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Tiresias: The Ancient Mediterranean Religions Source Database



11242
Xenophon, Memoirs, 1.2.1


θαυμαστὸν δὲ φαίνεταί μοι καὶ τὸ πεισθῆναί τινας ὡς Σωκράτης τοὺς νέους διέφθειρεν, ὃς πρὸς τοῖς εἰρημένοις πρῶτον μὲν ἀφροδισίων καὶ γαστρὸς πάντων ἀνθρώπων ἐγκρατέστατος ἦν, εἶτα πρὸς χειμῶνα καὶ θέρος καὶ πάντας πόνους καρτερικώτατος, ἔτι δὲ πρὸς τὸ μετρίων δεῖσθαι πεπαιδευμένος οὕτως, ὥστε πάνυ μικρὰ κεκτημένος πάνυ ῥᾳδίως ἔχειν ἀρκοῦντα.No less wonderful is it to me that some believed the charge brought against Socrates of corrupting the youth. In the first place, apart from what I have said, in control of his own passions and appetites he was the strictest of men; further, in endurance of cold and heat and every kind of toil he was most resolute; and besides, his needs were so schooled to moderation that having very little he was yet very content.


θαυμαστὸν δὲ φαίνεταί μοι καὶ τὸ πεισθῆναί τινας ὡς Σωκράτης τοὺς νέους διέφθειρεν, ὃς πρὸς τοῖς εἰρημένοις πρῶτον μὲν ἀφροδισίων καὶ γαστρὸς πάντων ἀνθρώπων ἐγκρατέστατος ἦν, εἶτα πρὸς χειμῶνα καὶ θέρος καὶ πάντας πόνους καρτερικώτατος, ἔτι δὲ πρὸς τὸ μετρίων δεῖσθαι πεπαιδευμένος οὕτως, ὥστε πάνυ μικρὰ κεκτημένος πάνυ ῥᾳδίως ἔχειν ἀρκοῦντα.No less wonderful is it to me that some believed the charge brought against Socrates of corrupting the youth. In the first place, apart from what I have said, in control of his own passions and appetites he was the strictest of men; further, in endurance of cold and heat and every kind of toil he was most resolute; and besides, his needs were so schooled to moderation that having very little he was yet very content.


Intertexts (texts cited often on the same page as the searched text):

13 results
1. Hesiod, Works And Days, 288-297, 299-309, 312-319, 287 (8th cent. BCE - 7th cent. BCE)

287. Perses, remember this, serve righteousne
2. Antiphon of Athens, Fragments, None (5th cent. BCE - 5th cent. BCE)

3. Plato, Charmides, None (5th cent. BCE - 4th cent. BCE)

155d. he gave me such a look with his eyes as passes description, and was just about to plunge into a question, and when all the people in the wrestling-school surged round about us on every side—then, ah then, my noble friend, I saw inside his cloak and caught fire, and could possess myself no longer; and I thought none was so wise in love-matters as Cydias, who in speaking of a beautiful boy recommends someone to beware of coming as a fawn before the lion, and being seized as his portion of flesh ; for I too felt
4. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)

5. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)

196c. takes not hold of Love; nor is there violence in his dealings, since Love wins all men’s willing service; and agreements on both sides willingly made are held to be just by our city’s sovereign, the law. Then, over and above his justice, he is richly endowed with temperance. We all agree that temperance is a control of pleasures and desires, while no pleasure is stronger than Love: if they are the weaker, they must be under Love’s control, and he is their controller; so that Love, by controlling pleasures and desires, must be eminently temperate. And observe how in valor
6. Xenophon, The Education of Cyrus, 1.2.1, 1.4.3 (5th cent. BCE - 4th cent. BCE)

