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About virtue
What does virtue mean to Aristotle
What does virtue mean to Aristotle
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The Meno is a dialogue between Meno and Socrates written by the philosopher Plato. In the beginning of Meno, Meno puts up the question to Socrates of what is virtue and can it come from teaching,practicing, or by nature. Socrates replies back that he himself does not know what virtue is. Socrates also suggests that there are many different forms of virtues but they all must have something in common that makes it considered a virtue.
The Socratic method in which Socrates uses during the conversation between Meno and himself is the method of a dialogue between two people. The method provides Meno to search the answer to his own question of what virtue is. With the help of asking questions provided by Socrates to Meno, Meno will be able to get some sort of idea of what virtue is.
The paradox of inquiry also known as Meno's paradox is the question of whether you can inquire something you either know it or you don't know it. The formulation of the paradox of inquiry is either you know x or you don't know x. If you know x,you cannot inquire it. If you don't know x, you cannot inquire it. So, therefore you cannot inquire it. Socrates responds to the paradox of inquiry by 3 solutions. One is the Clenetic reply. Second is the thesis that learning is recollection. Third is the demonstration with a slave boy using geometry.
The Clenetic reply proposes that one can inquire in the absence of knowledge because of one's capacity for reflection and because of one's true belief. An example of this would be when Socrates ask Meno to explain what virtue is on his own belief. Meno suggests that virtue can be for anyone such as a man,woman, or childs at any fields of practice. He also defines virtue as the desire for fine things and having the p...
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...r taught or learned.
At the end of the discussion between the two, Socrates suggests that virtue does not come either by teaching or from nature, but virtue comes to people at some point in their life by divine dispensation without any thought of it happening. In addition, there is no clear knowledge of what virtue is and how it comes to people.
In conclusion, Socrates used his own method also known as the Socratic Method in order to help Meno understand more of what virtue is. Socrates provides questions to Meno because Socrates knows that the answer could be found with one's self. Socrate's three solution to the paradox of inquiry which are the clenetic reply,thesis that learning is recollection, and the demonstration with the slave boy provides excellent help to determine of what cannot be learned but instead recollected or recovered from the soul of the human.
As always happens in Socratic dialog, Socrates is left without an answer to his original question. Socrates wished to know what characteristic all pious actions have in common (that is to say what is both necessary and sufficient for an action to be pious), but Euthyphro, the so-called expert on piety, was shown to not know himself. This is what is common to most other Socratic dialogs. Socrates asks an expert for a practical definition of some virtue, and the supposed expert being asked is shown to not have a coherent and consistent answer.
Socrates was wise men, who question everything, he was found to be the wise man in Athens by the oracle. Although he was consider of being the wises man alive in those days, Socrates never consider himself wise, therefore he question everything in order to learned more. Socrates lived a poor life, he used to go to the markets and preach in Athens he never harm anyone, or disobey any of the laws in Athens, yet he was found guilty of all charges and sentence to die.
Right after Socrates comments how they can both look for virtue, Meno gives him these questions: “How will you look for it, Socrates, when you do not know at all what it is? How will you aim to search for something you do not know at all? If you should meet with it, how will you know that this is the thing you did not know (80d)?” This is Meno’s paradox which explains the discovery of knowledge is impossible and if you do not know what you are learning, and that you cannot discover it either. Meno states in his first premise that you either know what knowledge is or you don’t, and whether you do know it or not, you cannot discover what that piece of knowledge is. This,
Socrates put one’s quest for wisdom and the instruction of others above everything else in life. A simple man both in the way he talked and the wealth he owned, he believed that simplicity in whatever one did was the best way of acquiring knowledge and passing it unto others. He is famous for saying that “the unexplained life is not worth living.” He endeavored therefore to break down the arguments of those who talked with a flowery language and boasted of being experts in given subjects (Rhees 30). His aim was to show that the person making a claim on wisdom and knowledge was in fact a confused one whose clarity about a given subject was far from what they claimed. Socrates, in all his simplicity never advanced any theories of his own but rather aimed at bringing out the worst in his interlocutors.
Consequently, In Plato's Euthyphro, our acquaintance with Socrates is immensely beneficial to society, as we obtain awareness on such an innovative method of achieving intuition. The Socratic approach is now a fundamental approach implemented in daily conversation in society Furthermore, not only is Socrates is able to verify that the true seekers are the wise; he also validates the notion that the answers to many questions are merely questions. Simply because, life is so debate that certain subjects begin to intertwine. To sum up, Plato's Euthyphro is extremely indicative of this Socratic irony, for the reason being that: Socrates's portrays a sense of intellectual humility.
When discussing specific knowledge, it is often hard to pin down an exact definition of what it is you are discussing. Often a concept or word will get thrown around so often that it will begin to be taken for granted and when pressed, a person may struggle to pin down specifically what it is they mean. Realizing this, Socrates often went out and attempted to fix these kinds of problems and find out what people actually knew, compared to what they just thought they knew. In the dialogues Euthyphro and Meno, Socrates attempts to pin down definitions for piety and virtue, respectively. In doing so, we are shown that the thinkers in question struggle to define these terms, and attempt to do so in vague terms that may vary heavily under different circumstances. What Socrates is attempting to find is one definitive definition of piety and virtue, what is called his One Form Requirement. Rather than defining something by classifying different parts that make it up, Socrates maintains the belief that piety and virtue both can be simplified into one specific form that describes exactly what makes all F actions F.
