(Selections for Epistemology)
Persons of the Dialogue
The following selection begins after Socrates and Meno have searched for an adequate definition of "arete" but failed to find it. To avoid the embarassment of having all of his proposed definitions of arete refuted by Socrates, Meno goes on the attack with the sophistic paradox known as the "Leraner's Dilemma."
Men. And how will you inquire, Socrates, into that which you do not know? What will you put forth as the subject of inquiry? And if you find what you want, how will you ever know that this is the thing which you did not know?Click here for an analysis of the logical structure of the argument of the Learner's Dilemma
Soc. I know, Meno, what you mean; but just see what a tiresome dispute you are introducing. You argue that man cannot inquire either about that which he knows, or about that which he does not know; for if he knows, he has no need to inquire; and if not, he cannot; for he does not know the, very subject about which he is to inquire.
Men. Well, Socrates, and is not the argument sound?
Soc. I think not.
Men. Why not?
Soc. I will tell you why: I have heard from certain wise men and women who spoke of things divine that-
Men. What did they say?
Soc. They spoke of a glorious truth, as I conceive.
Men. What was it? and who were they?
Soc. Some of them were priests and priestesses, who had studied how they might be able to give a reason of their profession: there, have been poets also, who spoke of these things by inspiration, like Pindar, and many others who were inspired. And they say-mark, now, and see whether their words are true-they say that the soul of man is immortal, and at one time has an end, which is termed dying, and at another time is born again, but is never destroyed. And the moral is, that a man ought to live always in perfect holiness. "For in the ninth year Persephone sends the souls of those from whom she has received the penalty of ancient crime back again from beneath into the light of the sun above, and these are they who become noble kings and mighty men and great in wisdom and are called saintly heroes in after ages." The soul, then, as being immortal, and having been born again many times, and having seen all things that exist, whether in this world or in the world below, has knowledge of them all; and it is no wonder that she should be able to call to remembrance all that she ever knew about virtue, and about everything; for as all nature is akin, and the soul has learned all things; there is no difficulty in her eliciting or as men say learning, out of a single recollection -all the rest, if a man is strenuous and does not faint; for all inquiry and all learning is but recollection. And therefore we ought not to listen to this sophistical argument about the impossibility of inquiry: for it will make us idle; and is sweet only to the sluggard; but the other saying will make us active and inquisitive. In that confiding, I will gladly inquire with you into the nature of virtue.
Men. Yes, Socrates; but what do you mean by saying that we do not learn, and that what we call learning is only a process of recollection? Can you teach me how this is?
Soc. I told you, Meno, just now that you were a rogue, and now you ask whether I can teach you, when I am saying that there is no teaching, but only recollection; and thus you imagine that you will involve me in a contradiction.
Men. Indeed, Socrates, I protest that I had no such intention. I only asked the question from habit; but if you can prove to me that what you say is true, I wish that you would.
Soc. It will be no easy matter, but I will try to please you to the utmost of my power. Suppose that you call one of your numerous attendants, that I may demonstrate on him.
Men. Certainly. Come hither, boy.
Soc. He is Greek, and speaks Greek, does he not?
Men. Yes, indeed; he was born in the house.
Soc. Attend now to the questions which I ask him, and observe whether he learns of me or only remembers.
Men. I will.
Soc. Tell me, boy, do you know that a figure like this is a square?
Boy. I do.
Soc. And you know that a square figure has these four lines equal?
Soc. And these lines which I have drawn through the middle of the square are also equal?
Soc. A square may be of any size?
Soc. And if one side of the figure be of two feet, and the other side be of two feet, how much will the whole be? Let me explain: if in one direction the space was of two feet, and in other direction of one foot, the whole would be of two feet taken once?
Soc. But since this side is also of two feet, there are twice two feet?
Boy. There are.
Soc. Then the square is of twice two feet?
Soc. And how many are twice two feet? count and tell me.
Boy. Four, Socrates.
Soc. And might there not be another square twice as large as this, and having like this the lines equal?
Soc. And of how many feet will that be?
Boy. Of eight feet.
Soc. And now try and tell me the length of the line which forms the side of that double square: this is two feet-what will that be?
Boy. Clearly, Socrates, it will be double.
Soc. Do you observe, Meno, that I am not teaching the boy anything, but only asking him questions; and now he fancies that he knows how long a line is necessary in order to produce a figure of eight square feet; does he not?
Soc. And does he really know?
Men. Certainly not.
Soc. He only guesses that because the square is double, the line is double.
