Although the words φιλανθρωπία and φιλάνθρωπος are pivotal terms of his ethical vocabulary,
Plutarch often attaches to these words meanings and nuances that appear to be ethically
indifferent or neutral. One of these meanings is the sociability-nuance of philanthropia, which
seems to describe all sorts of refined modes of behaviour such as courtesy, affability, tactfulness,
friendliness, hospitality and the like. Plutarch appreciates and encourages these aspects of refined
conduct (mainly in the Moralia), for he believes that they conduce to good human relations and
promote social harmony. Yet, though some of his heroes (e.g., Phokion, Cato, Perikles) appear
to be rather unsociable, Plutarch, far from finding any fault with them, explicitly or implicitly
justifies and even approves of their sternness and austerity. Sometimes because he is aware that
good manners and sociability, especially in the domain of politics, may be a deceptive façade that
often conceals crude ambition or devious schemes and machinations; other times because he
bows to the hero’s moral excellence, which, under certain circumstances, seems to be somehow
incompatible with the usual manifestations of sociability.