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.
SOCRATES: I am afraid, Meno, that you and I are not good for much, and that Gorgias has been as poor an
ut virtue, as I suspect, could not be taught.
SOCRATES: I have told him whom I supposed to be the teachers of these things; but I learn from you that I am utterly at fault, and I dare say that you are right. And now I wish that you, on your part, would tell me to whom among the Athenians he should go. Whom would you name?
ANYTUS: Why single out individuals? Any Athenian gentleman, taken at random, if he will mind him, will do far more good to him than the Sophists.
SOCRATES: And did those gentlemen grow of themselves; and without having been taught by any one, were they nevertheless able to teach others that which they had never learned themselves?
ANYTUS: I imagine that they learned of the previous generation of gentlemen. Have there not been many good men in this city
SOCRATES: You surely know, do you not, Anytus, that these are the people whom mankind call Sophists?
ANYTUS: By Heracles, Socrates, forbear! I only hope that no friend or kinsman or acquaintance of mine, whether citizen or stranger, will ever be so mad as to allow himself to be corrupted by them; for they are a manifest pest and corrupting influence to those who have to do with them
And thus we arrive at the conclusion that virtue is either wholly or partly wisdom
And is not this universally true of human nature? All other things hang upon the soul, and the things of the soul herself hang upon wisdom, if they are to be good; and so wisdom is inferred to be that which profits—and virtue, as we say, is profitable
If then virtue is a quality of the soul, and is admitted to be profitable, it must be wisdom or prudence, since none of the things of the soul are either profitable or hurtful in themselves, but they are all made profitable or hurtful by the addition of wisdom or of folly; and therefore if virtue is profitable, virtue must be a sort of wisdom or prudence
And such of these as are not knowledge, but of another sort, are sometimes profitable and sometimes hurtful; as, for example, courage wanting prudence, which is only a sort of confidence? When a man has no sense he is harmed by courage, but when he has sense he is profited?
MENO: True.
SOCRATES: And the same may be said of temperance and quickness of apprehension; whatever things are learned or done with sense are profitable, but when done without sense they are hurtful
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
