This article argues that Thomas Carlyle (1795–1881) stood in a long tradition of philosophical and literary Cynicism, stretching from ancient Greece, through the early modern period, and into the French and German Enlightenments. In keeping with this tradition, Carlyle consistently advocated a life in accordance with nature, which he considered to mean a life in accordance with virtue. Concomitantly, he waged an ongoing polemic against all forms of artifice, folly, luxury and vice, whether these lay in established institutions, such as the landed aristocracy or Church, or in the commercial and democratic society that was emerging around him. Adopting a fiercely independent stance modelled upon that of Diogenes the Cynic, Carlyle scorned both aristocratic patronage and ‘public opinion’, setting himself up as a rigid moral censor. In pursuing this vocation, he made abundant use of the traditional techniques of literary Cynicism, such as invective, irony, satire, parody, ridicule and burlesque. Moreover, Carlyle’s contemporaries frequently acknowledged him as the preeminent Cynic sage of their era. Thus, while Carlyle was without doubt one of the great railers of the age, he always had a positive purpose in mind, namely to draw his readers away from artifice and vice, and back towards nature and virtue.

中文翻译：

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苏格兰威士忌第欧根尼：托马斯·卡莱尔与犬儒主义

本文认为，托马斯·卡莱尔（Thomas Carlyle，1795–1881年）有着悠久的哲学和文学犬儒主义传统，从古希腊一直延续到近代早期，并进入法国和德国的启蒙运动。按照这一传统，凯雷始终坚持倡导一种符合自然的生活，他认为这是指符合道德的生活。随之而来的是，他对各种形式的，俩，愚蠢，奢侈和邪恶进行了持续的辩论，无论这些手段是建立在建立的机构中，例如土地贵族或教堂，还是在他周围兴起的商业和民主社会中。凯雷采取了以第欧根愤世嫉俗者为蓝本的强烈独立立场，对贵族的赞助和“民意”都both之以鼻，将自己设定为严格的道德审查员。在从事这项职业时，他充分利用了文学犬儒主义的传统技巧，例如煽动性，讽刺性，讽刺性，模仿性，嘲笑性和滑稽性。此外，凯雷的同时代人经常承认他是那个时代的杰出犬儒人。因此，尽管凯雷无疑是那个时代最伟大的栏杆之一，但他始终牢记一个积极的目标，那就是使读者远离技巧和邪恶，而回归自然和美德。