'Never would a bad son have sprung from a good sire, for he would have
heard the voice of instruction; but not by teaching will you ever make a
bad man into a good one.'
And this, as you may remark, is a contradiction of the other.
MENO: Clearly.
SOCRATES: And is there anything else of which the professors are
affirmed not only not to be teachers of others, but to be ignorant
themselves, and bad at the knowledge of that which they are professing
to teach? or is there anything about which even the acknowledged
'gentlemen' are sometimes saying that 'this thing can be taught,' and
sometimes the opposite? Can you say that they are teachers in any true
sense whose ideas are in such confusion?
MENO: I should say, certainly not.
SOCRATES: But if neither the Sophists nor the gentlemen are teachers,
clearly there can be no other teachers?
MENO: No.
SOCRATES: And if there are no teachers, neither are there disciples?
MENO: Agreed.
SOCRATES: And we have admitted that a thing cannot be taught of which
there are neither teachers nor disciples?
MENO: We have.
SOCRATES: And there are no teachers of virtue to be found anywhere?
MENO: There are not.
SOCRATES: And if there are no teachers, neither are there scholars?
MENO: That, I think, is true.
SOCRATES: Then virtue cannot be taught?
MENO: Not if we are right in our view. But I cannot believe, Socrates,
that there are no good men: And if there are, how did they come into
existence?
SOCRATES: 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.
MENO: How do you mean, Socrates?
SOCRATES: I mean that good men are necessarily useful or profitable.
Were we not right in admitting this? It must be so.
MENO: Yes.
SOCRATES: And in supposing that they will be useful only if they are
true guides to us of action--there we were also right?
MENO: Yes.
SOCRATES: But when we said that a man cannot be a good guide unless he
have knowledge (phrhonesis), this we were wrong.
MENO: What do you mean by the word 'right'?
SOCRATES: 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?
MENO: Certainly.
SOCRATES: 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?
MENO: Certainly.
SOCRATES: 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?
MENO: Exactly.
SOCRATES: 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.
MENO: True.
SOCRATES: Then right opinion is not less useful than knowledge?
MENO: 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.
SOCRATES: What do you mean? Can he be wrong who has right opinion, so
long as he has right opinion?
MENO: 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.
SOCRATES: And shall I explain this wonder to you?
MENO: Do tell me.
SOCRATES: You would not wonder if you had ever observed the images of
Daedalus (Compare Euthyphro); but perhaps you have not got them in your
country?
MENO: What have they to do with the question?
SOCRATES: Because they require to be fastened in order to keep them, and
if they are not fastened they will play truant and run away.
MENO: Well, what of that?
SOCRATES: 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.
MENO: What you are saying, Socrates, seems to be very like the truth.
SOCRATES: 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.
MENO: Yes, Socrates; and you are quite right in saying so.
SOCRATES: And am I not also right in saying that true opinion leading
the way perfects action quite as well as knowledge?
MENO: There again, Socrates, I think you are right.
SOCRATES: 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?
MENO: True.
SOCRATES: And surely the good man has been acknowledged by us to be
useful?
MENO: Yes.
SOCRATES: 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?