Moralia...

I think it was Mark Twain who, when asked about the controversy over who really wrote the books attributed to Homer, said, "If Homer didnt write them, some other guy named Homer did" (that is, I think, a paraphrase.)  The first essay in Plutarch's "Morals," "On the Education of Children" was probably not written by Plutarch but by some other guy named Plutarch. Excerpts...

"As a general statement, the same assertion may be made in regard to moral excellence that we p9are in the habit of making in regard to the arts and sciences, namely, that there must be a concurrence of three things in order to produce perfectly right action, and these are: nature, reason, and habit. By reason I mean the act of learning, and by habit constant practice. The first beginnings come from nature, advancement from learning, the practical use from continued repetition, band the culmination from all combined; but so far as any one of these is wanting, the moral excellence must, to this extent, be crippled. For nature without learning is a blind thing, and learning without nature is an imperfect thing, and practice without both is an ineffective thing. Just as in farming, first of all the soil must be good, secondly, the husbandman skilful, and thirdly, the seed sound, so, after the same manner, nature is like to the soil, the teacher to the farmer, and the verbal counsels and precepts like to the seed. cI should strenuously insist that all three qualities met together and formed a perfect union in the souls of those men who are celebrated among all mankind"

Now it is a fortunate thing and a token of divine love if ever a heavenly power has bestowed all these qualities on any one man; but if anybody imagines that those not endowed with natural gifts, who yet have the chance to learn and to apply themselves in the right way to the attaining of virtue, cannot repair the want of their nature and advance so far as in them lies, let him know that he is in great, or rather total, error. For indifference ruins a good natural endowment, but instruction amends a poor one; easy things escape the careless, but difficult p11things are conquered by careful application. dOne may understand how effective and how productive a thing is application and hard work, if he only direct his attention to many effects that are daily observed. For drops of water make hollows in rocks, steel and bronze are worn away by the touch of hands, and rims of chariot-wheels once bent by dint of labour, cannot, no matter what be done, recover their original lines.

 But why discuss the matter at length? For character is habit long continued, and if one were to call the virtues of character the virtues of habit, he would not seem to go far astray.

Briefly, then, I say (an oracle one might properly call it, rather than advice) that, to sum up, the beginning, the middle, and end in all these matters is good education and proper training; and it is this, I say, which leads on and helps towards moral excellence and towards happiness. And, in comparison with this, all other advantages are human, and trivial, and not worth our serious concern. Good birth is a fine thing, but it is an advantage which must be credited to one's ancestors. Wealth is held in esteem, but it is a chattel of fortune, since oftentimes she takes it away from those who possess it, and brings and presents it to those who do not expect it. Besides, great wealth is the very mark for those who aim their shafts at the purse — rascally slaves and blackmailers; and above all, even the vilest may possess it. Repute, moreover, is imposing, but unstable. Beauty is highly prized, but short-lived. Health is a valued possession, but inconstant. Strength is much admired, but it falls an easy prey to disease and old age.

Two elements in man's nature are supreme over all — mind and reason. The mind exercises control over reason, and reason is servant of the mind, unassailable by disease, unimpaired by old age.

It so happens that I entertain the same opinion also in regard to mental disposition. For a man should not be bold, on the one hand, or, on the other, pusillanimous and cowering, since the one resolves itself into impudence, and the other into servility. Always to pursue the middle course in everything is artistic and in good taste.

"...we ought to make philosophy the chief of all our learning. For though, in order to the welfare of the body, the industry of men hath found out two arts, — medicine, which assists to the recovery of lost health and gymnastics, which help us to attain a sound constitution, — yet there is but one remedy for the distempers and diseases of the mind, and that is philosophy. For by the advice and assistance thereof it is that we come to understand what is honest, and what dishonest; what is just, and what unjust; in a word, what we are to seek, and what to avoid. We learn by it how we are to demean ourselves towards the Gods, towards our parents, our elders, the laws, strangers, governors, friends, wives, children, and servants. That is, we are to worship the Gods, to honor our parents, to reverence our elders, to be subject to the laws, to obey our governors, to love our friends, to use sobriety towards our wives, to be affectionate to our children, and not to treat our servants insolently; and (which is the chiefest lesson of all) not to be overjoyed in prosperity nor too much dejected in adversity; not to be dissolute in our pleasures, nor in our anger to be transported with brutish rage and fury. These things I account the principal advantages which we gain by philosophy. For to use prosperity generously is the part of a man; to manage it so as to decline envy, of a well governed man; to master our pleasures by reason is the property of wise men; and to moderate anger is the attainment only of extraordinary men. But those of all men I count most complete, who know how to mix and temper the managery of civil affairs with philosophy; seeing they are thereby masters of two of the greatest good things that are, — a life of public usefulness as statesmen, and a life of calm tranquillity as students of philosophy. For, whereas there are three sorts of lives, — the life of action, the life of contemplation, and the life of pleasure, — the man who is utterly abandoned and a slave to pleasure is brutish and mean-spirited; he that spends his time in contemplation without action is an unprofitable man; and he that lives in action and is destitute of philosophy is a rustical man, and commits many absurdities. Wherefore we are to apply our utmost endeavor to enable ourselves for both; that is, to manage public employments, and withal, at convenient seasons, to give ourselves to philosophical studies."

