Rodrigo Illarraga

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.

Drawing on Xenophon’s Cyropaedia and wider corpus, this article argues that fear is a calibrated political instrument rather than the impulsive hallmark of tyranny. For Xenophon, fear can secure order when joined to law and consent; it is not fear that differentiates kingship from tyranny – lawlessness and ruling the unwilling do. While Cyrus deploys fear prudently to elicit willingness, Xenophon also exposes its liabilities: when unbalanced or left un-institutionalized, fear breeds resentment, dependence on a leader’s charisma, and the ultimate fragility of political order. In this sense, coercive fear yields only temporary compliance, whereas ‘respectful fear’ embedded in norms can stabilize rule. The essay situates fear as a political tool but emphasizes its negative externalities: misused fear corrodes loyalty, inflames insecurity, and can become destructive. Xenophon thus treats fear as an ethically ambivalent technique whose careful calibration marks good rule.

The present article aims to reconstruct some political consequences of aristippean philosophy in the light of fragment fs, 570 (= ssr, iv.a.163 = Memorabilia, ii.1.1–17) in order to show how Aristippus’ agreement with Socrates’ remarks fits the Cyrus composed by Xenophon in his Cyropaedia. In pursuance of this, I will review Aristippus’ ethics and will show how, despite the opposition with his hedonistic principles for a pleasureable life, Aristippus accepts that a good ruler needs to be a enkratic one—althouth he argues that pursuing any rule is senselessness. After showing how it is possible to recognice some hedonistic position in Adeimantus’ question at the beginning of Republic, iv, I will present the enkratic character of Cyrus. Finally, I will conclude pointing out the political continuities between Aristippus’ acceptance in fs, 570 and the ideal of ruler constructed by Xenophon.

En este artículo se busca presentar la pluralidad de voces en torno a la figura de Sócrates como problema filosófico. Un universo de críticas y encomios, diálogos constantes que se retroalimentan en respuestas y réplicas que podemos rastrear desde las mismas Acusaciones contra Sócrates de Polícrates y las respuestas de Jenofonte y Platón en sus sendas apologías. Es en esos intersticios en donde podemos reconstruir no solo a la figura de Sócrates, sino a la dinámica de su círculo, un grupo extenso y variopinto signado tanto por las diferencias entre sí como por la devoción a su amigo y maestro. Esta cuestión es, precisamente, la que atraviesa el dossier. Luego de una introducción al tema y, en especial, al rol de la obra de Jenofonte, se pasará a describir los artículos, mostrando los ejes en común que comparten.

This paper aims to introduce the plurality of voices that encircle the character of Socrates as a philosophical issue. A universe of criticism and praise, constant dialogues of answers and replicas that we can trace back to Socrates' Accusations against Polycrates and the answers of Xenophon and Plato in their apologies. In these interstices we can reconstruct not only the figure of Socrates, but also the dynamics of his circle an extensive and diverse group marked both by the differences between them and their devotion to their friend and teacher This is precisely the question that runs through the dossier. After an introduction on the subject and, specially, on the role of Xenophon’s works, the dossier’s papers will be described, showing the common topics and reflections.

Resumen: Durante la década del sesenta, la revista Movie hereda de Cahiers du cinéma las preferencias por la politique des auteurs y por cierto cine norteamericano. No obstante, sin abandonar esa predilección por un “cine de directores”, a lo largo de su trayectoria la revista británica intentará desarrollar un riguroso método de análisis formal a través de detallados close readings de los films. Algunos de sus integrantes buscan aplicar al cine los planteos de F. R. Leavis y la revista Scrutiny a propósito de la crítica literaria. Es esta modulación analítica la que será puesta en cuestión con el auge del estructuralismo y el posestructurailsmo a los que se asocia la revista Screen en los años 70.: During the sixties, the journal Movie inherits from Cahiers du cinéma the preferencies for a politique des auteurs and for certain american films. However, never abandoning this tendency towards a “cinema of directors”, the british journal develops a rigorous method of formal analysis and detailed close readings. Some of its members try to apply to cinema the concepts elaborated by F. R. Leavis and the journal Scrutiny in reference to literary criticism. It is precisely this analytic method that will be questioned during the boom of structuralism and post structuralism to which the journal Screen will be asociated in the 70s.

This article presents an interpretation of Cyrus’ psychology in Xenophon'sCyropaedia. Its point is that Cyrus’ psychological structure is composed by a set of three desires (philotimía, philanthrōpía, philomátheia) given by nature and a set of virtues (sōphrosúnēandenkráteia) acquired by education. The paper will argue that Cyrus, as an enkratic ruler, does not long for any kind of honours, but is guided by truephilotimía, that is, the desire for true honours—honours freely given by gratitude or admiration.philanthrōpíais the key to achieve these honours, since it naturally prompts a benevolent and generous behaviour. At the same time,philomátheiaprovides the desire of knowledge necessary to acquire the techniques in order to accomplish ambitious and philanthropic deeds. Therefore, confronting those who have posed negative interpretations of Cyrus, the article will argue that the uncommon combination of these psychological predispositions makes Cyrus a virtuous and effective ruler.

