Florencia Castro Possi

In this chapter, we examine the portrayal of leadership and piety in the anime series Saint Seiya, arguing that its depiction of pious leadership aligns with Xenophon’s philosophy. The series illustrates Xenophon’s notion that true leadership is deeply rooted in piety and reverence for the gods. Seiya, the male protagonist, exemplifies these ideals through his actions and growth throughout the series. As the story progresses across various arcs, it emphasizes virtues such as piety and justice, reflecting Xenophon’s own views. Ultimately, we argue that Saint Seiya serves as a modern reimagining of the virtues of Xenophon’s ideal leader, especially emphasizing the essential connection between divine favor and human leadership.

En este trabajo pretendemos defender la idea planteada por Michael Flower (2016) de que la piedad es un sine qua non del liderazgo efectivo de Jenofonte y además justificar el hecho de que el modelo de líder en Jenofonte es antes que nada o “primero” un seguidor de los dioses. Utilizaremos para esto ejemplos del uso de adivinación en dos textos. En primer lugar se expondrán los consejos que ofrece Jenofonte en uno de sus tratados didácticos, el Hipárquico o Comandante de Caballería. Este breve texto fue escrito basado en su experiencia personal como soldado mercenario y comandante y en él ofrece sus consejos sobre cómo convertirse en un buen comandante. En segundo lugar presentaremos las aplicaciones prácticas de los consejos del Hipárquico en Anábasis, trabajo en el que Jenofonte relata los acontecimientos de su expedición en 401 a.C., cuando acompañó a Ciro el Joven a luchar por el trono de Persia contra su hermano Artajerjes y cuando, tras la muerte de Ciro, condujo a los soldados de regreso a Asia Menor. Anábasis exhibe una de las descripciones más completas en materia de adivinación desde un relato de primera mano. Aquí se presentan las principales formas de adivinación griega: la consulta al oráculo de Delfos, extispicina (lectura de entrañas), augurios (interpretación de vuelos de aves) y la aparición de presagios de suerte o señales.

Divination was a highly effective decision-making tool in classical Greece, and it had a large following, including leaders and commanders. Xenophon, one of the most renowned Athenian military commanders and Socratic philosophers, is one of the most complete sources on ancient divination. In his Memorabilia, he defines divination as a means of communication with the divine: 'in so far as we are unable to foresee what is advantageous for the future, the gods work with us, indicating through divination to those who consult them what is going to happen and teaching them how to obtain the best results' (Mem. 4.3.12). Divination had a high cultural status, especially oracles and seers or manteis (men or women who could interpret divine signs and understand the gods’ will). Many decisions were made under the assumption that divine auspices had an impact on both the personal and communal levels. Divination thus depicts humans as followers of the gods and is presented as an attempt to bring objectivity to human affairs as well as a useful tool for avoiding future conflicts between individuals or communities. In this case, we will study the use of divination. Students are invited to discuss how following the gods (however 'gods' and their signs may be defined in a modern context) can be an effective skill for leaders today.

This paper’s goal is to defend the thesis put forward by Michael Flower (2016) that piety is a sine qua non of effective leadership of Xenophon and also justify the fact that the model of leader in Xenophon is "first" (and foremost) a follower of the gods. We will present examples of the use of divination in two main texts. First of all, we will present the advice offered by Xenophon in one of his didactic treatises, the Hipparchicus or Cavalry Commander. This short text was written based on his personal experience as a mercenary soldier and commander and in it he offers his advice on how to become a good commander. In the second place I shall present the practical applications of the counsels of the Hipparchicus in Anabasis, a work in which Xenophon relates the events of his expedition in 401 B.C., when he accompanied Cyrus the Younger to fight for the throne of Persia against his brother Artaxerxes and, after the death of Cyrus, led the soldiers back to Asia Minor. Anabasis exhibits one of the most complete descriptions of divination from a first-hand account. Here the main forms of Greek divination are presented: consultation of the oracle at Delphi, extispicine (reading of entrails), omens (interpretation of bird flights), and the appearance of omens of luck or signs.

Este trabajo apunta a realizar un análisis a partir de la lectura de Derrida del Fedro platónico en su ensayo La pharmacie de Platon. En tres apartados, Derrida trabaja los conceptos de phármakon, pharmakeus y pharmakós. No obstante, pareciera que el concepto de phármakon se presenta como un fenómeno jerárquico frente a los otros dos términos. La riqueza de este concepto radica en su ambigüedad e imposibilidad para ser traducido, ya que cuenta con una doble ‘naturaleza’: la de veneno y la de remedio. Nos interesa mostrar que, a pesar de la indecibilidad, polisemia e intraducibilidad del concepto de phármakon, existen razones para pensar al pharmakós, concepto que Platón no utiliza en su obra, pero que no por eso se encuentra ausente, como la otra cara del phármakon. El pharmakós es conocido como el ‘chivo expiatorio’, aquel sujeto que, como parte de un ritual de purificación comunitaria propio de la religión griega, se expulsa de la ciudad para extirpar los males que la aquejan. Se busca, entonces, rescatar la importancia del pharmakós, encarnada en la figura de Sócrates, entendida como una existencia parasitaria que, por medio del phármakon, se elimina de la ciudad.