Meno
Plato (428–347 BC)
Plato's Meno in the Greek text edited by John Burnet.
Section 70
Section 71
Section 72
Section 73
Section 74
Section 75
Section 76
Section 77
Section 78
Section 79
Section 80
Section 81
Section 82
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Section 88
[88] 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 temperance, justice, courage, quickness of apprehension, memory, magnanimity, and the like?
MENO: Surely.
SOCRATES: 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?
MENO: Very true.
SOCRATES: And in general, all that the soul attempts or endures, when under the guidance of wisdom, ends in happiness; but when she is under the guidance of folly, in the opposite?
MENO: That appears to be true.
SOCRATES: 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?
MENO: I quite agree.
SOCRATES: And the other goods, such as wealth and the like, of which we were just now saying that they are sometimes good and sometimes evil, do not they also become profitable or hurtful, accordingly as the soul guides and uses them rightly or wrongly; just as the things of the soul herself are benefited when under the guidance of wisdom and harmed by folly?
MENO: True.
SOCRATES: And the wise soul guides them rightly, and the foolish soul wrongly.
MENO: Yes.