Dialogues

it for himself; so the poet says, and I say too⁠—

“Virtue is the desire of things honourable and the power of attaining them.”

Socrates And does he who desires the honourable also desire the good? Meno Certainly. Socrates Then are there some who desire the evil and others who desire the good? Do not all men, my dear sir, desire good? Meno I think not. Socrates There are some who desire evil? Meno Yes. Socrates Do you mean that they think the evils which they desire, to be good; or do they know that they are evil and yet desire them? Meno Both, I think. Socrates And do you really imagine, Meno, that a man knows evils to be evils and desires them notwithstanding? Meno Certainly I do. Socrates And desire is of possession? Meno Yes, of possession. Socrates And does he think that the evils will do good to him who possesses them, or does he know that they will do him harm? Meno There are some who think that the evils will do them good, and others who know that they will do them harm. Socrates And, in your opinion, do those who think that they will do them good know that they are evils? Meno Certainly not. Socrates Is it not obvious that those who are ignorant of their nature do not desire them; but they desire what they suppose to be goods although they are really evils; and if they are mistaken and suppose the evils to be goods they really desire goods? Meno Yes, in that case. Socrates Well, and do those who, as you say, desire evils, and think that evils are hurtful to the possessor of them, know that they will be hurt by them? Meno They must know it. Socrates And must they not suppose that those who are hurt are miserable in proportion to the hurt which is inflicted upon them? Meno How can it be otherwise? Socrates But are not the miserable ill-fated? Meno Yes, indeed. Socrates And does anyone desire to be miserable and ill-fated? Meno I should say not, Socrates. Socrates But if there is no one who desires to be miserable, there is no one, Meno, who desires evil; for what is misery but the desire and possession of evil? Meno That appears to be the truth, Socrates, and I admit that nobody desires evil. Socrates And yet, were you not saying just now that virtue is the desire and power of attaining good? Meno Yes, I did say so. Socrates But if this be affirmed, then the desire of good is common to all, and one man is no better than another in that respect? Meno True. Socrates And if one man is not better than another in desiring good, he must be better in the power of attaining it? Meno Exactly. Socrates Then, according to your definition, virtue would appear to be the power of attaining good? Meno I entirely approve, Socrates, of the manner in which you now view this matter. Socrates Then let us see whether what you say is true from another point of view; for very likely you may be right:⁠—You affirm virtue to be the power of attaining goods? Meno Yes. Socrates And the goods which you mean are such as health and wealth and the possession of gold and silver, and having office and honour in the state⁠—those are what you would call goods? Meno Yes, I should include all those. Socrates Then, according to Meno, who is the hereditary friend of the great king, virtue is the power of getting silver and gold; and would you add that they must be gained piously, justly, or do you deem this to be of no consequence? And is any mode of acquisition, even if unjust and dishonest, equally to be deemed virtue? Meno Not virtue, Socrates, but vice. Socrates Then justice or temperance or holiness, or some other part of virtue, as would appear, must accompany the acquisition, and without them the mere acquisition of good will not be virtue. Meno Why, how can there be virtue without these? Socrates And the non-acquisition of gold and silver in a dishonest manner for oneself or another, or in other words the want of them, may be equally virtue? Meno True. Socrates Then the acquisition of such goods is no more virtue than the non-acquisition and want of them, but whatever is accompanied by justice or honesty is virtue, and whatever is devoid of justice is vice. Meno It cannot be otherwise, in my judgment. Socrates And were we not saying just now that justice, temperance, and the like, were each of them a part of virtue? Meno Yes. Socrates And so, Meno, this is the way in which you mock me. Meno Why do you say that, Socrates? Socrates Why, because I asked you to deliver virtue into my hands whole and unbroken, and I gave you a pattern according to which you were to frame your answer; and you have forgotten already, and tell me that virtue is the power of attaining good justly, or with justice; and justice you acknowledge to be a part of virtue. Meno Yes. Socrates Then it follows from your own admissions, that virtue is doing what you do with a part of virtue; for justice and the like are said by you to be parts of virtue. Meno What of that? Socrates What of that! Why, did not I ask you to tell me the nature of virtue as a whole? And you are very far from telling me this; but declare every action to be virtue which is done with a part of virtue; as though you had told me and I must already know the whole of virtue, and this too when frittered away into little pieces. And, therefore, my dear Meno, I fear that I must begin again and repeat the same question: What is virtue? for otherwise, I can only say, that every action done with a part of virtue is virtue; what else is the meaning of saying that every action done with justice is virtue? Ought I not to ask the question over again; for can anyone who does not know virtue know a part of virtue? Meno No; I do not say that he