Soc. Observe him while he recalls the steps in regular order. (To the Boy.) Tell me, boy, do you assert that a double space comes from a double line? Remember that I am not speaking of an oblong, but of a figure equal every way, and twice the size of this-that is to say of eight feet; and I want to know whether you still say that a double square comes from double line?
Soc. But does not this line become doubled if we add another such line here?
Soc. And four such lines will make a space containing eight feet?
Soc. Let us describe such a figure: Would you not say that this is the figure of eight feet?
Soc. And are there not these four divisions in the figure, each of which is equal to the figure of four feet?
Soc. And is not that four times four?
Soc. And four times is not double?
Boy. No, indeed.
Soc. But how much?
Boy. Four times as much.
Soc. Therefore the double line, boy, has given a space, not twice, but four times as much.
Soc. Four times four are sixteen-are they not?
Soc. What line would give you a space of right feet, as this gives one of sixteen feet;-do you see?
Soc. And the space of four feet is made from this half line?
Soc. Good; and is not a space of eight feet twice the size of this, and half the size of the other?
Soc. Such a space, then, will be made out of a line greater than this one, and less than that one?
Boy. Yes; I think so.
Soc. Very good; I like to hear you say what you think. And now tell me, is not this a line of two feet and that of four?
Soc. Then the line which forms the side of eight feet ought to be more than this line of two feet, and less than the other of four feet?
Boy. It ought.
Soc. Try and see if you can tell me how much it will be.
Boy. Three feet.
Soc. Then if we add a half to this line of two, that will be the line of three. Here are two and there is one; and on the other side, here are two also and there is one: and that makes the figure of which you speak?
Soc. But if there are three feet this way and three feet that way, the whole space will be three times three feet?
Boy. That is evident.
Soc. And how much are three times three feet?
Soc. And how much is the double of four?
Soc. Then the figure of eight is not made out of a of three?
Soc. But from what line?-tell me exactly; and if you would rather not reckon, try and show me the line.
Boy. Indeed, Socrates, I do not know.
Soc. Do you see, Meno, what advances he has made in his power of recollection? He did not know at first, and he does not know now, what is the side of a figure of eight feet: but then he thought that he knew, and answered confidently as if he knew, and had no difficulty; now he has a difficulty, and neither knows nor fancies that he knows.
Soc. Is he not better off in knowing his ignorance?
Men. I think that he is.
Soc. If we have made him doubt, and given him the "torpedo's shock," have we done him any harm?
Men. I think not.
Soc. We have certainly, as would seem, assisted him in some degree to the discovery of the truth; and now he will wish to remedy his ignorance, but then he would have been ready to tell all the world again and again that the double space should have a double side.
Soc. But do you suppose that he would ever have inquired into or learned what he fancied that he knew, though he was really ignorant of it, until he had fallen into perplexity under the idea that he did not know, and had desired to know?
Men. I think not, Socrates.
Soc. Then he was the better for the torpedo's touch?
Men. I think so.
Soc. Mark now the farther development. I shall only ask him, and not teach him, and he shall share the inquiry with me: and do you watch and see if you find me telling or explaining anything to him, instead of eliciting his opinion. Tell me, boy, is not this a square of four feet which I have drawn?
Soc. And now I add another square equal to the former one?
Soc. And a third, which is equal to either of them?
Soc. Suppose that we fill up the vacant corner?
Boy. Very good.
Soc. Here, then, there are four equal spaces?
Soc. And how many times larger is this space than this other?
Boy. Four times.
Soc. But it ought to have been twice only, as you will remember.
Soc. And does not this line, reaching from corner to corner, bisect each of these spaces?
Soc. And are there not here four equal lines which contain this space?
Boy. There are.
Soc. Look and see how much this space is.
Boy. I do not understand.
Soc. Has not each interior line cut off half of the four spaces?
Soc. And how many spaces are there in this section?
Soc. And how many in this?
Soc. And four is how many times two?
Soc. And this space is of how many feet?
Boy. Of eight feet.
Soc. And from what line do you get this figure?
Boy. From this.
Soc. That is, from the line which extends from corner to corner of the figure of four feet?
Soc. And that is the line which the learned call the diagonal. And if this is the proper name, then you, Meno's slave, are prepared to affirm that the double space is the square of the diagonal?
Boy. Certainly, Socrates.
Soc. What do you say of him, Meno? Were not all these answers given out of his own head?
Men. Yes, they were all his own.
Soc. And yet, as we were just now saying, he did not know?
Soc. But still he had in him those notions of his-had he not?
Soc. Then he who does not know may still have true notions of that which he does not know?
Men. He has.
Soc. And at present these notions have just been stirred up in him, as in a dream; but if he were frequently asked the same questions, in different forms, he would know as well as any one at last?
