoboulos.&lt;br /&gt;
, 1.~'OlAtvo, ~è n17),Cp TO n~o(7Wnov, Luc., vit. Per., 17. -&lt;/p&gt;
&lt;p&gt;1 For Tà àVE&amp;quot;T{&amp;quot;OV as a Cynic duty, cf. Epict., iii. 22. 100.&lt;br /&gt;
2 D.C., Or. 33 (657 R).&lt;br /&gt;
3.Social and Economic History of the Roman Empire, $.v. Alexandria .A revoIt
broke out in Egypt short I y before the visit of Peregrinus&lt;br /&gt;
probably in 153. But since it was in Upper Egypt it is hardly likelJ that the
Cynics of Alexandria can have been directly involved.&lt;/p&gt;</description>
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