doubtless opposed to slavery. The Cynic principle that all diversities in men, except differences in moral character, were merely accidental was a direct argument against slavery.926 It is also probable that he held the Cynic doctrine that intrinsic value in money is unnecessary.927
Diogenes of Sinope, “the philosopher of the proletariat,” became more famous than Antisthenes, owing to his eccentric personality.928 He carried the Cynic doctrine of wealth to its reductio ad absurdum by applying it literally in his own life. His repudiation of wealth and civilization was even more emphatic than that of his predecessor. He taught that wealth without virtue is worse than poverty.929 Lovers of wealth are like men afflicted with the dropsy, always athirst for more.930 The desire for money is the very source and center (μητρόπολιν) of all ills.931 Virtue cannot dwell either in a wealthy state or in a wealthy house.932 Poverty better accords with it, and is no real cause of suffering.933 Truly noble men despise wealth and are above being troubled by poverty and other so-called ills.934
Diogenes was doubtless opposed to slavery and taught that under proper conditions of the simple life there would be no reason for it.935 In his opinion, the truly free were not slaves, even though they might be in a state of servitude, but the mean-spirited were slavish even though free.936 He wrote a Republic in which he seems to have advocated fiat money to take the place of the hated gold and silver937 and to prevent the extensive accumulation of movable wealth. He also advocated the community of wives and children,938 and perhaps some system of land tenure other than private ownership.939 Crates, the poet of the Cynics,940 expresses similar sentiments of scorn for wealth, supreme regard for virtue,941 and glorification of poverty,942 Menippus and Monimus left little of economic interest.