The positive interest of Demosthenes in commerce and finance has already been indicated by some passages,[487] and this fact is so evident throughout all his orations that further citations are unnecessary. Instead, we may note briefly some slight hints in him of the negative moral attitude of the philosophers. He emphasizes the dominating influence of money in warping the judgments of men.[488] He praises the simple life of the previous generation, and criticizes in contrast the private luxury of his own day.[489] According to him, it is considered to be rare for a business man to be both diligent (φιλεργόν) and honest (χρηστόν).[490] In his assertion that poverty compels freemen to turn to menial work (δουλικά) and that many freewomen (ἀσταί) have been driven by the stress of the times to such vocations,[491] some aristocratic prejudice against common labor seems to be implied. A similar attitude toward traders and money-dealers is at least suggested by his question as to what is the worst (πονηρότατον) element in the state.[492] His scornful mention of Stephanus as one who loans money at interest, and takes advantage of another’s need,[493] is a slight reminder of the philosophic prejudice against interest, though here he is doubtless emphasizing loans for consumption merely, at an exorbitant rate.[494] But these traces of the Socratic attitude toward wealth are of very little significance, in the face of the evident economic interest that characterizes all the orations of Demosthenes. Isocrates may, in a sense, be reckoned among the Socratics, and he exhibits more of their spirit in relation to wealth than do any of the other orators. He would have men strive for honest character rather than for wealth, since it is not always gain to acquire and loss to spend. The result depends rather upon the occasion and virtue.[495] Noble character is of more value than great riches,[496] for good reputation is not purchasable (ὠνητή) with money, but is itself the source of material possessions, and it is immortal, while wealth is only temporal.[497] Material and spiritual wealth are thus contrasted in true Socratic manner;[498] right use is emphasized,[499] and the common insatiety and injustice of money-makers is opposed.[500] Folly and license are named as the usual accompaniments of wealth, in contrast to the moderation that characterizes the poor and lowly.[501] But, like Plato, Isocrates considers neither luxury nor penury to be the ideal condition,[502] and clearly appreciates the evil effect of poverty in arousing discontent and civic strife in the state.[503]