idleness and pleasure...

From the Life of Cleomenes...

" Of course, then, the condition of the city was not pleasing to him. The citizens had been lulled to sleep by idleness and pleasure; the king was willing to let all public business go, provided that no one thwarted his desire for luxurious living in the midst of his wealth; the public interests were neglected, while every man was eagerly intent upon his own private gain; and as for practice in arms, self-restraint of the young, hardiness, and equality, it was even dangerous to speak of these now that Agis was dead and gone.

2 It is said also that Cleomenes studied philosophy when he was still a stripling, after Sphaerus of Borysthenis had made a voyage to Sparta and busied himself sedulously there with the youth and young men. Sphaerus had become one of the leading disciples of Zeno of Citium, and it would appear that he admired the manly nature of Cleomenes and increased the fires of his high ambition. 3 For Leonidas of old, as we are told, when asked what manner of poet he thought Tyrtaeus to be, replied; "A good one to inflame the souls of young men." And indeed they were filled with divine inspiration by his poems, and in battle were prodigal of their lives. However, for great and impetuous natures the Stoic doctrines are somewhat misleading and dangerous, although when they permeate a deep and gentle character, they redound most to its proper good.

3 But at the death of Leonidas2 Cleomenes came to the throne, and saw that the citizens were by that time altogether degenerate. The rich neglected the common interests for their own private p55pleasure and aggrandizement; the common people, because of their wretched state at home, had lost all readiness for war and all ambition to maintain the ancient Spartan discipline; and he himself, Cleomenes, was king only in name, 2 while the whole power was in the hands of the ephors. He therefore at once determined to stir up and change the existing order of things, and as he had a friend, Xenares, who had been his lover (or inspirer, as the Spartans say), he would make trial of his sentiments by inquiring in detail what sort of a king Agis had been, and in what way and with what assistants he had entered upon the course of action so fatal to him. At first Xenares was quite glad to recall those matters, 806and rehearsed the events at length and in detail; 3 but when it was apparent that Cleomenes took an unusual interest in the story, and was profoundly stirred by the innovations of Agis, and wished to hear about him over and over again, Xenares rebuked him angrily, calling him unsound in mind, and finally stopped visiting and conversing with him. To no one, however, did he tell the reason of their variance, but merely said that Cleomenes understood it."

not taken any knowledge...

from the Life of Demetrius...

"however, was captured, and the soldiers would have plundered it had not the Athenians made strong intercession for its citizens; Demetrius also expelled its garrison and gave the city its freedom. While he was still engaged in this, he bethought himself of Stilpo the philosopher, who was famous for his election of a life of tranquillity. Accordingly, Demetrius summoned him and asked him whether any one had robbed him of anything. "No one," said Stilpo, "for I saw nobody carrying away knowledge."

Philosophy under pressure...

From the life of Alexander...

"He captured ten of the Gymnosophists who had done most to get Sabbas to revolt, and had made the most trouble for the Macedonians. These philosophers were reputed to be clever and concise in answering questions, and Alexander therefore put difficult questions to them, declaring that he would put to death him who first made an incorrect answer, and then the rest, in an order determined in like manner; and he commanded one of them, the oldest, to be the judge in the contest. The first one, accordingly, being asked which, in his opinion, were more numerous, the living or the dead, said that the living were, since the dead no longer existed. The second, being asked whether the earth or the sea produced larger animals, said the earth did, since the sea was but a part of the earth. The third, being asked what animal was the most cunning, said: "That which up to this time man has not discovered." The fourth, when asked why he had induced Sabbas to revolt, replied: "Because I wished him either to live nobly or to die nobly." The fifth, being asked which, in his opinion, was older, day or night, replied: "Day, by one day"; and he added, upon the king expressing amazement, that hard questions must have hard answers. Passing on, then, to the sixth, Alexander asked how a man could be most loved; "If," said the philosopher, "he is most powerful, and yet does not inspire fear." Of the three remaining, he who was asked how one might become a god instead of man, replied: "By doing something which a man cannot do"; the one who was asked which was the stronger, life or death, answered: "Life, since it supports so many ills." And the last, asked how long it were well for a man to live, answered: "Until he does not regard death as better than life." So, then, turning to the judge, Alexander bade him give his opinion. The judge declared that they had answered one worse than another. "Well, then," said Alexander, "thou shalt die first for giving such a verdict." "That cannot be, O King," said the judge, "unless thou falsely saidst that thou wouldst put to death first him who answered worst."