1.2.1. The father of Cyrus is said to have been His parentage Cambyses, king of the Persians: this Cambyses belonged to the stock of the Persidae, and the Persidae derive their name from Perseus. His mother, it is generally agreed, was Mandane; and this Mandane was the daughter of Astyages, sometime king of the Medes. And even to this day the barbarians tell in story and in song that Cyrus was most handsome in person, most generous of heart, most devoted to learning, and most ambitious, so that he endured all sorts of labour and faced all sorts of danger for the sake of praise.
7. Xenophon, Memoirs, 1.2.3, 1.2.14, 1.2.24, 1.3.7-1.3.8, 1.5.4-1.5.5, 1.6.10, 2.1.26, 2.1.29-2.1.33, 3.9.4-3.9.5, 4.5.11, 4.8.11 (5th cent. BCE - 4th cent. BCE)

1.2.3. To be sure he never professed to teach this; but, by letting his own light shine, he led his disciples to hope that they through imitation of him would attain to such excellence. 1.2.14. Ambition was the very life-blood of both: no Athenian was ever like them. They were eager to get control of everything and to outstrip every rival in notoriety. They knew that Socrates was living on very little, and yet was wholly independent; that he was strictly moderate in all his pleasures; and that in argument he could do what he liked with any disputant. 1.2.24. And indeed it was thus with Critias and Alcibiades. So long as they were with Socrates, they found in him an ally who gave them strength to conquer their evil passions. But when they parted from him, Critias fled to Thessaly, and got among men who put lawlessness before justice; while Alcibiades, on account of his beauty, was hunted by many great ladies, and because of his influence at Athens and among her allies he was spoilt by many powerful men: and as athletes who gain an easy victory in the games are apt to neglect their training, so the honour in which he was held, the cheap triumph he won with the people, led him to neglect himself. 1.3.7. I believe, he said in jest, it was by providing a feast of such things that Circe made swine; and it was partly by the prompting of Hermes, In Odyssey, X. 281 f. partly through his own self-restraint and avoidance of excessive indulgence in such things, that Odysseus was not turned into a pig. 1.3.8. This was how he would talk on the subject, half joking, half in earnest. of sensual passion he would say: Avoid it resolutely: it is not easy to control yourself once you meddle with that sort of thing. Thus, on hearing that Critobulus had kissed Alcibiades’ pretty boy, he put this question to Xenophon before Critobulus: 1.5.4. In social intercourse what pleasure could you find in such a man, knowing that he prefers your sauces and your wines to your friends, and likes the women Employed to entertain the guests at the banquet. better than the company? Should not every man hold self-control to be the foundation of all virtue, and first lay this foundation firmly in his soul? 1.5.5. For who without this can learn any good or practise it worthily? Or what man that is the slave of his pleasures is not in an evil plight body and soul alike? From my heart I declare that every free man should pray not to have such a man among his slaves; and every man who is a slave to such pleasures should entreat the gods to give him good masters: thus, and only thus, may he find salvation. 1.6.10. You seem, Antiphon, to imagine that happiness consists in luxury and extravagance. But my belief is that to have no wants is divine; Cyropaedia VIII. iii. 40. to have as few as possible comes next to the divine; and as that which is divine is supreme, so that which approaches nearest to its nature is nearest to the supreme. 2.1.26. Now when Heracles heard this, he asked, Lady, pray what is your name? My friends call me Happiness, she said, but among those that hate me I am nicknamed Vice. 2.1.29. And Vice, as Prodicus tells, answered and said: Heracles, mark you how hard and long is that road to joy, of which this woman tells? but I will lead you by a short and easy road to happiness. And Virtue said: 2.1.30. What good thing is thine, poor wretch, or what pleasant thing dost thou know, if thou wilt do nought to win them? Thou dost not even tarry for the desire of pleasant things, but fillest thyself with all things before thou desirest them, eating before thou art hungry, drinking before thou art thirsty, getting thee cooks, to give zest to eating, buying thee costly wines and running to and fro in search of snow in summer, to give zest to drinking; to soothe thy slumbers it is not enough for thee to buy soft coverlets, but thou must have frames for thy beds. For not toil, but the tedium of having nothing to do, makes thee long for sleep. Thou dost rouse lust by many a trick, when there is no need, using men as women: thus thou trainest thy friends, waxing wanton by night, consuming in sleep