The Diogenes Dilemma (Το Δίλημμα του Διογένη)

-From the Meletic Scrolls.

There exists an undeniable dichotomy in our modern society, one that is as evident as it is persistent, which is the division between the rich and the poor. This divide, however, extends far beyond the notion of material wealth. It is equally present between the conscious and the indifferent, between those who reflect on existence and those who drift aimlessly through it. It is a fundamental reflection of our collective human experience, the evolution of our cultures, traditions and beliefs. These in the end are not independent constructs, but mirrors of our intrinsic nature.

This reflection within the philosophy of Meleticism is known as the Diogenes Dilemma. It is a dilemma that has recurred throughout history, echoing in the annals of time, pervasive in its reality and undeniable in its consequences. For centuries, humanity has grappled with this dilemma, attempting in vain to resolve it. Despite our philosophical enquiries, technological advancements and so-called social progress, we have failed miserably. Instead of closing the divide, we have widened it. Instead of uplifting the downtrodden, we have forsaken them to their destitution and isolation. The dilemma manifests in manifold forms, some overt, some subtle, some acknowledged and many ignored.

Should the plight of the suffering be disregarded? Should it be treated as a mere consequence of existence, an unfortunate and inevitable feature of our world? The suffering of others should never be rendered fruitless or futile. It should not be dismissed as an abstract concern of intellectual discourse. The burdens that weigh upon us, whether personal or societal are the ones that consume our thoughts, often in ways we scarcely comprehend. We may name these burdens with various labels such as poverty, inequality and suffering. Despite their various names, the solutions remain few. Worse still, many of these proposed solutions serve only to perpetuate injustice rather than resolve it adequately.

It is our duty as conscious beings to serve others before we indulge in self-interest. To act only in self-preservation, or to think only of our own needs whilst turning a blind eye to the needs of others is to embrace selfishness. If we exercise patience and wisdom, we may realise that our needs will be fulfilled in accordance with our virtues, not in opposition to them. To be patient is not merely to wait but to act with mindfulness, knowing that true fulfilment is found in virtue, not in indulgence.

Wisdom and happiness belong independently to those who live their lives ethically, unshackled by the oppressive chains of material greed. True happiness known as eudaimonia, as the ancients called it, is not found in wealth, nor in social status, but in the conscious cultivation of virtue. Those who prioritise reason over conformity, ethics over luxury are the ones who find genuine contentment in their natural necessities. The Diogenes Dilemma presents us with the challenge of reconciling two opposing forces. A world obsessed with materialism and a philosophical vision of existence that is more idealistic, free from the constraints of greed.

To reject materialism entirely and retreat into asceticism is not the solution either. Human beings should not be slaves to society, neither should they abandon their souls in the pursuit of detachment. There exists a balance, one that does not force us into extremes. Instead, it allows us to navigate life with wisdom and self-awareness. It is neither necessary nor desirable to escape the toils of drudgery by forsaking all possessions. What matters is that we do not become possessed by our possessions, and that we do not allow the pursuit of material gain to erode our sense of self.

To advocate for truth within oneself is to establish clarity of mind, a form of understanding that enables one to navigate the complexities of life. Truth is not merely an intellectual construct, for it is a guiding force that leads us to better solutions, greater wisdom and deeper enlightenment. One does not have to renounce all worldly attachments to recognise the meaning of existence; rather, one must cultivate the capacity for profound contemplation. A mind that is open to wisdom that actively seeks knowledge is one that will inevitably construct a life of intellectual meaning.

Wealth is the choice of a selfish man, whilst poverty is the conscious acceptance of simplicity. It is the realisation of an unselfish one. This is not to say that poverty itself is inherently virtuous, nor that wealth is inherently corrupting. Instead, it speaks to the attitude one demonstrates towards material possessions. A person who seeks wealth for the sake of power or status will never be satisfied, for the desire for more is insatiable. Meanwhile, the person who understands that true fulfilment lies in the mind and soul, rather than external possessions, will find peace even in modest circumstances.

Society often mistakes simplicity for weakness. To some people, poverty is seen as a failure, a lack of ambition, whilst to others, it is the harsh reality of existence. When we analyse this dichotomy, we discern that power itself is a precarious force. One that can be wielded, but lost also. A master today may become a slave tomorrow. The chains of servitude are not always physical; sometimes, they are self-imposed, born from the unchecked ego. The most unfortunate slavery is not that of external subjugation, but the internal enslavement of the self to greed, to ambition and to vanity.

It is easy to ignore the Diogenes Dilemma, because it forces us to confront uncomfortable truths about our world and ourselves. Virtues and ethics are not abstract ideals; they are the fundamental forces that shape our character. Acts of compassion, justice and forgiveness are what define the soul, and what elevate our existence beyond mere survival.

A man should not be treated with disdain simply, because that he lacks wealth, status or influence. He should be treated with dignity, with the utmost respect that every human being inherently deserves. Humanity is a continuous struggle, one that does not afford everyone equal opportunities or circumstances. Some people are born into poverty, whilst others become impoverished in the soul, having lost sight of what truly matters in life. The worst kind of poverty is not the absence of wealth, but the absence of virtue.

Shame is a natural disposition, an acknowledgment of our own imperfections. When we become shameless in our imprudence and when we cease to reflect on our actions and their consequences, we lose touch with our humanity. (To Ένa) the One does not erase our struggles with the false comfort of prayer or blind faith. It does not offer an easy escape. Instead, it grants us something far more profound, which is an understanding of how to achieve balance within ourselves and mind, body and soul.

What we discover in To Ena is the fundamental unity within ourselves, a oneness that transcends the fleeting concerns of materialism. It is this oneness that serves as our guide through the turbulent seas of thought and emotion that result in whirlpools of denial. In our deepest moments of contemplation, when we strip away the illusions imposed by society, we arrive at an unshakable serenity.

This realisation is not something granted by an external deity, nor is it confined to the realm of religious dogma. It is, instead, something greater than any god. It is liberation, a state of true enlightenment that cannot be bought, sold or bestowed by another.

A life worth living is not one defined by wealth or status. It is not measured by amassed possessions or accolades. A life worth living is one that is not lived in vain. It is a life in which virtue, wisdom and self-awareness guide us towards a deeper, more meaningful existence. The Diogenes Dilemma is not merely a philosophical abstraction; it is the fundamental question of how we choose to live. And that choice ultimately, is ours to make.

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