The critical argument, known as Meno's Paradox, as presented in Plato's “Meno”, questions the very basis of Socrates method of arriving at knowledge of unknown things through inquiry. If Socrates truly wants to gain knowledge of what no one else knows, then the content of that “unknown” thing will produce absolutely nothing. The paradox bases itself in stating that humans can never learn anything that they don't already obtain knowledge of. As identified by Meno, the paradox is this: "And how are you going to inquire about it, Socrates, when you do not at all know what it is? For what sort of thing, from among the ones you do not know, will you take as the object of your inquiry? And even if you do happen to bump right into it, how are you going to know that It is the thing you did not know?” By saying this, Meno proposes that since Socrates does not really know what virtue is, he cannot find it because he would not recognize it even if he did. Each time Meno offers an explanation of the term, Socrates rejects them immediately because they are, in his eyes, inadequate. Socrates delivers an excellent theory, along with an example, to criticize this paradox and provide for the opportunity of humans achieving knowledge.
The paradox arises due to a number of assumptions concerning knowledge, inquiry and definition made by both Socrates and Meno. The assumptions of Socrates are:
I totally agree that Socrates found it important to research about life’s morality and not just think the same way others do. That is a way of proving the knowledge of men. Ones sitting quiet in the corner usually have more knowledge than others that talk so much about what they know. Many men with a high position in life do not always have the most knowledge.
lthough today's society includes much technology and new things are supposedly being discovered every day, many age old questions still remain unanswered; questions such as: "Can virtue be taught?" This question is examined in detail throughout Plato's Meno, and although the play leaves the question as to what virtue is unanswered, Socrates attempts an answer to Meno's question. Although he is not particularly keen on answering whether virtue can be taught without first having a complete understanding of what virtue is, he attempts to please Meno by solving this in the way that geometers conduct their investigations, through a hypothesis. Socrates states that if indeed virtue can be taught then one thing will happen, and if it cannot a different thing will happen. In the end of the play, the conclusion is reached that virtue is a gift from the gods. Now the question must be asked: how was this conclusion reached in relationship to Socrates' previous hypothesis?
Socrates says that it is also impossible for everyone to know that is right for the youth. He goes on to give an example of a horse. Socrates explains that only one person would be able to train horses correctly, a horse trainer. A horse trainer has been instructed in how to raise horses. A person walking on the road would not be able to train horses properly, because the would have no previous knowledge or experience ...
Virtue is very tough to define, as evidenced in the difficulty that Socrates, Nicias, and Laches have with trying to define both courage and virtue. In Socrates’ arguments with Nicias, he does seem to indicate that Nicias stumbled into a possible definition of virtue. Socrates says in regards to what Nicias thought was that, “Courage is the knowledge not just of the fearful and the hopeful, but in your [Nicias’] opinion, it would be the knowledge of practically all goods and evils put together” (Laches and Charmides, 199D). However, after Nicias agrees that this is not the definition of courage that Socrates and Nicias are searching for, Socrates asks if “[Does] a man with this kind of knowledge seem to depart from virtue in any respect” (Laches and Charmides, 199D)? The simple answer to this question is no. The definition that was suggested by Socrates for the definition of courage has become the definition of virtue. “Then the thing you are now talking about, Nicias, would seem not be a part of virtue but rather virtue entire” (Laches and Charmides, 199E). To summarize, for a person to be virtuous, he or she must have knowledge of all goods and evils...
Socrates challenges Protagoras if virtue is really something that can be taught and he continues to argue with Protagoras because he simply wants to understand the truth about virtue. He knows that Protagoras has the reputation as being the best and he wants to know the answer. Socrates wants to know if all parts of virtue are separate and distinct or all one and the same. As the argument progresses Protagoras does not give Socrates clear answers to his questions, and the conversation is not going where Socrates wished it would. Socrates continued to ask Protagoras questions, that was until Protagoras could no longer answer the questions, he gave up and realized that in the argument he turned into the answerer. This is probably due to the fact that Socrates wanted the answers, and who else go to for those answers than
Socratic philosophy that, “I am the wisest man alive, for I know one thing, and that is that I know nothing” (The Republic), is contradictory to Athenians’ definition of being wise. Socrates inquires knowledge, life and virtue; he says, “the unexamined life is not with living for a human being” (Apology 38a-b). Socrates’s inquiry of moral and political authority of Athenians directly challenges the city’s law and value that individuals, family and the city depend on. Therefore, the Socratic skepticism incurs hatred and enmity from people who are angry and envious of Socrates. Socrates implies at the beginning of his speech that his fate is doomed because the people who judge him believe in the persuasive falsehoods and won’t be willing to listen to the truth. The death of Socrates also reveals the internal fallacy in Athenian democracy. The consequence of a recalcitrant philosophy stands against the whole city is written, because the gulf between the belief of the society and the philosophy is impassible. Socrates’s way of living seems to be unreasonable for most people, and as the same time is not suitable for the proper operation of society which doesn’t want civilians to question the essence of life. However, Socrates shifts the focus of philosophy from the heaven to the earth. Before Socrates, natural
From this I can say that virtue is knowledge and knowledge comes from teaching, virtue comes from teaching, because Socrates says “if it is of one kind it can be taught; if it is of a different kind, it cannot.” And both Socrates and Meno agree on this. In the second part (Meno, 79-80,87c-d), Socrates asks “do we say that virtue is itself something good, and will this hypothesis stand firm for us, that it is something good?” which means virtue is good. In addition, Socrates suggests “if there is nothing good that knowledge does not encompass”, at this point, I argue Socrates means virtue is knowledge because “we would be right to suspect that it is a kind of knowledge.” In other words, because virtue is good and knowledge covers everything which is good, thus, knowledge covers virtue.... ...