The founders of the sect, being men of culture, set great store by education, from which, however, they excluded (as it would appear) both the Artistic and the Intellectual elements of the superior instruction of the time, namely, Music, and the Sciences of Geometry, Astronomy, &c. Plato's writings and teachings were held in low esteem. Physical training, self-denial and endurance, and literary or Rhetorical cultivation, comprise the items taught by Diogenes when he became a slave, and was made tutor to the sons of his master. IV.--As to the Moral Code, the Cynics were dissenters from the received usages of society. They disapproved of marriage laws, and maintained the liberty of individual tastes in the intercourse of the sexes. Being free-thinkers in religion they had no respect for any of the customs founded on religion. V. The collateral relations of Cynical Ethics to Politics and to Theology afford no scope for additional observations. The Cynic and Cyrenaic both stood aloof from the affairs of the state, and were alike disbelievers in the gods. The Cynics appear to have been inclined to communism among themselves, which was doubtless easy with their views as to the wants of life. It is thought not unlikely that Sokrates himself held views of communism both as to property and to wives; being in this respect also the prompter of Plato (Grant's Ethics of Aristotle, Essay ii.). The CYRENAIC system originated with ARISTIPPUS of Cyrene, another hearer and companion of Sokrates. The temperament of Aristippus was naturally inactive, easy, and luxurious; nevertheless he set great value on mental cultivation and accomplishments. His conversations with Sokrates form one of the most interesting chapters of Xenophon's Memorabilia, and are the key to the plan of life ultimately elaborated by him. Sokrates finding out his disposition, repeats all the arguments in favour of the severe and ascetic system. He urges the necessity of strength, courage, energy, self-denial, in order to attain the post of ruler over others; which, however, Aristippus fences by saying that he has no ambition to rule; he prefers the middle course of a free man, neither ruling nor ruled over. Next, Sokrates recalls the dangers and evil contingencies of subjection, of being oppressed, unjustly treated, sold into slavery, and the consequent wretchedness to one unhardened by an adequate discipline. It is in this argument that he recites the well-known apologue called the choice of Herakles; in which, Virtue on the one hand, and Pleasure with attendant vice on the other, with their respective consequences, are set before a youth in his opening career. The whole argument with Aristippus was purely prudential; but Aristippus was not convinced nor brought over to the Sokratic ideal. He nevertheless adopted a no less prudential and self-denying plan of his own.