"We have two ears and one tongue so that we would listen more and talk less"
About this Quote
Diogenes turns anatomy into a moral weapon: your body, he implies, is already a lecture in proper conduct. Two ears, one tongue - the ratio is the argument. It’s a sly move because it sidesteps abstract theorizing and goes straight for something you can’t debate without sounding ridiculous. You can disagree with his ethics, but you can’t claim you were issued extra tongues.
The intent isn’t gentle self-help; it’s social critique in miniature. Diogenes, the Cynic who treated public decorum like a costume party, is aiming at the loud self-importance of civic life: the politicians performing wisdom, the sophists selling it, the dinner guests auditioning for status. “Talk less” isn’t an endorsement of quietism. It’s an attack on speech as vanity, as domination, as a way of taking up space without taking in reality.
The subtext is even sharper: listening is harder because it requires you to admit the world exists independently of your appetite to narrate it. Talking is often a shortcut to control - you steer the room, define the terms, launder ignorance into confidence. Diogenes flips that dynamic, suggesting that the moral life begins with receptivity, not display.
Context matters: in classical Athens, rhetoric was power. Persuasion could win lawsuits, elections, reputations. Diogenes’ line punctures that culture by proposing a counter-metric for intelligence: not eloquence, but restraint. It’s anti-status wisdom disguised as a biology fact.
The intent isn’t gentle self-help; it’s social critique in miniature. Diogenes, the Cynic who treated public decorum like a costume party, is aiming at the loud self-importance of civic life: the politicians performing wisdom, the sophists selling it, the dinner guests auditioning for status. “Talk less” isn’t an endorsement of quietism. It’s an attack on speech as vanity, as domination, as a way of taking up space without taking in reality.
The subtext is even sharper: listening is harder because it requires you to admit the world exists independently of your appetite to narrate it. Talking is often a shortcut to control - you steer the room, define the terms, launder ignorance into confidence. Diogenes flips that dynamic, suggesting that the moral life begins with receptivity, not display.
Context matters: in classical Athens, rhetoric was power. Persuasion could win lawsuits, elections, reputations. Diogenes’ line punctures that culture by proposing a counter-metric for intelligence: not eloquence, but restraint. It’s anti-status wisdom disguised as a biology fact.
Quote Details
| Topic | Wisdom |
|---|---|
| Source | Help us find the source |
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