The fragments, testimonies, and apophthegms for both the early Cynics and the Cyrenaics are collected in G. Giannantoni, Socratis et Socraticorum Reliquiae, 4 vols. (Naples, 1990); valuable notes (in Italian) on various matters, often extending over many pages, can be found in the fourth volume. Giannantoni had previously compiled a collection of the fragments of the Cyrenaics, with Italian translations and a full introduction, I Cirenaici (Florence, 1958); there is another collection compiled by Erich Mannebach, Aristippi et Cyrenaicorum Fragmenta (Leiden and Cologne, 1961). J. F. Kindstrand’s collection of the fragments of Bion, Bion of Borysthenes (Uppsala, 1976), also contains discussions of many aspects of early Cynicism in the introduction and notes. A. J. Malherbe, The Cynic Epistles (Missoula, 1977), provides the Greek texts of the apocryphal Cynic letters with rather rough and ready English translations, but the best edition, with excellent German translations, is that by E. Müseler, Die Kynikerbriefe, 2 vols. (Paderborn, 1994). Malherbe also includes the letters of Socrates and the Socratics (containing the apocryphal correspondence of Aristippos), which have been edited and discussed by Liselotte Köhler, Die Briefe des Sokrates under Sokratiker (Leipzig, 1928; Philologus Supplementband 20.2), with German translations, and by Jacopo Bolzan, Socratis et Socraticorum Epistolae (Padua, diss., 2009), with Italian translations.
Léonce Paquet, Les Cyniques grecs: fragments et témoignages (Ottawa, 1975), offers French translations of a wide range of Cynic material over the whole history of the movement, while G. Luck, Die Weisheit der Hunde (Stuttgart, 1997), offers a much fuller collection in German. Pierre Gouirand, Aristippe de Cyrène: le chien royal (Paris, 2005), provides a French translation of all the Cyrenaic fragments and testimonies, with the sources arranged in chronological order; and there is also another French collection, M. Onfray, L’Invention du plaisir: fragments Cyrénaiques (Paris, 2002). There is an edition of Diogenes Laertius, a main source for both the early Cynics and the Cynics, in the Loeb series with a good parallel translation by R. D. Hicks, Lives of the Eminent Philosophers (London, 1925).
As a general introduction to the history of the Cynic movement, D. R. Dudley, A History of Cynicism from Diogenes to the Sixth Century AD (London, 1937), is still very useful, and there is an excellent survey of more recent date by William Desmond, Cynics (Berkeley, 2008). To these may be added a volume of essays edited by R. Bracht Branham and M.-O. Goulet-Cazé, The Cynics: The Cynic Movement in Antiquity and its Legacy (Berkeley, 1996), which also covers the later reception of Cynicism, as does H. Niehues-Pröbsting, Der Kynismus des Diogenes und der Begriff des Kynismus (Munich, 1979). M.-O. Goulet-Cazé and R. Goulet, eds., Le Cynisme ancient et ses prolongements (Paris, 1993), is a very fine collection of papers about Cynicism (many in French, some in English, German, and Italian), while M. Billerbeck, ed., Die Kyniker in der modernen Forschung (Amsterdam, 1991), is a collection of classic articles, mostly in German or English, extending back over a century and a half. F. Sayre, The Greek Cynics (Baltimore, 1949), is something of an oddity. Although much of interest can be found in R. Höistad, Cynic Hero and Cynic King (Uppsala, 1948), the approach will not appeal to those who would attach more value to evidence from the apophthegmatic tradition. M.-O. Goulet-Cazé, L’Ascèse cynique: un commentaire de Diogène Laërce VI 70–71 (Paris, 1986), is a more specialized study which throws much light on the early Cynics, as does the same author’s later work Les Kynika du Stoicisme (Stuttgart, 2003; Hermes Einzelschriften 89). Luis E. Navia has written a number of accessible works about the early Cynics and their forebear Antisthenes in recent years, Diogenes of Sinope: The Man in the Tub (Westport, 1998), Diogenes the Cynic: The War Against the World (Amherst, 2005), Classical Cynicism: A Critical Study (Westport, 1996), Antisthenes of Athens: Setting the World Aright (Westport, 2001), and has also compiled a bibliography, The Philosophy of Cynicism: An Annotated Bibliography (Westport, 1995).
K. von Fritz, Quellenuntersuchungen zur Leben und Philosophie des Diogenes von Sinope (Leipzig, 1926; Philologus Supplementband 18), is a study of the sources for the early traditions about Diogenes. Oliver Overwien, Die Sprüche des Kynikers Diogenes in der griechischen und arabischen Überlieferung (Stuttgart, 2005; Hermes Einzelschriften 92), offers a detailed study of the apophthegmatic tradition for Diogenes, taking into account the Arabic as well as the Greek sources. Translations of the apophthegms preserved in Arabic can be found in the collection of papers edited by Goulet-Cazé and Goulet (see above), D. Gutas, ‘Sayings by Diogenes Preserved in Arabic’, 475–519. A. Packmohr, De Diogenis Sinopensis apopthegmatis [sic] quaestiones selectae (Münster, 1913), is still of interest for its discussion of some particular sayings and anecdotes, especially for the comparative material provided. T. S. Brown, Onesicritus (Berkeley 1949), is a monograph on this interesting character who associated with Diogenes for a time and later met Cynic-like ascetics in the East.
