MENO: Yes.
harm, and set a stamp upon them far rather than SOCRATES: And is not this universally true of upon a piece of gold, in order that no one might human nature? All other things hang upon the tamper with them; and when they grew up they soul, and the things of the soul herself hang upon would have been useful to the state?
wisdom, if they are to be good; and so wisdom is MENO: Yes, Socrates, that would have been the inferred to be that which profits—and virtue, as right way.
we say, is profitable?
SOCRATES: But if the good are not by nature MENO: Certainly.
good, are they made good by instruction?
SOCRATES: And thus we arrive at the conclusion MENO: There appears to be no other alternative, that virtue is either wholly or partly wisdom?
Socrates. On the supposition that virtue is knowl-MENO: I think that what you are saying, Socrates, edge, there can be no doubt that virtue is taught.
is very true.
SOCRATES: Yes, indeed; but what if the supposi-SOCRATES: But if this is true, then the good are tion is erroneous?
not by nature good?
MENO: I certainly thought just now that we were MENO: I think not.
right.
SOCRATES: If they had been, there would assur-SOCRATES: Yes, Meno; but a principle which has edly have been discerners of characters among any soundness should stand firm not only just us who would have known our future great men; now, but always.
and on their showing we should have adopted MENO: Well; and why are you so slow of heart to them, and when we had got them, we should believe that knowledge is virtue?
have kept them in the citadel out of the way of SOCRATES: I will try and tell you why, Meno. I do 57
Meno
not retract the assertion that if virtue is knowl-of a wealthy and wise father, Anthemion, who edge it may be taught; but I fear that I have some acquired his wealth, not by accident or gift, like reason in doubting whether virtue is knowledge: Ismenias the Theban (who has recently made for consider now and say whether virtue, and himself as rich as Polycrates), but by his own not only virtue but anything that is taught, must skill and industry, and who is a well-conditioned, not have teachers and disciples?
modest man, not insolent, or overbearing, or MENO: Surely.
annoying; moreover, this son of his has received SOCRATES: And conversely, may not the art of a good education, as the Athenian people cer-which neither teachers nor disciples exist be as-tainly appear to think, for they choose him to fill sumed to be incapable of being taught?
the highest offices. And these are the sort of men MENO: True; but do you think that there are no from whom you are likely to learn whether there teachers of virtue?
are any teachers of virtue, and who they are.
SOCRATES: I have certainly often enquired Please, Anytus, to help me and your friend Meno whether there were any, and taken great pains in answering our question, Who are the teach-to find them, and have never succeeded; and ers? Consider the matter thus: If we wanted Meno many have assisted me in the search, and they to be a good physician, to whom should we send were the persons whom I thought the most likely him? Should we not send him to the physicians?
to know. Here at the moment when he is wanted ANYTUS: Certainly.
we fortunately have sitting by us Anytus, the very SOCRATES: Or if we wanted him to be a good person of whom we should make enquiry; to him cobbler, should we not send him to the cobblers?
then let us repair. In the first place, he is the son ANYTUS: Yes.