Xenophon’s interest in the political role of the elite is especially conspicuous in the Memorabilia, where he portrays Socrates interacting critically with members of the Athenian elite and seeking to motivate and guide them to become worthy of the leadership roles that fall to them under the democracy. Although Xenophon frames the Memorabilia as a defense of Socrates from the charges that led to his execution in 399 BC, within this framework he considers in detail how elite Athenians can thoroughly prepare for and effectively carry out essential civic roles, especially that of orator and of military commander. Xenophon’s Socrates, in his conversations with elite Athenians, exposes how absurd it is for them to believe that they deserve to lead the city merely on the basis of their wealth or lineage and urges them to seek out through education the values, knowledge, and skills that they need to lead well. In so doing, he challenges his elite interlocutors to alter their understanding of what it means to be a gentleman (kalos kagathos) and to reconcile this with being good citizens who contribute to the success of the democratic city, especially by providing good leadership.

Xenophon’s Oeconomicus examines how elite Athenians should manage their individual households and estates (oikoi) and makes the case that they should set aside aristocratic disdain for work and money-making and seek to become successful estate managers and entrepreneurs. This will benefit them personally in many ways and make them better citizens of the democracy, who will more effectively serve the city as hoplites and cavalrymen and perform other civic roles: the wealth they accrue will allow them to carry out liturgies for the city, and the managerial skills they develop will make them better leaders. Indeed, Xenophon portrays the oikos as a microcosm of the city in which members of the elite can hone the skills that they will need to lead the city effectively. Socrates figures prominently in the Oeconomicus, as in the Memorabilia, as a critic of destructive elite values and behaviors and a proponent of reconceptualizing what it means to be a “gentleman” in light of the good citizenship needed from the elite; his account of his conversation with Ischomachus offers elite Athenians a model for transforming themselves into “gentlemen” in the true sense of the word.