“Plato often names Socrates' foils for characteristics of their personality. A young, overtalkative, innocent and good-natured foil in the Gorgias is named Polus, which is Greek for "colt." Phædrus' personality is different from this. He is unallied to any particular group. He prefers the solitude of the country to the city. He is aggressive to the point of being dangerous. At one point he threatens Socrates with violence. Phædrus, in Greek, means "wolf."”

Diogenes Laertius

Source: The Log from the Sea of Cortez (1951), Chapter 11
Context: There is a strange duality in the human which makes for an ethical paradox. We have definitions of good qualities and of bad; not changing things, but generally considered good and bad throughout the ages and throughout the species. Of the good, we think always of wisdom, tolerance, kindliness, generosity, humility; and the qualities of cruelty, greed, self-interest, graspingness, and rapacity are universally considered undesirable. And yet in our structure of society, the so-called and considered good qualities are invariable concomitants of failure, while the bad ones are the cornerstones of success. A man — a viewing-point man — while he will love the abstract good qualities and detest the abstract bad, will nevertheless envy and admire the person who though possessing the bad qualities has succeeded economically and socially, and will hold in contempt that person whose good qualities have caused failure. When such a viewing-point man thinks of Jesus or St. Augustine or Socrates he regards them with love because they are the symbols of the good he admires, and he hates the symbols of the bad. But actually he would rather be successful than good. In an animal other than man we would replace the term “good” with “weak survival quotient” and the term “bad” with “strong survival quotient.” Thus, man in his thinking or reverie status admires the progression toward extinction, but in the unthinking stimulus which really activates him he tends toward survival. Perhaps no other animal is so torn between alternatives. Man might be described fairly adequately, if simply, as a two-legged paradox. He has never become accustomed to the tragic miracle of consciousness. Perhaps, as has been suggested, his species is not set, has not jelled, but is still in a state of becoming, bound by his physical memories to a past of struggle and survival, limited in his futures by the uneasiness of thought and consciousness.

Source: Zen and the Art of Motorcycle Maintenance (1974), Ch. 29

full of ingenious difficulties [= translation of Greek art historian Nicos Hadjinicolau] /
full of deceptive difficulties [= translation of Spanish art historians Xavier de Salas and Fernando María]

Quote of El Greco, as cited in 'Hand-written Note Shows El Greco Defending Byzantine Style In Face Of Western Art', Dec. 2008 https://www.sciencedaily.com/releases/2008/12/081218132252.htm
the different translation by Nicos Hadjinicolau leads him to the conclusion that El Greco was defending Byzantine art; which is rejected by Fernando María

Explaining why he used many different pseudonyms.
Oxford Companion to Children's Literature: "Charles Hamilton" (pages 235-7)

Alcibiades I

From At home with André and Simone Weil by Sylvie Weil, pp. 31–32 https://books.google.com/books?id=OdeDlT9-GBUC&pg=PA31
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