Men. I dare say.
Soc. Without any one teaching him he will recover his knowledge for himself, if he is only asked questions?
Soc. And this spontaneous recovery of knowledge in him is recollection?
Soc. And this knowledge which he now has must he not either have acquired or always possessed?
Soc. But if he always possessed this knowledge he would always have known; or if he has acquired the knowledge he could not have acquired it in this life, unless he has been taught geometry; for he may be made to do the same with all geometry and every other branch of knowledge. Now, has any one ever taught him all this? You must know about him, if, as you say, he was born and bred in your house.
Men. And I am certain that no one ever did teach him.
Soc. And yet he has the knowledge?
Men. The fact, Socrates, is undeniable.
Soc. But if he did not acquire the knowledge in this life, then he must have had and learned it at some other time?
Men. Clearly he must.
Soc. Which must have been the time when he was not a man?
Soc. And if there have been always true thoughts in him, both at the time when he was and was not a man, which only need to be awakened into knowledge by putting questions to him, his soul must have always possessed this knowledge, for he always either was or was not a man?
Soc. And if the truth of all things always existed in the soul, then the soul is immortal. Wherefore be of good cheer, and try to recollect what you do not know, or rather what you do not remember.
Men. I feel, somehow, that I like what you are saying.
Soc. And I, Meno, like what I am saying. Some things I have said of which I am not altogether confident. But that we shall be better and braver and less helpless if we think that we ought to inquire, than we should have been if we indulged in the idle fancy that there was no knowing and no use in seeking to know what we do not know;-that is a theme upon which I am ready to fight, in word and deed, to the utmost of my power.
Men. There again, Socrates, your words seem to me excellent.
Soc. Then, as we are agreed that a man should inquire about that which he does not know, shall you and I make an effort to inquire together into the nature of virtue?
Meno and Socrates now proceed to discuss the possibility that arete is a kind of knowledge, for surely if it is knowledge it is something which can be taught, and if it can be taught, it can be learned. Here they again confront problems. On the one hand they do find good reasons to suppose that it is only when accompanied by knowledge that the so-called "virtues" are beneficial, as genuine arete must be. However, on the other hand they discover that not only did the great "virtuous leaders" of Athens fail to teach even their own sons, but also that Socrates's lifelong search for teachers of arete has come up empty handed. To resolve the problem of why, assuming virtue is a kind of knowledge which can be taught, virtuous men would not teach their own sons virtue, Socrates proposes to distinguish between one who guides with merely "right opinion" from one who guides with genuine "knowledge":
Soc. I am afraid, Meno, that you and I are not good for much, and that Gorgias has been as poor an educator of you as Prodicus has been of me. Certainly we shall have to look to ourselves, and try to find some one who will help in some way or other to improve us. This I say, because I observe that in the previous discussion none of us remarked that right and good action is possible to man under other guidance than that of knowledge (episteme);-and indeed if this be denied, there is no seeing how there can be any good men at all.
Men. How do you mean, Socrates?
Soc. I mean that good men are necessarily useful or profitable. Were we not right in admitting this? It must be so.
Soc. And in supposing that they will be useful only if they are true guides to us of action-there we were also right?
Soc. But when we said that a man cannot be a good guide unless he have knowledge (phrhonesis), this we were wrong.
Men. What do you mean by the word "right"?
Soc. I will explain. If a man knew the way to Larisa, or anywhere else, and went to the place and led others thither, would he not be a right and good guide?
Soc. And a person who had a right opinion about the way, but had never been and did not know, might be a good guide also, might he not?
Soc. And while he has true opinion about that which the other knows, he will be just as good a guide if he thinks the truth, as he who knows the truth?
Soc. Then true opinion is as good a guide to correct action as knowledge; and that was the point which we omitted in our speculation about the nature of virtue, when we said that knowledge only is the guide of right action; whereas there is also right opinion.
Soc. Then right opinion is not less useful than knowledge?
Men. The difference, Socrates, is only that he who has knowledge will always be right; but he who has right opinion will sometimes be right, and sometimes not.
Soc. What do you mean? Can he be wrong who has right opinion, so long as he has right opinion?
Men. I admit the cogency of your argument, and therefore, Socrates, I wonder that knowledge should be preferred to right opinion-or why they should ever differ.
Soc. And shall I explain this wonder to you?
Men. Do tell me.
Soc. You would not wonder if you had ever observed the images of Daedalus; but perhaps you have not got them in your country?
Men. What have they to do with the question?
Soc. Because they require to be fastened in order to keep them, and if they are not fastened they will play truant and run away.
Men. Well. what of that?