the best hours of day. 2.1.31. Immortal art thou, yet the outcast of the gods, the scorn of good men. Praise, sweetest of all things to hear, thou hearest not: the sweetest of all sights thou beholdest not, for never yet hast thou beheld a good work wrought by thyself. Who will believe what thou dost say? who will grant what thou dost ask? Or what sane man will dare join thy throng? While thy votaries are young their bodies are weak, when they wax old, their souls are without sense; idle and sleek they thrive in youth, withered and weary they journey through old age, and their past deeds bring them shame, their present deeds distress. Pleasure they ran through in their youth: hardship they laid up for their old age. 2.1.32. But I company with gods and good men, and no fair deed of god or man is done without my aid. I am first in honour among the gods and among men that are akin to me: to craftsmen a beloved fellow-worker, to masters a faithful guardian of the house, to servants a kindly protector: good helpmate in the toils of peace, staunch ally in the deeds of war, best partner in friendship. 2.1.33. To my friends meat and drink bring sweet and simple enjoyment: for they wait till they crave them. And a sweeter sleep falls on them than on idle folk: they are not vexed at awaking from it, nor for its sake do they neglect to do their duties. The young rejoice to win the praise of the old; the elders are glad to be honoured by the young; with joy they recall their deeds past, and their present well-doing is joy to them, for through me they are dear to the gods, lovely to friends, precious to their native land. And when comes the appointed end, they lie not forgotten and dishonoured, but live on, sung and remembered for all time. O Heracles, thou son of goodly parents, if thou wilt labour earnestly on this wise, thou mayest have for thine own the most blessed happiness. 3.9.4. Between Wisdom and Prudence he drew no distinction; but if a man knows and practises what is beautiful and good, knows and avoids what is base, The Greek text is corrupt, but the sense is clear. that man he judged to be both wise and prudent. When asked further whether he thought that those who know what they ought to do and yet do the opposite are at once wise and vicious, he answered: No; not so much that, as both unwise and vicious. For I think that all men have a choice between various courses, and choose and follow the one which they think conduces most to their advantage. Therefore I hold that those who follow the wrong course are neither wise nor prudent. 3.9.5. He said that Justice and every other form of Virtue is Wisdom. For just actions and all forms of virtuous activity are beautiful and good. He who knows the beautiful and good will never choose anything else, he who is ignorant of them cannot do them, and even if he tries, will fail. Hence the wise do what is beautiful and good, the unwise cannot and fail if they try. Therefore since just actions and all other forms of beautiful and good activity are virtuous actions, it is clear that Justice and every other form of Virtue is Wisdom. 4.5.11. Socrates, said Euthydemus, I think you mean that he who is at the mercy of the bodily pleasures has no concern whatever with virtue in any form. Yes, Euthydemus; for how can an incontinent man be any better than the dullest beast? How can he who fails to consider the things that matter most, and strives by every means to do the things that are most pleasant, be better than the stupidest of creatures? No, only the self-controlled have power to consider the things that matter most, and, sorting them out after their kind, by word and deed alike to prefer the good and reject the evil. 4.8.11. This was the tenor of his conversation with Hermogenes and with the others. All who knew what manner of man Socrates was and who seek after virtue continue to this day to miss him beyond all others, as the chief of helpers in the quest of virtue. For myself, I have described him as he was: so religious that he did nothing without counsel from the gods; so just that he did no injury, however small, to any man, but conferred the greatest benefits on all who dealt with him; so self-controlled that he never chose the pleasanter rather than the better course; so wise that he was unerring in his judgment of the better and the worse, and needed no counsellor, but relied on himself for his knowledge of them; masterly in expounding and defining such things; no less masterly in putting others to the test, and convincing them of error and exhorting them to follow virtue and gentleness. To me then he seemed to be all that a truly good and happy man must be. But if there is any doubter, let him set the character of other men beside these things; then let him judge.
8. Xenophon, Constitution of The Spartans, 2.12-2.14 (5th cent. BCE - 4th cent. BCE)

