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Meno

W.R.M. Lamb (Loeb, 1924)

Plato · W.R.M. Lamb (Loeb, 1924)

Persons and scene

Also present: HOUSEHOLD SERVANTS

Scene: unspecified public place

About this work

The Meno asks whether virtue can be taught, and stumbles into a deeper puzzle: how can we even seek what we do not know? Plato's answer is the doctrine of recollection — the soul, immortal and reborn, already holds all knowledge within it, and learning is remembering. Socrates demonstrates by drawing a geometric truth from an untutored slave-boy with questions alone.

The dialogue ends by distinguishing knowledge from mere true opinion: both can guide action, but knowledge is 'tied down' by an account of its cause, and so is stable and teachable.

See also

From the Plato Scroll Encyclopedia · open this entry in the reader

The opening

Can you tell me, Socrates, whether virtue can be taught, or is acquired by practice, not teaching? Or if neither by practice nor by learning, whether it comes to mankind by nature or in some other way?

Meno, of old the Thessalians were famous and admired among the Greeks for their riding and their riches; but now they have a name, I believe, for wisdom also, especially your friend Aristippus’s people, the Larisaeans. For this you have to thank Gorgias: for when he came to that city he made the leading men of the Aleuadae—among them your lover Aristippus—and the Thessalians generally enamored of wisdom. Nay more, he has given you the regular habit of answering any chance question in a fearless, magnificent manner, as befits those who know: for he sets the example of offering himself to be questioned by any Greek who chooses, and on any point one likes, and he has an answer for everybody.

Now in this place, my dear Meno, we have a contrary state of things: a drought of wisdom, as it were, has come on; and it seems as though wisdom had deserted our borders in favour of yours. You have only to ask one of our people a question such as that, and he will be sure to laugh and say: Stranger, you must think me a specially favoured mortal, to be able to tell whether virtue can be taught, or in what way it comes to one: so far am I from knowing whether it can be taught or not, that I actually do not even know what the thing itself, virtue, is at all. And I myself, Meno, am in the same case; I share my townsmen’s poverty in this matter: I have to reproach myself with an utter ignorance about virtue; and if I do not know what a thing is, how can I know what its nature may be? Or do you imagine it possible, if one has no cognizance at all of Meno, that one could know whether he is handsome or rich or noble, or the reverse of these? Do you suppose that one could?

Not I. But is it true, Socrates, that you do not even know what virtue is? Are we to return home with this report of you?

Not only this, my friend, but also that I never yet came across anybody who did know, in my opinion.

What? You did not meet Gorgias when he was here?

I did.

And you didn’t consider that he knew?

I have not a very good memory, Meno, so I cannot tell at the moment how he struck me then. It may be that he did know, and that you know what he said: remind me therefore how he expressed it; or if you like, make your own statement, for I expect you share his views.

I do.

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About Plato

The Athenian who turned Socratic conversation into a written philosophy and founded the Academy.

Plato was born around 428 BCE into a wealthy and politically prominent Athenian family; through his mother Perictione the family traced kinship to the lawgiver Solon, and his relatives Critias and Charmides were among the oligarchs of the Thirty. A late tradition says his given name was Aristocles and that 'Plato' — from the word for 'broad' — was a nickname. He grew up during the long agony of the Peloponnesian War and came of age amid the violence and disillusion that followed Athens' defeat.

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Editions

Plato · W.R.M. Lamb (Loeb, 1924). Each edition has its page, the reader and a plain-text file:

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