Una mirada desatenta sobre las reflexiones políticas del periodo clásico podría llevar a pensar que la Ciropedia es, por su protagonista, un producto excepcional de Jenofonte. En este trabajo nos proponemos mostrar cómo, contra esa posible concepción, la figura de Ciro goza de una destacada presencia en el grupo socrático, en particular, para Antístenes y Platón. Por esto, rastrearemos el lugar que ocupan las referencias al príncipe persa en las obras de estos dos filósofos socráticos, colocando especial atención a la manera en la que se vinculan, mediante su caracterización de Ciro, con la Ciropedia.

In the following article we will analyze Cyrus’ Mede education in Cyropaedia I, focusing in the reformulation of the Persian values previously inculcated to the young prince— especially, self-restrain and the rejection of ingratitude. To this end, after a synoptic introduction, where we will review the main contributions on the subject, we will present a brief analysis of children’s education in Persia. After this, we will discuss Cyrus’ stay in Media, studying five episodes in detail— the dinner with Astiages and Sacks, the passage from child to adolescent, the hunt, the first warlike experience, and the return to Persia. Finally, we will conclude by showing how Cyrus integrates his two educations into a reformulation with strong political weight.

RESUMEN ¿Cómo se resuelven las crisis políticas que se originan a partir del conflicto entre sociedades? ¿Qué acciones es necesario emprender? En este artículo abordaremos las respuestas que Jenofonte plantea a estas preguntas en la Ciropedia a partir de los casos de Armenia y Caldea. Para ello estudiaremos cada una de las situaciones, así como los modos de resolución que utiliza Ciro para afrontarlas. En este sentido, concluiremos que Jenofonte presenta a Ciro como un líder excepcional, que hace uso de una doble estrategia: generosidad y coacción, conceptos en apariencia contradictorios, deberán ser administrados conjuntamente para lograr el sometimiento voluntario de un pueblo. ABSTRACT How to solve political crisis arising from the conflict between different societies? What actions ought to be undertaken? In this article we will address the answers that Xenophon gives to these questions in Cyropaedia having in mind the Armenian and Chaldean affairs. For doing this, we will study the situations, as well as the ways of resolution Cyrus used to deal with them. We will conclude that Xenophon presents Cyrus as an exceptional leader who makes use of a double strategy: generosity and coercion. Apparently contradictory concepts, they must be administered together in order to reach the voluntary submission of a foreign society.

Um problema particularmente dificil em torno da leitura do platonicum corpus é o pensamento político de Platão. Entre as muitas facetas que contém essa área temática, um foco emergente é a leitura dos diferentes textos de Platão em relação a temas político fazendo referência uns aos outros. Entre esses textos destacam, pela sua dimensão e sua importância no trabalho total de Platão, a República e Timeu-Crítias. O objectivo deste trabalho é encontrar uma interpretação possível das semelhanças evidentes entre a primeira seção do Timeu e itens desenvolvidos nos livros II, III e V da República. Resumidamente, ambas seções delinean os elementos pragmáticos da configuração de uma cidade ideal: os sistemas que compõem os padrões sociais e educacionais. Contrariamente às posições que procuram explicar as semelhanças por meio da continuidade dramática dos dois diálogos e desafiando a hipótese de Proto-República, que suporta uma edição anterior a preservada agora, este trabalho propõe a existência de um estrato basal de pensamento político platônico. Em suma, esta abordagem suporta, mantendo as fontes selecionadas para a hipótese Proto-República, que a interação entre a República eo Timeu-Critias que se baseava em propostas políticas fundamentais que percorrem a obra de Platão, foi concebida antes da República e mantida até a composição do Timeu-Critias.

Un hecho innegable, dentro del amplísimo campo de estudios sobre la losofía griega antigua, es el crecimiento, durante las últimas décadas, de investigaciones atinentes a autores relegados durante buena parte del siglo XX por ser considerados irrelevantes o de escasa valía. Esta a rmación, que toca indudablemente al campo de las losofías socráticas a partir del iniciático trabajo de Gabrielle Giannantoni y, dentro de la lengua castellana, a la ampliación y traducción de esa edición por parte de Claudia Mársico, abarca a Jenofonte. El lósofo, mercenario e historiógrafo ateniense, junto con Platón privilegiado con el mote de “socrático mayor”, ha sido objeto de una renovada corriente en los últimos treinta años. Buena parte de este restaurado interés –que se ubica en línea con el amplio valor de Jenofonte para los estudiosos desde la Antigüedad clásica hasta el siglo XIX–, está centrado en la Ciropedia, famosísimo texto que retrata la vida y carácter de Ciro, fundador del Imperio Persa, adelantando lo que luego serían los denominados “espejos de príncipes”.

El presente trabajo busca analizar las estrategias políticas utilizadas por Ciro para lograr sus objetivos en el reparto de armas a los comunes en la Ciropedia de Jenofonte. Este episodio es una instancia clave en el proyecto del príncipe persa: Ciro se propone armar a los auxiliares, equiparando su situación militar a la de los homótimoi. En este movimiento abrirá para los comunes el acceso a premios y cargos, lo que representará una intensa reforma político-social. A partir de un estudio detallado de las secciones mencionadas, mostraremos qué concepción de justicia opera detrás del proyecto de Ciro, cómo logra los fines propuestos, y qué imagen de lider encarna el príncipe persa.