2.12. I think I ought to say something also about intimacy with boys, since this matter also has a bearing on education. In other Greek states, for instance among the Boeotians, man and boy live together, like married people; Symposium , 8.34. elsewhere, among the Eleians, for example, consent is won by means of favours. Some, on the other hand, entirely forbid suitors to talk with boys. 2.13. The customs instituted by Lycurgus were opposed to all of these. If someone, being himself an honest man, admired a boy’s soul and tried to make of him an ideal friend without reproach and to associate with him, he approved, and believed in the excellence of this kind of training. But if it was clear that the attraction lay in the boy’s outward beauty, he banned the connexion as an abomination; and thus he caused lovers to abstain from boys no less than parents abstain from sexual intercourse with their children and brothers and sisters with each other. 2.14. I am not surprised, however, that people refuse to believe this. For in many states the laws are not opposed to the indulgence of these appetites. I have now dealt with the Spartan system of education, and that of the other Greek states. Which system turns out men more obedient, more respectful, and more strictly temperate, anyone who chooses may once more judge for himself.
9. Xenophon, Symposium, 4.34 (5th cent. BCE - 4th cent. BCE)

4.34. Come, now, Antisthenes, said Socrates , take your turn and tell us how it is that with such slender means you base your pride on wealth. Because, sirs, I conceive that people’s wealth and poverty are to be found not in their real estate but in their hearts.
10. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE)

11. Plutarch, Aristides, 25.7-25.8 (1st cent. CE - 2nd cent. CE)

12. Seneca The Younger, Letters, 6.5 (1st cent. CE - 1st cent. CE)

13. Diogenes Laertius, Lives of The Philosophers, 2.66, 6.7, 6.11, 6.23, 6.27, 6.34, 6.49, 6.59 (3rd cent. CE - 3rd cent. CE)

