How can we benefit by reflecting on Four Platonic Dialogues on Love: Lysis, Alcibiades, Symposium, and Phaedrus? How similar are they? Was it possible for men and women, and husbands and wives, to be friends in ancient Greece and Rome? Did the Platonic dialogues on love condone or encourage homosexuality […]
The Greek hoplite infantry forces were the best warriors of their time, they were eagerly employed as mercenaries in the ancient world. The Greeks won the Battle of Cunaxa, and although Artaxerxes was wounded in the battle, his younger brother Cyrus died fighting. The Greek forces were stuck thousands of miles from home, but the Persian forces of Artaxerxes were fearful of directly attacking them. At first, the Persians guided them north towards the Greek colonies of the Black Sea, but then they double-crossed them, killing many of their generals. The Greeks simply elected new generals, with Xenophon now leading their forces, as they first fought the Persians, then mountain tribesmen, fighting for provisions, as they retreated to the Greek colonies on the shores of the Black Sea. […]
Socrates wants his students to think for themselves, so we cannot assume that Socrates really believes that virtue cannot be taught. After all, at the end of the dialogue, Socrates asserts that true knowledge leads to virtue. Perhaps he seeks to dissuade the youths in Athens from studying under the Sophists, who claim to be able to teach anything, for a fee, a generous fee, of course.
What example comes to mind if we assert that virtue can be taught? We need to go no further than the Book of Judges, which is filled with horrible stories that atheists love to parade as proof that God is not a loving god. We must keep in mind the constant theme of the Book of Judges: Everyone in Israel did what was right IN HIS OWN EYES. Which is the slogan of the Sophists. […]
Was Xenophon a warrior, a historian, or a philosopher? Xenophon is one of the rare ancient authors whose entire corpus of major works have survived, putting him in the company of Plato and St Augustine, he was highly regarded among ancient and medieval scholars, though hyper-critical modern scholars tend to deprecate him. He was a student of Socrates and wrote several works featuring Socrates, including a fascinating collections of his Stoic-like sayings in the Memorabilia. […]
In antiquity through the Renaissance, Alcibiades I was a highly regarded Platonic dialogue, and was often the first dialogue serious students of philosophy studied. However, many modern scholars deprecate this dialogue, arguing that it was not written by Plato. We demur, we tend to side with the ancient, medieval, and Renaissance scholars in such judgments, who tend to be inclusive, whereas modern scholars tend to be exclusive, demanding absolute certainty of proof. Our translator agrees with us, he says that the German scholar Schleiermacher first doubted its authenticity based on scholarly taste and a superficial reading. IMHO, although it does appear to differ from his other earlier dialogues, Alcibiades I was likely either written by Plato, or maybe by one of his brightest students, with his input. […]
The historian Will Durant summarizes this March of the Ten Thousand, led by Xenophon, “was one of the greatest adventures in human history. We are amazed at the inexhaustible courage of these Greeks, fighting their way on foot, day by day for five months, thorough two thousand miles of enemy country, across hot and foodless plains, and over perilous mountain passes covered with eight feet of snow, while armies and guerrilla bands attacked them in the rear and in front and on either flank, and hostile natives used every device to kill them, or mislead them, or bar their way.” […]
During his first hunt, Cyrus the Great eagerly pressed his horse to chase a great stag. His horse slipped, going to his knees, nearly throwing him, but “the boy managed to keep his seat, and the horse recovered its footing,” and shortly “Cyrus let fly his javelin, and the stag fell dead, a beautiful big creature.” When they were dismounted, admiring the slain stag, Cyrus sprang back on his horse when he heard a “frenzied wild boar charging down on them. He charged to meet it, drawing his bow with the surest aim possible, struck the beast in the forehead, and laid him low.” Cyrus would later display this brave coolness when under fire in battle. […]
Why study the Peloponnesian wars? One main reason is: You cannot understand the Platonic dialogues without first understanding the history of the Peloponnesian Wars, because so many of the leading figures of this period are referenced in the Platonic dialogues, and we can learn many moral lessons from the war, which changed the Greek city-states forever.
The history of the war includes many interesting personalities, including Pericles, the founder of the radical democracy of Athens who died in the first years of the war, and Alcibiades, the ladies’ man and charismatic personality who was a leader of all three sides of the antagonists of the war, and we have the Spartan general Lysander who spared Athens from destruction when she lost the war. […]
Seizing women for marriage was part of many ancient cultures. When in war a particularly hated city-state was conquered, it was common practice to slaughter the military age men and enslave the women and children, and many of the women would be enslaved as concubines. Early in the Peloponnesian Wars, Thucydides tells us the dramatic of how first the Athenian Assembly condemned the city-state of Mytilene to this fate, then changed their mind the next day, and how a furiously rowed trireme bearing this good news beat the previous day’s trireme just in the nick of time, saving the city of Mytilene!
Thucydides also tells of the siege of the Melians, whose men were executed, and her women and children sold into slavery at the hands of the Athenians late in the war, and how the Athenians worried they would suffer the same fate when they lost the war to Sparta. […]
Sparta was the city-state that dominated the Peloponnese, the region that is separated from Athens and the rest of Greece by the narrow Isthmus at Corinth, and without that isthmus it would be an island to itself. Sparta was a traditional and conservative agricultural society that was not welcoming to foreigners, other than aristocratic guest-friends. […]
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