The subject of clothing, often overlooked throughout the history of Western philosophy, assumes a significant role within the realm of Cynicism. Bitterly mocking contemporary scholars who confined their philosophical inquiries to abstract concepts, the Cynics rooted their pursuits in the visible and the tangible, including the clothes they wore. This paper aims to elucidate the ethical and practical implications of the Cynic approach to clothing, especially the tribōn (“threadbare coat”). The Cynics consistently preferred wearing this garment over finer attire and nudity. Hence, our central examination revolves around the rationale behind the Cynics’ adoption of clothing and their exclusive preference for the tribōn.
In Section 1, I critically assess five prior hypotheses: 1) the Coincidence Theory, which contends that the use of the tribōn was merely happenstance; 2) the Protecting Theory, which posits that a tribōn served as a protection against the winter cold; 3) the Nomic Conformity Theory, which argues that the Cynic clothing adhered to prevailing Greek customs against nudity; 4) the Vanity Theory, which asserts that the Cynics’ unique fashion was motivated solely by ostentation; 5) the Selective Isolation Theory, which contends that the Cynics donned unkempt clothing to distinguish themselves from the refined but foolish masses.
I then introduce a sixth hypothesis in Section 2: the Symbolic Strategy Theory. This theory posits that the tribōn functioned as a shared symbol between the Cynics and various other figures, such as Socrates, Spartans, Odysseus, and beggars in general. By adopting this symbolic garb, the Cynics assumed the role of actors, not only to draw attention but also to create an improvisational platform within the everyday world. This theatrical space momentarily suspends socially accepted norms, unveiling the populace’s self-deception, which eludes the arguments of scholastic philosophy. Consequently, this paper advocates for a reassessment of the practical importance of the Cynic tribōn.