[Footnote 98: Diog. L. vi. 2, 74. Xeniades was mentioned by Democritus: he is said to have been a sceptic (Sext. Emp. adv. Mathem. vii. 48-53), at least he did not recognise any [Greek: kritê/rion].] [Footnote 99: Diog. L. vi. 2, 77-78. Diogenes seems to have been known by his contemporaries under the title of [Greek: o( Ku/ôn]. Aristotle cites from him a witty comparison under that designation, Rhetoric. iii. 10, 1410, a. 24. [Greek: kai\ o( Ku/ôn (e)ka/lei) ta\ kapêlei=a, ta\ A)ttika\ phidi/tia.]] [Side-note: Doctrines and smart sayings of Diogenes--Contempt of pleasure--training and labour required--indifference to literature and geometry.] In politics, ethics, and rules for human conduct, Diogenes adopted views of his own, and spoke them out freely. He was a freethinker (like Antisthenes) as to the popular religion: and he disapproved of marriage laws, considering that the intercourse of the sexes ought to be left to individual taste and preference.[100] Though he respected the city and conformed to its laws, yet he had no reverence for existing superstitions, or for the received usages as to person, sex, or family. He declared himself to be a citizen of the Kosmos and of Nature.[101] His sole exigency was, independence of life, and freedom of speech: having these, he was satisfied, fully sufficient to himself for happiness, and proud of his own superiority to human weakness. The main benefit which he derived from philosophy (he said) was, that he was prepared for any fortune that might befall him. To be ready to accept death easily, was the sure guarantee of a free and independent life.[102] He insisted emphatically upon the necessity of exercise or training ([Greek: a)/skêsis]) both as to the body and as to the mind. Without this, nothing could be done: by means of it everything might be achieved. But he required that the labours imposed should be directed to the acquisition of habits really useful; instead of being wasted, as they commonly were, upon objects frivolous and showy. The truly wise man ought to set before him as a model the laborious life of Hêraklês: and he would find, after proper practice and training, that the contempt of pleasures would afford him more enjoyment than the pleasures themselves.[103] [Footnote 100: Diog. L. vi. 2, 72. Cicero, De Nat. Deor. i. 13.] [Footnote 101: Diog. L. vi. 2, 63-71. The like declaration is ascribed to Sokrates. Epiktêtus, i. 9, 1.] [Footnote 102: Diog. L. vi. 2, 63, 72. [Greek: mêde\n e)leutheri/as prokri/nôn]. Epiktêtus, iv. 1, 30. [Greek: Ou(/tô kai\ Dioge/nês le/gei, mi/an ei)=nai mêchanê\n pro\s e)leutheri/an--to\ eu)ko/lôs a)pothnê/skein]. Compare iv. 7-28, i. 24, 6.]