2.66. He was capable of adapting himself to place, time and person, and of playing his part appropriately under whatever circumstances. Hence he found more favour than anybody else with Dionysius, because he could always turn the situation to good account. He derived pleasure from what was present, and did not toil to procure the enjoyment of something not present Hence Diogenes called him the king's poodle Timon, too, sneered at him for luxury in these words:Such was the delicate nature of Aristippus, who groped after error by touch.He is said to have ordered a partridge to be bought at a cost of fifty drachmae, and, when someone censured him, he inquired, Would not you have given an obol for it? and, being answered in the affirmative, rejoined, Fifty drachmae are no more to me. 6.7. Being asked what learning is the most necessary, he replied, How to get rid of having anything to unlearn. And he advised that when men are slandered, they should endure it more courageously than if they were pelted with stones.And he used to taunt Plato with being conceited. At all events when in a procession he spied a spirited charger he said, turning to Plato, It seems to me that you would have made just such a proud, showy steed. This because Plato was constantly praising horseflesh. And one day he visited Plato, who was ill, and seeing the basin into which Plato had vomited, remarked, The bile I see, but not the pride. 6.11. And he held virtue to be sufficient in itself to ensure happiness, since it needed nothing else except the strength of a Socrates. And he maintained that virtue is an affair of deeds and does not need a store of words or learning; that the wise man is self-sufficing, for all the goods of others are his; that ill repute is a good thing and much the same as pain; that the wise man will be guided in his public acts not by the established laws but by the law of virtue; that he will also marry in order to have children from union with the handsomest women; furthermore that he will not disdain to love, for only the wise man knows who are worthy to be loved. 6.23. He did not lean upon a staff until he grew infirm; but afterwards he would carry it everywhere, not indeed in the city, but when walking along the road with it and with his wallet; so say Olympiodorus, once a magistrate at Athens, Polyeuctus the orator, and Lysanias the son of Aeschrio. He had written to some one to try and procure a cottage for him. When this man was a long time about it, he took for his abode the tub in the Metroon, as he himself explains in his letters. And in summer he used to roll in it over hot sand, while in winter he used to embrace statues covered with snow, using every means of inuring himself to hardship. 6.27. Being asked where in Greece he saw good men, he replied, Good men nowhere, but good boys at Lacedaemon. When one day he was gravely discoursing and nobody attended to him, he began whistling, and as people clustered about him, he reproached them with coming in all seriousness to hear nonsense, but slowly and contemptuously when the theme was serious. He would say that men strive in digging and kicking to outdo one another, but no one strives to become a good man and true. 6.34. To those who said to him, You are an old man; take a rest, What? he replied, if I were running in the stadium, ought I to slacken my pace when approaching the goal? ought I not rather to put on speed? Having been invited to a dinner, he declared that he wouldn't go; for, the last time he went, his host had not expressed a proper gratitude. He would walk upon snow barefoot and do the other things mentioned above. Not only so; he even attempted to eat meat raw, but could not manage to digest it. He once found Demosthenes the orator lunching at an inn, and, when he retired within, Diogenes said, All the more you will be inside the tavern. When some strangers expressed a wish to see Demosthenes, he stretched out his middle finger and said, There goes the demagogue of Athens. 6.49. When some one reproached him with his exile, his reply was, Nay, it was through that, you miserable fellow, that I came to be a philosopher. Again, when some one reminded him that the people of Sinope had sentenced him to exile, And I them, said he, to home-staying. Once he saw an Olympic victor tending sheep and thus accosted him: Too quickly, my good friend, have you left Olympia for Nemea. Being asked why athletes are so stupid, his answer was, Because they are built up of pork and beef. He once begged alms of a statue, and, when asked why he did so, replied, To get practice in being refused. In asking alms – as he did at first by reason of his poverty – he used this form: If you have already given to anyone else, give to me also; if not, begin with me. 6.59. When some one expressed astonishment at the votive offerings in Samothrace, his comment was, There would have been far more, if those who were not saved had set up offerings. But others attribute this remark to Diagoras of Melos. To a handsome youth, who was going out to dinner, he said, You will come back a worse man. When he came back and said next day, I went and am none the worse for it, Diogenes said, Not Worse-man (Chiron), but Lax-man (Eurytion). He was asking alms of a bad-tempered man, who said, Yes, if you can persuade me. If I could have persuaded you, said Diogenes, I would have persuaded you to hang yourself. He was returning from Lacedaemon to Athens; and on some one asking, Whither and whence? he replied, From the men's apartments to the women's.


Subjects of this text:

