The opening framing dialogue is between Socrates and Critoboulus, the son of Crito. There Socrates discusses the meaning of wealth and identifies it with usefulness and well-being, not merely possessions. He links moderation and hard work to success in household management. The dramatic date of this part of the work can be no earlier than401 BC, as the Battle of Cunaxa is referred to at 4.18. When Critoboulus asks about the practices involved in household management, Socrates pleads ignorance on the subject but relates what he heard of it from an Athenian gentleman-farmer named Ischomachus. In the discussion related by Socrates, Ischomachus describes the methods he used to educate his wife in housekeeping, their practices in ruling and training slaves, and the technology involved in farming. Approximately two thirds of the dialogue concerns the discussion between Socrates and Ischomachus. There is no final reversion to further discussion with Critoboulos.
Commentary and interpretation
wrote a political-philosophical commentary on the dialogue. He took the Oeconomicus as a more ironic examination of the nature of the gentleman, virtue, and domestic relationships. Michel Foucault devoted a chapter in his The History of Sexuality to "Ischomachus' Household". He took Xenophon's depiction of the relationship between Ischomachus and his wife as a classical expression of the ancient Greekideology of power, according to which a man's control of his emotions was externally reflected in his control of his wife, his slaves, and his political subordinates. Following Foucault, feministscholars and social historians such as Sarah Pomeroy have explored the Oeconomicus as a source for Greek attitudes to the relationship between men and women, but successive interpretations have differed. Some see Xenophon's attitude toward women as misogynist and patriarchal, while others maintain that he was a proto-feminist in certain ways. Some have taken Xenophon's use of Ischomachus as a supposed expert in the education of a wife as an instance of anachronistic irony, a device used by Plato in his Socratic dialogues. This ironic line of interpretation sees Ischomachus as a target of satire rather than a stand-in for Xenophon. Some have suggested that the Ischomachus of the dialogue is the same man whose family became the subject of ridicule in Athenian political oratory. After this Ischomachus died, his widow moved in with her daughter and son-in-law Callias and soon became pregnant with the man's child, which eventually led to the daughter's suicide attempt. Callias was frequently parodied in Athenian comedies for his sexual excesses and pseudo-intellectualism. The import of such irony has also been the subject of much contention: are his wife's actions a sign of a bad education or just the inevitable result of the loss of the controlling influence in her life? How responsible was Ischomachus for his daughter's marriage to a man of such poor character?