H. Bannert, ‘Numismatisches zu Bigraphie und Lehre des Hundes Diogenes’, Litterae Numismaticae Vindobonenses 1 (1979), 49–63.
E. K. Borthwick, ‘The Cynic and the Statue’, Classical Quarterly 51 no. 2 (2001), 494–8.
Philip Bosman, ‘Selling Cynicism: The Pragmatics of Diogenes’ Comic Performances’, Classical Quarterly 56 no. 1 (2006), 93–104.
F. Caizzi, ‘Antistene’, Studi Urbinati 38 (1964), 48–99.
V. Emeljanow, ‘A Note on the Cynic Short Cut to Happiness’, Mnemosyne ser. 4, 18 (1965), 182–4.
Percy Gardner, ‘Diogenes and Delphi’, Classical Review 7 no. 10 (1893), 437–9.
M.-O. Goulet-Cazé, ‘Une liste de disciples de Cratès le Cynique en Diogène Laërce 6.95’, Hermes 114 (1986), 247–52.
——, ‘Le Cynisme est-il une philosophie?’, in M. Dixsaut, ed., Contre Platon (Paris, 1993), 273–313.
R. F. Hock, ‘Simon the Shoemaker as an Ideal Cynic’, Greek, Roman and Byzantine Studies 17 (1976), 41–53.
Kristen Kennedy, ‘Hipparchia the Cynic: Feminist Rhetoric and the Ethics of Embodiment’, Hypatia 14 no. 2 (199), 48–71.
J. F. Kindstrand, ‘Diogenes Laertius on the “Chreia” Tradition’, Elenchos 71–2 (1986), 214–43.
——, ‘The Cynics and Heraclitus’, Eranos 83 (1985), 113–24.
J. Moles, ‘The Cynic’s Attitude to Moral Corruption’, Journal of Hellenic Studies 103 (1983), 103–23.
——, ‘The Woman and the River’, Apeiron 17 no. 2 (1983), 125–30.
Maria Noussia, ‘Parodia e Filosofia in Cratete Tebano’, in R. Pretagostini and E. Dettori, eds., La cultura Ellenistica: l’opera letteraria e l’esegesi antica (Rome, 2004), 127–35.
Susan Prince, ‘Socrates, Antisthenes and the Cynics’, in Sara Ahbel-Rappe and Rachana Kamtekar, eds., ‘A Companion to Socrates’ (Oxford, 2005), 75–92.
Audrey N. M. Rich, ‘The Cynic Conception of Autarcheia’, Mnemosyne 4th series 9.1 (1956), 23–9.
C. T. Seltman, ‘Diogenes of Sinope, Son of the Banker Hikesias’, Transactions of the International Numismatic Congress (London, 1936), 121.
W. Tarn, ‘Alexander, Cynics and Stoics’, American Journal of Philology 60 (1939), 41–70.
M. Winarczyk, ‘Theodoros ho Atheos und Diogenes von Sinope’, Eos 69 (1981), 37–42.
The only complete book devoted to the Cyrenaics in English is V. Tsouna, The Epistemology of the Cyrenaic School (Cambridge, 2004), which provides a detailed analysis of their sceptical epistemological views. There is a more general survey in German, K. Döring, Der Sokratesschüler Aristipp und die Kyrenaiker (Stuttgart, 1988), and mention should also be made of the very full introduction to Giannantoni’s collection of the Cyrenaic fragments (see above). Aristippos is briefly discussed in W. K. C. Guthrie, Socrates (Cambridge, 1971), 170–9, and there is somewhat longer and perhaps more perceptive discussion in Jean Humbert, Socrate et les petits Socratiques (Paris, 1967). See also W.-R. Mann, ‘The Life of Aristippos’, Archiv für Geschichte der Philosophie, 1978 (1996), 97–119. J. Classen, ‘Aristippos’, Hermes 86 no. 2 (1958), argues with some cogency that the elder Aristippos did not formulate the teachings that are recorded for the school. The nature of Cyrenaic hedonism is examined in Tim O’Keefe, ‘The Cyrenaics on Pleasure, Happiness and Future-Concern’, Phronesis 47 (2002), 395–416. Two papers on the later members of the school: P. Laks, ‘Anniceris et les plaisirs psychiques’, in J. Brunschwig and M. Nussbaum, eds., Passions and Perceptions (Cambridge, 1993), 18–49, and Wallace Matson, ‘Hegesias the Death-Persuader: Or, the Gloominess of Hedonism’, in Philosophy 73 no. 286 (Oct. 1998), 553–7.