subject book bibliographic info
afterlife Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 206
agesilaus ii Wolfsdorf, Early Greek Ethics (2020) 417
aretē/-a (virtue, excellence), and enkrateia in xenophon Wolfsdorf, Early Greek Ethics (2020) 418
aretē/-a (virtue, excellence), identified with knowledge Wolfsdorf, Early Greek Ethics (2020) 418
aristocracy, and pederasty Wolfsdorf, Early Greek Ethics (2020) 254
aristocracy, and sōphrosynē Wolfsdorf, Early Greek Ethics (2020) 254
aristophanes, as source for socrates Wolfsdorf, Early Greek Ethics (2020) 662
aristotle Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 8
asceticsm, and the elite in xenophon Wolfsdorf, Early Greek Ethics (2020) 254
asceticsm Wolfsdorf, Early Greek Ethics (2020) 662
athens Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 206
critias, ancestry Wolfsdorf, Early Greek Ethics (2020) 254
critias, platos portrayal Wolfsdorf, Early Greek Ethics (2020) 254
critias, xenophons portrayal Wolfsdorf, Early Greek Ethics (2020) 254
critias Wolfsdorf, Early Greek Ethics (2020) 254
cynics, way of life Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 206
cyrus the elder Wolfsdorf, Early Greek Ethics (2020) 417
daimones, and socrates Wolfsdorf, Early Greek Ethics (2020) 181
deists Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 206
desire Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 8
diogenes laertius Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 206
diogenes of sinope xx, xxv, asceticism and self-sufficiency Wolfsdorf, Early Greek Ethics (2020) 662
diogenes of sinope xx, xxv Wolfsdorf, Early Greek Ethics (2020) 662
divinity, freedom from wants Wolfsdorf, Early Greek Ethics (2020) 418
eleusinian mysteries Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 206
endurance (karteria) Wolfsdorf, Early Greek Ethics (2020) 417, 418
enkrateia Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 8
ethics, influence of socrates on Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 8
eudaimonia/-ē Wolfsdorf, Early Greek Ethics (2020) 181
eudaimonism, socratic Wolfsdorf, Early Greek Ethics (2020) 181
god Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 206
gods, correct thinking about the Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 206
gods Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 206
goodness, good life Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 8
greek, cynics Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 206
hellenistic philosophy, ethics of Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 8
impiety Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 206
isles of the blest Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 206
johnstone, steven Wolfsdorf, Early Greek Ethics (2020) 254
justice (dikē), in xenophon Wolfsdorf, Early Greek Ethics (2020) 418
moral / morality, duty Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 206
mysteries, cults Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 206
nothing in excess (mēden agan) Wolfsdorf, Early Greek Ethics (2020) 662
oenomaus Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 206
passion Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 8
pederasty Wolfsdorf, Early Greek Ethics (2020) 254
philanthropia Wolfsdorf, Early Greek Ethics (2020) 417
phronēsis (wisdom, intelligence) Wolfsdorf, Early Greek Ethics (2020) 417
plato Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 8
pleasure Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 8
poetry, critias and Wolfsdorf, Early Greek Ethics (2020) 254
poverty, of socrates Wolfsdorf, Early Greek Ethics (2020) 181
practice (askēsis, meletē), in cynic thought Wolfsdorf, Early Greek Ethics (2020) 662
practice (askēsis, meletē), in socratic thought Wolfsdorf, Early Greek Ethics (2020) 418
pythian oracle Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 206
reason Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 8
religious, acts Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 206
rule Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 8
sacrifices Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 206
self, concepts of Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 8
self-mastery/self-restraint (enkrateia), in xenophon Wolfsdorf, Early Greek Ethics (2020) 417, 418
self-mastery Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 8
self-sufficiency (autarkeia), cynic Wolfsdorf, Early Greek Ethics (2020) 662
self-sufficiency (autarkeia) Wolfsdorf, Early Greek Ethics (2020) 418
socrates, and critias Wolfsdorf, Early Greek Ethics (2020) 254
socrates, asceticism Wolfsdorf, Early Greek Ethics (2020) 662
socrates, influence on ethics Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 8
socrates, poverty of Wolfsdorf, Early Greek Ethics (2020) 181
socrates, prosecution of Wolfsdorf, Early Greek Ethics (2020) 417
socrates, xenophons portrayal of Wolfsdorf, Early Greek Ethics (2020) 417
socrates Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 206
socratic literature, of xenophon Wolfsdorf, Early Greek Ethics (2020) 417, 418
sophrosyne Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 8
soul' Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 8
soul Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 206
strength, socratic Wolfsdorf, Early Greek Ethics (2020) 662
sōphrosynē (moderation, self-control, discipline, sound-mindedness, temperance), attributed to critias Wolfsdorf, Early Greek Ethics (2020) 254
sōphrosynē (moderation, self-control, discipline, sound-mindedness, temperance), in platos charmides Wolfsdorf, Early Greek Ethics (2020) 254
teachability of aretē Wolfsdorf, Early Greek Ethics (2020) 418
temples Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 206
toils (ponoi), natural Wolfsdorf, Early Greek Ethics (2020) 662
volitional asceticism Wolfsdorf, Early Greek Ethics (2020) 662
wealth, socratic view Wolfsdorf, Early Greek Ethics (2020) 181
worship, acts of Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 206
worship, public Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 206
xenophon, on critias Wolfsdorf, Early Greek Ethics (2020) 254
xenophon, on self-mastery Wolfsdorf, Early Greek Ethics (2020) 417, 418
xenophon, traits of role models Wolfsdorf, Early Greek Ethics (2020) 417
xenophon Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 8; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 206; Wolfsdorf, Early Greek Ethics (2020) 417, 418