These philosophers, then, he dismissed with gifts; but to those who were in the highest repute and lived quietly by themselves he sent Onesicritus, asking them to pay him a visit. Now, Onesicritus was a philosopher of the school of Diogenes the Cynic. And he tells us that Calanus very harshly and insolently bade him strip off his tunic and listen naked to what he had to say, otherwise he would not converse with him, not even if he came from Zeus; but he says that Dandamis was gentler, and that after hearing fully about Socrates, Pythagoras, and Diogenes, he remarked that the men appeared to him to have been of good natural parts but to have passed their lives in too much awe of the laws. Others, however, say that the only words uttered by Dandamis were these "Why did Alexander make such a long journey hither?" Calanus, nevertheless, was persuaded by Taxiles to pay a visit to Alexander. His real name was Sphines, but because he greeted those whom he met with "Cale," the Indian word of salutation, the Greeks called him Calanus. It was Calanus, as we are told, who laid before Alexander the famous illustration of government. It was this. He threw down upon the ground a dry and shrivelled hide, and set his foot upon the outer edge of it; the hide was pressed down in one place, but rose up in others. 7 He went all round the hide and showed that this was the result wherever he pressed the edge down, and then at last he stood in the middle of it, and lo! it was all held down firm and still. The similitude was designed to show that Alexander ought to put most constraint upon the middle of his empire and not wander far away from it."

Alexander and Aristotle...

"And since Philip saw that his son's nature was unyielding and that he resisted compulsion, but was easily led by reasoning into the path of duty, he himself tried to persuade rather than to command him; and because he would not wholly entrust the direction and training of the boy to the ordinary teachers of poetry and the formal studies, feeling that it was a matter of too great importance, and, in the words of Sophocles,

"A task for many bits and rudder-sweeps as well,"

he sent for the most famous and learned of philosophers, Aristotle, and paid him a noble and appropriate tuition-fee. The city of Stageira, that is, of which Aristotle was a native, and which he had himself destroyed, he peopled again, and restored to it those of its citizens who were in exile or slavery.

"Well, then, as a place where master and pupil could labour and study, he assigned them the precinct of the nymphs near Mieza, where to this day the visitor is shown the stone seats and shady walks of Aristotle. It would appear, moreover, that Alexander not only received from his master his ethical and political doctrines, but also participated in those secret and more profound teachings which philosophers designate by the special terms "acroamatic" and "epoptic,"and do not impart to many. For after he had already crossed into Asia, and when he learned that certain treatises on these recondite matters had been published in books by Aristotle, he wrote him a letter on behalf of philosophy, and put it in plain language. And this is a copy of the letter. "Alexander, to Aristotle, greeting. Thou hast not done well to publish thy acroamatic doctrines; for in what shall I surpass other men if those doctrines wherein I have been trained are to be all men's common property? But I had rather excel in my acquaintance with the best things than in my power. Farewell." Accordingly, in defending himself, Aristotle encourages this ambition of Alexander by saying that the doctrines of which he spoke were both published and not published; for in truth his treatise on metaphysics is of no use for those who would either teach or learn the science, but is written as a memorandum for those already trained therein."

philosophy...

from the Life of Cicero...

"After this, when the government had been changed to a monarchy, Cicero abstained from public affairs and devoted his time to those of the young men who wished to study philosophy, and mainly from his intimacy with these, since they were of the highest birth and standing, he was once more very influential in the state. He made it his business also to compose and translate philosophical dialogues, and to render into Latin the several terms of dialectics and natural philosophy; for he it was, as they say, who first, or principally, provided Latin names for "phantasia," "synkatathesis," "epokhe," and "katalepsis," as well as for "atomon," "ameres," "kenon," and many others like these, contriving partly by metaphors and partly by new and fitting terms to make them intelligible and familiar. His facility in verse-making, too, he employed to divert himself. It is said, indeed, that when he applied himself to such work, he would make five hundred verses in a night.

