Kyo 's Key Ideas from Meno
by Plato

Meno is surprised by Socrates' admission, as he and many others believe they understand what virtue is. Meno states that virtue differs depending on one's role: men are virtuous if they manage the city well, women if they manage the household effectively, and children if they exhibit appropriate behavior. Socrates challenges this view, arguing that virtue must be defined in a way that is universal and applicable to all people, regardless of their specific roles or circumstances. He uses the analogy of bees: while individual bees may differ, they are all bees because of their shared essence.

Meno agrees that there must be a single all encompassing meaning of virtue (universal definition) he says that Justice is virtue. But Socrates argues that Justice is not virtue, to make his point clear he says that roundness is a shape but it doesn't describe shape as a whole.

Socrates asks Meno to provide a description of virtue that can be applied universally, but Meno refuses, suggesting that Socrates should answer himself. Socrates explains that everything has limits, using the concept of shapes as an example. He describes a solid shape as defined by its boundaries or limits.

Socrates then asks Meno to describe virtue again after giving an example of the type of description he wants. Meno suggests that virtue involves wishing for and acquiring beautiful things, such as gold and silver. They agree that these things are only good if obtained justly. Socrates and Meno agree that fairness is just one aspect of virtue.

Socrates points out that even if they discuss the parts of virtue, they still need to understand the nature of virtue as a whole before they can explain it to others.

Meno becomes frustrated, feeling that Socrates is confusing him, and admits that he previously thought he understood virtue but now feels uncertain. Socrates acknowledges that he too does not know what virtue is and suggests that they should search for the answer together.

Meno questions how they can search for something they don't know and how they would recognize it if they found it.

Socrates answers by rephrasing Meno's question then challenges Meno with a fundamental question: if one does not know what virtue is, how can one search for it? which asserts that one cannot search for what one knows because one already possesses that knowledge, nor can one search for what one does not know because one does not know what to look for.

If you know something, you don't need to seek it out. If you already know the answer to a question, then there is no need to search for it because you already possess the knowledge.

If you don't know something, you wouldn't know what to search for. If you don't know the answer, you wouldn't know what to look for, making the search for it pointless.

Socrates offers a resolution to this paradox by suggesting that learning is akin to recollection. According to Socrates, the soul is eternal and has knowledge of all things, so learning is a process of remembering what one already knows. To illustrate this, Socrates conducts a demonstration with a slave boy, asking him mathematical questions that he answers correctly despite having no prior instruction in geometry. Socrates argues that this demonstrates how knowledge is latent within individuals and can be drawn out through proper questioning.

Returning to the question of whether virtue can be taught, Socrates asserts that if virtue were a type of knowledge, it could theoretically be taught. He then introduces the idea of virtue having a benefits. if virtue is something beneficial, it must be knowledge, since only knowledge can consistently direct actions toward benefit rather than harm.

Socrates discusses how qualities such as courage and moderation can be either beneficial or harmful depending on whether they are accompanied by wisdom or folly. Therefore, he concludes that virtue, being beneficial, must be a form of wisdom.

Socrates discusses how qualities such as courage and moderation can be either beneficial or harmful depending on whether they are accompanied by wisdom or folly. Therefore, he concludes that virtue, being beneficial, must be a form of wisdom.

However, Socrates examines various Athenian figures and observes that despite the apparent benefit of wisdom, there are no known teachers of virtue. He finds that even respected individuals have children who are not virtuous, leading to the conclusion that there may be no effective teachers of virtue. This suggests that virtue may not be teachable in the conventional sense.

Socrates and Meno conclude that virtue might not be a form of knowledge that can be taught. Instead, virtue may be related to having correct opinions or intuition, which can be seen as gifts from the gods rather than acquired through learning. Socrates distinguishes between knowledge, which involves understanding the reasons behind one's beliefs, and correct opinion, which can lead to correct actions even without a full understanding.

Socrates distinguishes between knowledge and correct opinion like this:

Knowledge: This is having a true belief along with understanding the reasons behind it. It’s stable and can be taught because you know why it's true.

Correct Opinion: This is having a true belief but without knowing the reasons behind it. It’s less stable because you don’t understand why it’s true and it’s harder to teach because it’s just a correct guess or belief without deeper understanding.

In the end, Socrates and Meno agree that virtue cannot be easily defined or taught in a conventional way. They both recognize that the exploration of virtue's nature should precede any discussion of its teachability. Socrates suggests that Meno should use these insights to persuade others in Athens, as understanding and improving virtue would benefit the community.