CHAPTER XXII.

MENON.

Persons of the Dialogue 232

Question put by Menon--Is virtue teachable? Sokrates confesses that he does not know what virtue is. Surprise of Menon _ib._

Sokrates stands alone in this confession. Unpopularity entailed by it 233

Answer of Menon--plurality of virtues, one belonging to each different class and condition. Sokrates enquires for the property common to all of them _ib._

Analogous cases cited--definitions of figure and colour 235

Importance at that time of bringing into conscious view, logical subordination and distinctions--Neither logic nor grammar had then been cast into system _ib._

Definition of virtue given by Menon: Sokrates pulls it to pieces 236

Menon complains that the conversation of Sokrates confounds him like an electric shock--Sokrates replies that he is himself in the same state of confusion and ignorance. He urges continuance of search by both 237

But how is the process of search available to any purpose? No man searches for what he already knows: and for what he does not know, it is useless to search, for he cannot tell when he has found it _ib._

Theory of reminiscence propounded by Sokrates--anterior immortality of the soul--what is called teaching is the revival and recognition of knowledge acquired in a former life, but forgotten _ib._

Illustration of this theory--knowledge may be revived by skilful questions in the mind of a man thoroughly untaught. Sokrates questions the slave of Menon 238

Enquiry taken up--Whether virtue is teachable? without determining what virtue is 239

Virtue is knowledge--no possessions, no attributes, either of mind or body, are good or profitable, except under the guidance of knowledge _ib._

Virtue, as being knowledge, must be teachable. Yet there are opposing reasons, showing that it cannot be teachable. No teachers of it can be found 239

Conversation of Sokrates with Anytus, who detests the Sophists, and affirms that any one of the leading politicians can teach virtue 240

Confused state of the discussion. No way of acquiring virtue is shown _ib._

Sokrates modifies his premisses--knowledge is not the only thing which guides to good results--right opinion will do the same _ib._

Right opinion cannot be relied on for staying in the mind, and can never give rational explanations, nor teach others--good practical statesmen receive right opinion by inspiration from the Gods 241

All the real virtue that there is, is communicated by special inspiration from the Gods 242

But what virtue itself is, remains unknown _ib._

Remarks on the dialogue. Proper order for examining the different topics, is pointed out by Sokrates _ib._

Mischief of debating ulterior and secondary questions when the fundamental notions and word are unsettled _ib._

Doctrine of Sokrates in the Menon--desire of good alleged to be universally felt--in what sense this is true 243

Sokrates requires knowledge as the principal condition of virtue, but does not determine knowledge, of what? 244

Subject of Menon; same as that of the Protagoras--diversity of handling--Plato is not anxious to settle a question and get rid of it 245

Anxiety of Plato to keep up and enforce the spirit of research 246

Great question discussed among the Grecian philosophers--criterion of truth--Wherein consists the process of verification? _ib._

None of the philosophers were satisfied with the answer here made by Plato--that verification consists in appeal to pre-natal experience 247

Plato's view of the immortality of the soul--difference between the Menon, Phædrus, and Phædon 249

Doctrine of Plato, that new truth may be elicited by skilful examination out of the unlettered mind--how far correct? _ib._

Plato's doctrine about _à priori_ reasonings--different from the modern doctrine 251

Plato's theory about pre-natal experience. He took no pains to ascertain and measure the extent of post-natal experience 252

Little or nothing is said in the Menon about the Platonic Ideas or Forms 253

What Plato meant by Causal Reasoning--his distinction between knowledge and right opinion _ib._

This distinction compared with modern philosophical views 254

Manifestation of Anytus--intense antipathy to the Sophists and to philosophy generally 255

The enemy of Sokrates is also the enemy of the sophists--practical statesmen 256

The Menon brings forward the point of analogy between Sokrates and the Sophists, in which both were disliked by the practical statesmen 257