Editing Xenophon (section)

==Socratic works and dialogues==
[[File:Xenophon Agesilaus.jpg|thumb|upright|Xenophon's [[Agesilaus (Xenophon)|''Agesilaus'']]]]
Xenophon's works include a selection of Socratic dialogues; these writings are preserved. Except for the dialogues of [[Plato]] and some pseudepigraphic/apocryphal dialogues, they are the only surviving representatives of the genre of [[Socratic dialogue]]. These works include Xenophon's ''[[Apology (Xenophon)|Apology]]'', ''[[Memorabilia (Xenophon)|Memorabilia]]'', ''[[Symposium (Xenophon)|Symposium]]'', and ''[[Oeconomicus]]''. The ''Symposium'' outlines the character of [[Socrates]] as he and his companions discuss what attributes they take pride in. One of the main plots of the ''Symposium'' is about the type of loving relationship (''noble'' or ''base'') a rich aristocrat will be able to establish with a young boy (present at the banquet alongside his own father). In ''Oeconomicus'', Socrates explains how to manage a household. Both the ''Apology'' and the ''Memorabilia'' defend Socrates' character and teachings. The former is set during the trial of Socrates, while the latter explains his moral principles and that he was not a corrupter of the youth.

Although Xenophon claims to have been present at the ''Symposium'', he was only a young boy at the date on which he proposes. Xenophon was not present at the trial of Socrates, having been on campaign in [[Anatolia]] and [[Mesopotamia]]. It seems that Xenophon wrote his ''Apology'' and ''Memorabilia'' as defences of his former teacher and to further the philosophic project, not to present a literal transcript of Socrates' response to the historical charges incurred.<ref name="autogenerated281" />

===Relationship with Socrates===
Xenophon was a student of Socrates. In his ''Lives of Eminent Philosophers'', the Greek biographer Diogenes Laërtius (who writes many centuries later) reports how Xenophon met Socrates. "They say that Socrates met [Xenophon] in a narrow lane, and put his stick across it and prevented him from passing by, asking him where all kinds of necessary things were sold. And when he had answered him, he asked him again where men were made good and virtuous. And as he did not know, he said, 'Follow me, then, and learn.' And from this time forth, Xenophon became a follower of Socrates."<ref>{{cite web |last=Laertius |first=Diogenes |title=thegreatthinkers.org |url=http://thegreatthinkers.org/xenophon/introduction/ |website=Great Thinkers |access-date=6 October 2014}}</ref> Diogenes Laërtius also relates an incident "when in the [[battle of Delium]] Xenophon had fallen from his horse" and Socrates reputedly "stepped in and saved his life."<ref>{{Cite book|title=Lives and Opinions of Eminent Philosophers|last=Laertius|first=Diogenes|chapter=Socrates}}</ref>

Both Plato and Xenophon wrote ''Apology'' concerning the death of Socrates. Xenophon and Plato seem to be concerned with the failures of Socrates to defend himself. Xenophon asserts that Socrates dealt with his prosecution in an exceedingly arrogant manner, or at least was perceived to have spoken arrogantly. Conversely, while not omitting it completely, Plato worked to temper that arrogance in his own ''Apology''. Xenophon framed Socrates' defense, which both men admit was not prepared at all, not as a failure to argue, but as striving for death even in the light of unconvincing charges. As Danzig interprets it, convincing the jury to condemn him even on unconvincing charges would be a rhetorical challenge worthy of the great persuader.<ref name="autogenerated281">Danzig, Gabriel. 2003. "Apologizing for Socrates: Plato and Xenophon on Socrates' Behavior in Court." Transactions of the American Philological Association. Vol. 133, No. 2, pp. 281–321.</ref> By contrast, Plato argued that Socrates was attempting to demonstrate a higher moral standard and teach a lesson.<ref name="autogenerated281" />

===Modern reception===
[[File:Parlament_Vienna_June_2006_185.jpg|thumb|Statue of Xenophon in front of the [[Austrian Parliament Building|Austrian parliament]]]]Xenophon's lessons on leadership have been reconsidered for their modern-day value.<ref name="administration41">O'Flannery, Jennifer. 2003. "Xenophon's (The Education of Cyrus) and Ideal Leadership Lessons for Modern Public Administration." Public Administration Quarterly. Vol. 27, No. 1/2, pp. 41–64.</ref> The ''Cyropaedia'', in outlining Cyrus as an ideal leader, is the work that O'Flannery suggests be used as a guide or example for those striving to be leaders. The linking of moral code and education is a quality subscribed to Cyrus that O'Flannery believes is in line with modern perceptions of leadership.<ref name="administration41" />