WEALTH
The double standpoint of Xenophon is well illustrated in his doctrine of wealth. On the one hand, he values it highly, and tries to deduce practical rules for its increase and enjoyment.[[386]] On the other hand, like Socrates and Plato, he makes derogatory comparisons between economic and spiritual wealth.[[387]] As in the case of value, he offers no clear definition of economic wealth (κτῆσις). It is defined indiscriminately as “whatever is useful to life,” and “useful” is “everything that anyone knows how to use.”[[388]] But, as seen above, this is a purely subjective notion, and is only one element in economic wealth.[[389]] He also defines it (χρήματα) as “the excess of goods over needs,” making it a merely relative term:[[390]] but here again the thought is ethical rather than economic, an attempt to teach the somewhat ascetic principle that a man’s riches are measured by the paucity of his wants.[[391]] The hostile or indifferent attitude to wealth is also assumed in the comparison of it with so-called mental wealth and wisdom[[392]] and in the implication that it involves many cares.[[393]] The idea so prominent in Plato, however, that the acquisition or expenditure of great wealth is not consistent with justice, is not emphasized by Xenophon. He calls that man happiest who has best succeeded in just acquisition, and who uses his wealth in the best manner.[[394]]