During this time, then, he lived for the most part at his country-seat in Tusculum, and he used to write to his friends that he was living the life of Laertes, either jesting, as was his wont, or because his ambition filled him with a desire for public activity and made him dissatisfied with the turn things had taken."

reason and philosophy...

From the "Life of Timoleon" on the killing of his brother the tyrant...

"The deed having been noised abroad, the most influential Corinthians applauded Timoleon for his hatred of baseness and greatness of soul, in that, although a kindly man and fond of his family, he had nevertheless set his country before his family, and honour and justice before expediency; for when his brother was fighting valiantly for his country, Timoleon had saved his life, but after he had plotted against her and enslaved her, Timoleon had slain him. However, those who were unable to live in a democracy and were accustomed to pay court to men in power, while they pretended to rejoice at the death of the tyrant, still, by their abuse of Timoleon as the perpetrator of an impious and abominable deed, drove him into despondency. And now he learned that his mother was angry with him and uttered dreadful reproaches and fearful imprecations against him, and went to plead his cause with her; but she could not endure to see his face, and closed her house against him. Then indeed he became altogether a prey to grief and disordered in mind, and determined to starve himself to death;  but his friends would not suffer this, and brought all manner of entreaty and constraint to bear upon him, so that he made up his mind to live by himself, apart from the world. So he gave up all public life, and for a long while did not even return to the city, but spent his time wandering in great distress of mind among the most desolate parts of the country.

So true is it that the purposes of men, unless they acquire firmness and strength from reason and philosophy for the activities of life, are unsettled and easily carried away by casual praise and blame, being forced out of their native reckonings. For it would seem that not only our action must be noble and just, but the conviction also from which our action springs must be abiding and unchangeable, in order that we may be satisfied with what we are about to do, and that mere weakness may not make us dejected over actions which have once been accomplished, when the fair vision of the Good fades away; just as gluttons who devour cloying viands with the keenest appetite are very soon sated and then disgusted with them. For repentance makes even the noble action base; whereas the choice which springs from a wise and understanding calculation does not change, even though its results are unsuccessful."

training and culture...

from the Life of Brutus...

"Marcus Brutus was a descendant of that Junius Brutus whose bronze statue, with a drawn sword in its hand, was erected by the ancient Romans on the Capitol among those of the kings, in token that he was most resolute in dethroning the Tarquins. But that Brutus, like the tempered steel of swords, had a disposition which was hard by nature and not softened by letters, so that his wrath against the tyrants drove him upon the dreadful act of slaying his sons; whereas this Brutus, of whom I now write, modified his disposition by means of the training and culture which philosophy gives, and stimulated a nature which was sedate and mild by active enterprises, and thus seems to have been most harmoniously attempered for the practice of virtue...

There was practically no Greek philosopher with whom Brutus was unacquainted or unfamiliar, but he devoted himself particularly to the disciples of Plato. 3 To the New and Middle Academy, as they are called, he was not very partial, but clung to the Old. He was therefore always an admirer of Antiochus of Ascalon, whose brother Aristus he had made his friend and housemate, a man who in learning was inferior to many philosophers, but who in good sense and gentleness vied with the foremost"

the way of virtue...

from the Life of Dion...

" In addition to all his other favours, Dionysius ordered his treasurers to give Dion whatever he asked, although they were to tell Dionysius on the same day what they had given. But though Dion was even before of a lofty character, magnanimous, and manly, he advanced still more in these high qualities when, by some divine good fortune, Plato came to Sicily. This was not of man's devising, but some heavenly power, as it would seem, laying far in advance of the time a foundation for the liberty of Syracuse, and devising a subversion of tyranny, brought Plato from Italy to Syracuse and made Dion his disciple. Dion was then quite young, but of all the companions of Plato he was by far the quickest to learn and the readiest to answer the call of virtue, as Plato himself has written,6 and as events testify. For though he had been reared in habits of submission under a tyrant, and though he was fully accustomed to a life that was subservient and timorous, as well as to ostentatious service at court and vulgar luxury and a regimen that counts pleasures and excesses as the highest good, nevertheless, as soon as he got a taste of a rational philosophy which led the way to virtue, his soul was speedily on fire; from his own ready obedience to the call of higher things, that the same arguments would have a like persuasive force with Dionysius, he earnestly set to work and at last brought it to pass that the tyrant, in a leisure hours, should meet Plato and hear him discourse."