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.

MENO: There again, Socrates, your words seem to me excellent.

SOCRATES: Then, as we are agreed that a man should enquire about that
which he does not know, shall you and I make an effort to enquire together
into the nature of virtue?

MENO: By all means, Socrates. And yet I would much rather return to my
original question, Whether in seeking to acquire virtue we should regard it
as a thing to be taught, or as a gift of nature, or as coming to men in
some other way?

SOCRATES: Had I the command of you as well as of myself, Meno, I would not
have enquired whether virtue is given by instruction or not, until we had
first ascertained 'what it is.' But as you think only of controlling me
who am your slave, and never of controlling yourself,--such being your
notion of freedom, I must yield to you, for you are irresistible. And
therefore I have now to enquire into the qualities of a thing of which I do
not as yet know the nature. At any rate, will you condescend a little, and
allow the question 'Whether virtue is given by instruction, or in any other
way,' to be argued upon hypothesis? As the geometrician, when he is asked
whether a certain triangle is capable being inscribed in a certain circle
(Or, whether a certain area is capable of being inscribed as a triangle in
a certain circle.), will reply: 'I cannot tell you as yet; but I will
offer a hypothesis which may assist us in forming a conclusion: If the
figure be such that when you have produced a given side of it (Or, when you
apply it to the given line, i.e. the diameter of the circle (autou).), the
given area of the triangle falls short by an area corresponding to the part
produced (Or, similar to the area so applied.), then one consequence
follows, and if this is impossible then some other; and therefore I wish to
assume a hypothesis before I tell you whether this triangle is capable of
being inscribed in the circle':--that is a geometrical hypothesis. And we
too, as we know not the nature and qualities of virtue, must ask, whether
virtue is or is not taught, under a hypothesis: as thus, if virtue is of
such a class of mental goods, will it be taught or not? Let the first
hypothesis be that virtue is or is not knowledge,--in that case will it be
taught or not? or, as we were just now saying, 'remembered'? For there is
no use in disputing about the name. But is virtue taught or not? or
rather, does not every one see that knowledge alone is taught?

MENO: I agree.

SOCRATES: Then if virtue is knowledge, virtue will be taught?

MENO: Certainly.

SOCRATES: Then now we have made a quick end of this question: if virtue
is of such a nature, it will be taught; and if not, not?

MENO: Certainly.

SOCRATES: The next question is, whether virtue is knowledge or of another
species?

MENO: Yes, that appears to be the question which comes next in order.

SOCRATES: Do we not say that virtue is a good?--This is a hypothesis which
is not set aside.

MENO: Certainly.

SOCRATES: Now, if there be any sort of good which is distinct from
knowledge, virtue may be that good; but if knowledge embraces all good,
then we shall be right in thinking that virtue is knowledge?

MENO: True.

SOCRATES: And virtue makes us good?

MENO: Yes.

SOCRATES: And if we are good, then we are profitable; for all good things
are profitable?

MENO: Yes.

SOCRATES: Then virtue is profitable?

MENO: That is the only inference.

SOCRATES: Then now let us see what are the things which severally profit
us. Health and strength, and beauty and wealth--these, and the like of
these, we call profitable?

MENO: True.

SOCRATES: And yet these things may also sometimes do us harm: would you
not think so?

MENO: Yes.

SOCRATES: And what is the guiding principle which makes them profitable or
the reverse? Are they not profitable when they are rightly used, and
hurtful when they are not rightly used?

MENO: Certainly.

SOCRATES: Next, let us consider the goods of the soul: they are


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