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The nature-nurture debate
Debate between nurture and nature
Debate between nurture and nature
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Per Merriam Webster’s Dictionary, virtue is defined as, “conformity to a standard of right; a particular moral excellence; right action and thinking.” In the modern era, one would assume that virtue can be defined as easily as one finds a definition on the internet. It is important to note, however, that Socrates’ life was based on finding a concrete definition for this term, but — from the lack of previous philosophies — this construct was yet to be defined properly. Nonetheless, in Plato’s Meno, Socrates seeks to answer the ubiquitous question that was unconventional for the time: can virtue be taught? This question, thousands of years later, continues to be debated in one form or another. Whether it is discussed as nature versus nurture — innate or through experience respectively — or through …show more content…
First, virtue is innate within the human soul. The second insinuates that virtue can be taught, but the third prospect delineates that virtue comes as a gift from the gods. If virtue was innate and not gained via experience, the virtue would be evident within the individual, but only those that can wield it would be defined as virtuous. Socrates proposes this concept by creating a demonstration with a slave of Meno. After assuring that the boy did not comprehend mathematics, Socrates began a series of geometric questions surrounding the properties of a square. What was interesting about his inquiries to the boy was that Socrates never delineated an answer; rather, he provided resources as he asked the questions to guide the boy’s "recollection" of his inborn knowledge. In modern day psychology, Socrates would align most with the ‘nature’ perspective, where knowledge and virtue come from within. However, one can also argue that what Socrates did was teach the boy through experiences how to divide the squares, similar to the ‘nurture’ methodological
Socrates a classical Greek philosopher and character of Plato’s book Phaedo, defines a philosopher as one who has the greatest desire of acquiring knowledge and does not fear death or the separation of the body from the soul but should welcome it. Even in his last days Socrates was in pursuit of knowledge, he presents theories to strengthen his argument that the soul is immortal. His attempts to argue his point can’t necessarily be considered as convincing evidence to support the existence of an immortal soul.
In Walter Mosley’s Always Outnumbered, Always Outgunned, the reader is introduced to Socrates Fortlow, an ex-convict who served twenty-seven years for murder and rape. Fortlow is plagued by guilt and, seeing the chaos in his town, feels a need to improve not only his own standards of living, but also those of others in Watts. He attempts this by teaching the people in Watts the lessons he feels will resolve the many challenges the neighbourhood faces. The lessons Fortlow teaches and the methods by which he teaches them are very similar to those of the ancient Greek philosopher for whom Fortlow was named: “‘We was poor and country. My mother couldn’t afford school so she figured that if she named me after somebody smart then maybe I’d get smart’” (Mosley, 44). Though the ancient Greek was born to be a philosopher and Fortlow assumed the philosopher role as a response to the poor state of his life and Watts, both resulted in the same required instruction to their populations. The two Socrates’ both utilize a form of teaching that requires their pupil to become engaged in the lesson. They emphasize ethics, logic, and knowledge in their instruction, and place importance on epistemology and definitions because they feel a problem cannot be solved if one does not first know what it is. Socrates was essential in first introducing these concepts to the world and seemed to be born with them inherent to his being, Fortlow has learned the ideals through life experience and is a real-world application in an area that needs the teachings to get on track. While the two men bear many similarities, their differences they are attributed primarily as a result of their circumstances provide the basis of Fortlow’s importance in Watts and as a modern-...
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.
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.
In Plato’s Gorgias Callicles states that “the stronger sort of man” can take advantage of the weaker. When he states this I believe he was talking about himself in general because in his eyes he saw himself as strong. He also states “Natural justice is that the better and wiser man should rule over and have more than the inferior.” He states it this way because Socrates gives him an example of how a slave can be stronger physically than his master, and therefore can be considered stronger and take advantage of his master, in which Callicles disagrees with. Thrasymachus states “…justice is nothing else than the interest of the strong…” which goes hand in hand with what Callicles states, and I believe they are both are in agreement towards the stronger being better. However, Thrasymachus believes in the benefit of the stronger “people” as in the society, because he states “stronger” while Callicles believes in the “stronger man.” Thrasymachus explains that the rules benefit the people, it is unjustly to just benefit oneself, but those are the people who can take over the people who act justly. To act just, is to sacrifice your desires, and be taken advantage of indefinitely.
According to Aristotle, there are two types of virtue. These are: intellectual and moral virtue. Intellectual virtue stems from growth and teaching. In order to be intellectually virtuous one must have a great amount of experience and have allocated a great amount of time in studying whatever task it is they are looking to be virtuous in. On the other hand, moral virtue is given birth through habit. It is not an object that we are just born with it. Moral virtue originates from constant repetition.
Solomon vs. Socrates: what they thought wisdom was, where it came from, and how it was taught.
Meno is very surprised at Socrates’s answer, therefore he decides to explain the definition to Socrates. On his first attempt, Meno gives a list of all the virtues that men and women have. Socrates points out that it is just a list of various virtue but it does not define what virtue is. He makes reference of Meno’s information is like a swarm of bees. There may be different types of bee but we do not know the essence that makes them a bee. On Meno’s second attempt, he defines virtue as the power to rule over people. Socrates asks Meno to add “justly” in the phrase “to rule over people.” He then asks Meno if justice is virtue or a virtue. The example here is that roundness is a shape but not shape itself. There are many other shapes. Same concept applies to virtue. Justice is a virtue but there are many other virtues. Meno does not give up, he attempts to explain the third time. This time, he says that virtue is to desire beautiful things and power to have them. Those beautiful things are wealth, health and fame. Once again, Meno’s answer is just a composite of many things put together. It does not give the definition. Meno asks Socrates to answer
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...
questions the positive uses for the mind and the great minds in history. Socrates shows him that
“Can virtue be taught?” This is question Plato is trying to answer in Meno. This problem is important and serious, because its answer directly concerns a question about how we understand and position education. The reason for Plato making this question is related to his opposition to the wise men. It is well known in the times of Socrates and Plato, some wise men advocate “virtue can be taught” to recruit a large number of young customers. They pull out money from pocket; hope the wise men can teach them virtue However, from Plato’s and Socrates’s viewpoint, this kind of behavior ruins people’s virtue. Therefore, to criticism theses wise men, they must refute “virtue can be taught”.
Attaining virtue is something that most philosophers did during their time. Philosophers employed a variety of definitions in order to define many of the issues their students and associates faced at different times. Philosophers like Plato and Socrates employed a quality approach that was to develop virtue in the minds and souls of their associates. The attaining virtue is the core subject that was to define the social, economic and political lives of the people. For example, attaining virtue in political democracy lead to the death of Socrates in the dialogue. After this, Socrates thinks about how the political rivals used poison to kill him for supporting a philosopher who was involved in politics. Plato said
In my opinion, Plato’s idea that virtue can’t be taught is correct. But can one learn to be virtuous? One can know what virtuousness is comprised of but that doesn’t necessarily mean that one will be virtuous. This indicates
According to Plato’s “Protagoras”, throughout Socrates’ philosophical career, the concepts of the virtues and ignorance were two of great importance. It was Socrates’ belief that if virtue in itself is knowledge; if one is virtuous, then they have the knowledge to carry out any of the virtues. In other words, no matter what type of situation that a virtuous person might find themselves in, they will always choose the virtuous path. My thesis is that this argument/belief that Socrates had was faulty, because even if an individual has knowledge of “good” and is therefore virtuous, it is not true to say that they will always choose to carry out said virtues.