Editing Alexander the Great (section)

===Personality===

Both of Alexander's parents encouraged his ambitions. His father Philip was probably Alexander's most immediate and influential role model, as the young Alexander watched him campaign practically every year, winning victory after victory while ignoring severe wounds.{{sfn|Roisman|Worthington|2010|p=190}} Alexander's relationship with his father "forged" the competitive side of his personality; he had a need to outdo his father, illustrated by his reckless behavior in battle.{{sfn|Green|2007|pp=15–16}} While Alexander worried that his father would leave him "no great or brilliant achievement to be displayed to the world",<ref name="PA5"/> he also downplayed his father's achievements to his companions.{{sfn|Green|2007|pp=15–16}} Alexander's mother Olympias similarly had huge ambitions, and encouraged her son to believe it was his destiny to conquer the Persian Empire.{{sfn|Green|2007|pp=15–16}} She instilled a sense of destiny in him,{{sfn|Green|2007|p=4}} and Plutarch tells how his ambition "kept his spirit serious and lofty in advance of his years".<ref name="PA4"/>

According to Plutarch, Alexander also had a violent temper and rash, impulsive nature,<ref name="AVII29"/> which could influence his decision making.{{sfn|Green|2007|pp=15–16}} Although Alexander was stubborn and did not respond well to orders from his father, he was open to reasoned debate.<ref name="PA7"/> He had a calmer side—perceptive, logical, and calculating. He had a great desire for knowledge, a love for philosophy, and was an avid reader.<ref name="PA8"/> This was no doubt in part due to Aristotle's tutelage; Alexander was intelligent and quick to learn.{{sfn|Green|2007|pp=15–16}} His intelligent and rational side was amply demonstrated by his ability and success as a general.<ref name="AVII29"/> He had great self-restraint in "pleasures of the body", in contrast with his lack of [[self-control]] with alcohol.<ref name="AVII28">{{harvnb | Arrian|1976|loc=VII, 28}}</ref>
[[File:Lion hunt mosaic from Pella.jpg|thumb|Alexander (left), wearing a ''[[kausia]]'' and fighting an [[Asiatic lion]] with his friend [[Craterus]] (detail); late 4th century BC [[mosaic]],<ref>[[Olga Palagia]] (2000). "Hephaestion's Pyre and the Royal Hunt of Alexander", in A.B. Bosworth and E.J. Baynham (eds), ''Alexander the Great in Fact and Fiction''. Oxford & New York: Oxford University Press. {{ISBN|978-0-19-815287-3}}, p. 185.</ref> [[Pella]] Museum]]

Alexander was erudite and patronized both arts and sciences.<ref name="PA4"/><ref name="PA8"/> However, he had little interest in sports or the [[Ancient Olympic Games|Olympic Games]] (unlike his father), seeking only the [[Homeric]] ideals of honour (''timê'') and glory (''kudos'').<ref>{{harvnb|Roisman|Worthington|2010|p=190}}, {{harvnb|Green|2007|p=4}}</ref> He had great [[charisma]] and force of personality, characteristics which made him a great leader.{{sfn|Green|2007|pp=24–26}}<ref name="AVII29"/> His unique abilities were further demonstrated by the inability of any of his generals to unite Macedonia and retain the Empire after his death—only Alexander had the ability to do so.{{sfn|Green|2007|pp=24–26}}

During his final years, and especially after the death of Hephaestion, Alexander began to exhibit signs of [[wikt:megalomania|megalomania]] and [[paranoia]].{{sfn|Green|2007|pp=23–24}} His extraordinary achievements, coupled with his own ineffable sense of destiny and the flattery of his companions, may have combined to produce this effect.{{sfn|Green|2007|pp=20–21}} His [[delusions of grandeur]] are readily visible in his [[#Will|will]] and in his desire to conquer the world,{{sfn|Green|2007|pp=23–24}} in as much as he is by various sources described as having ''boundless ambition'',<ref>M Wood (edited by T Gergel) – [https://books.google.com/books?id=5kxoAAAAMAAJ Alexander: Selected Texts from Arrian, Curtius and Plutarch] Penguin, 2004 {{ISBN|978-0-14-101312-1}} [Retrieved 8 April 2015]</ref><ref>{{cite book |url=https://books.google.com/books?id=TUqQbemlo80C&pg=PA7 |page=7 |title=Medieval French Alexander, the |isbn=978-0-7914-8832-4 |last1=Maddox |first1=Donald |last2=Sturm-Maddox |first2=Sara |date=February 2012 |publisher=State University of New York Press |access-date=17 October 2016}}</ref> an epithet, the meaning of which has descended into a historical cliché.<ref>G Highet<!-- taught classics at Oxford University until 1938; in 1950 he was appointed Anthon Professor of the Latin Language and Literature at Columbia University --> – [https://books.google.com/books?id=KRbBTeM9M2oC&pg=PA68 The Classical Tradition: Greek and Roman Influences on Western Literature: Greek and Roman Influences on Western Literature], Oxford University Press, 31 December 1949 p. 68 [Retrieved 2015-04-08] (ed. cf. – [http://www.merriam-webster.com/dictionary/clich%C3%A9 Merriam-webster.com] {{Webarchive|url=https://web.archive.org/web/20150626135648/http://www.merriam-webster.com/dictionary/clich%C3%A9 |date=26 June 2015 }})</ref><ref>Merriam-Webster [http://www.merriam-webster.com/dictionary/epithet – epithet] {{Webarchive|url=https://web.archive.org/web/20150326115024/http://www.merriam-webster.com/dictionary/epithet |date=26 March 2015 }} [Retrieved 8 April 2015]</ref>

He appears to have believed himself a deity, or at least sought to deify himself.{{sfn|Green|2007|pp=23–24}} Olympias always insisted to him that he was the son of Zeus,<ref name="PA3" /> an idea apparently confirmed to him by the oracle of Amun at [[Siwa Oasis|Siwa]].<ref name="P27"/> He began to identify himself as the son of Zeus-Ammon.<ref name="P27"/> Alexander adopted elements of Persian dress and customs at court, notably ''[[proskynesis]]'', which was one aspect of Alexander's broad strategy aimed at securing the aid and support of the Iranian upper classes;{{sfn|Briant|1985|pages=827–830}} however the practise of ''proskynesis'' was disapproved by the Macedonians, and they were unwilling to perform it.<ref name="AVII11"/> This behaviour cost him the sympathies of many of his countrymen.<ref name="PA45"/> Alexander also was a pragmatic ruler who understood the difficulties of ruling culturally disparate peoples, many of whom lived in societies where the king was treated as divine.<ref>{{harvnb|Morkot|1996|p=111}}, {{harvnb|Roisman|Worthington|2010|p=195}}</ref> Thus, rather than megalomania, his behaviour may have been a practical attempt at strengthening his rule and keeping his empire together.<ref>{{harvnb|Morkot|1996|p=121}}, {{harvnb|Roisman|Worthington|2010|p=195}}</ref>