Soc. I mean to say that they are not very valuable possessions if they are at liberty, for they will walk off like runaway slaves; but when fastened, they are of great value, for they are really beautiful works of art. Now this is an illustration of the nature of true opinions: while they abide with us they are beautiful and fruitful, but they run away out of the human soul, and do not remain long, and therefore they are not of much value until they are fastened by the tie of the cause; and this fastening of them, friend Meno, is recollection, as you and I have agreed to call it. But when they are bound, in the first place, they have the nature of knowledge; and, in the second place, they are abiding. And this is why knowledge is more honourable and excellent than true opinion, because fastened by a chain.
Men. What you are saying, Socrates, seems to be very like the truth.
Soc. I too speak rather in ignorance; I only conjecture. And yet that knowledge differs from true opinion is no matter of conjecture with me. There are not many things which I profess to know, but this is most certainly one of them.
Men. Yes, Socrates; and you are quite right in saying so.
Soc. And am I not also right in saying that true opinion leading the way perfects action quite as well as knowledge?
Men. There again, Socrates, I think you are right.
Soc. Then right opinion is not a whit inferior to knowledge, or less useful in action; nor is the man who has right opinion inferior to him who has knowledge?
Soc. And surely the good man has been acknowledged by us to be useful?
Soc. Seeing then that men become good and useful to states, not only because they have knowledge, but because they have right opinion, and that neither knowledge nor right opinion is given to man by nature or acquired by him-(do you imagine either of them to be given by nature?
Men. Not I.)
Soc. Then if they are not given by nature, neither are the good by nature good?
Men. Certainly not.
Soc. And nature being excluded, then came the question whether virtue is acquired by teaching?
Soc. If virtue was wisdom [or knowledge], then, as we thought, it was taught?
Soc. And if it was taught it was wisdom?
Soc. And if there were teachers, it might be taught; and if there were no teachers, not?
Soc. But surely we acknowledged that there were no teachers of virtue?
Soc. Then we acknowledged that it was not taught, and was not wisdom?
Soc. And yet we admitted that it was a good?
Soc. And the right guide is useful and good?
Soc. And the only right guides are knowledge and true opinion-these are the guides of man; for things which happen by chance are not under the guidance of man: but the guides of man are true opinion and knowledge.
Men. I think so too.
Soc. But if virtue is not taught, neither is virtue knowledge.
Men. Clearly not.
Soc. Then of two good and useful things, one, which is knowledge, has been set aside, and cannot be supposed to be our guide in political life.
Men. I think not.
Soc. And therefore not by any wisdom, and not because they were wise, did Themistocles and those others of whom Anytus spoke govern states. This was the reason why they were unable to make others like themselves-because their virtue was not grounded on knowledge.
Men. That is probably true, Socrates.
Soc. But if not by knowledge, the only alternative which remains is that statesmen must have guided states by right opinion, which is in politics what divination is in religion; for diviners and also prophets say many things truly, but they know not what they say.
Men. So I believe.
Soc. And may we not, Meno, truly call those men "divine" who, having no understanding, yet succeed in many a grand deed and word?
Soc. Then we shall also be right in calling divine those whom we were just now speaking of as diviners and prophets, including the whole tribe of poets. Yes, and statesmen above all may be said to be divine and illumined, being inspired and possessed of God, in which condition they say many grand things, not knowing what they say.
Soc. And the women too, Meno, call good men divine-do they not? and the Spartans, when they praise a good man, say "that he is a divine man."
Men. And I think, Socrates, that they are right; although very likely our friend Anytus may take offence at the word.
Soc. I do not care; as for Anytus, there will be another opportunity of talking with him. To sum up our inquiry-the result seems to be, if we are at all right in our view, that virtue is neither natural nor acquired, but an instinct given by God to the virtuous. Nor is the instinct accompanied by reason, unless there may be supposed to be among statesmen some one who is capable of educating statesmen. And if there be such an one, he may be said to be among the living what Homer says that Tiresias was among the dead, "he alone has understanding; but the rest are flitting shades"; and he and his virtue in like manner will be a reality among shadows.
Men. That is excellent, Socrates.
Soc. Then, Meno, the conclusion is that virtue comes to the virtuous by the gift of God. But we shall never know the certain truth until, before asking how virtue is given, we inquire into the actual nature of virtue. I fear that I must go away, but do you, now that you are persuaded yourself, persuade our friend Anytus. And do not let him be so exasperated; if you can conciliate him, you will have done good service to the Athenian people.
Based on the translation by Benjamin Jowett, with emendations by Daniel Kolak. Electronic HyperText Markup Language Version Copyright 1999 by Daniel Kolak. All rights reserved. THE END