meno-第6节
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must be a sort of wisdom or prudence？
Men。 I quite agree。
Soc。 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？
Men。 True。
Soc。 And the wise soul guides them rightly； and the foolish soul
wrongly。
Men。 Yes。
Soc。 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？
Men。 Certainly。
Soc。 And thus we arrive at the conclusion that virtue is either
wholly or partly wisdom？
Men。 I think that what you are saying； Socrates； is very true。
Soc。 But if this is true； then the good are not by nature good？
Men。 I think not。
Soc。 If they had been； there would assuredly have been discerners of
characters among us who would have known our future great men； and
on their showing we should have adopted them； and when we had got
them； we should have kept them in the citadel out of the way of
harm； and set a stamp upon them far rather than upon a piece of
gold； in order that no one might tamper with them； and when they
grew up they would have been useful to the state？
Men。 Yes； Socrates； that would have been the right way。
Soc。 But if the good are not by nature good； are they made good by
instruction？
Men。 There appears to be no other alternative； Socrates。 On the
supposition that virtue is knowledge； there can be no doubt that
virtue is taught。
Soc。 Yes； indeed； but what if the supposition is erroneous？
Men。 I certainly thought just now that we were right。
Soc。 Yes； Meno； but a principle which has any soundness should stand
firm not only just now； but always。
Men。 Well； and why are you so slow of heart to believe that
knowledge is virtue？
Soc。 I will try and tell you why； Meno。 I do not retract the
assertion that if virtue is knowledge it may be taught； but I fear
that I have some reason in doubting whether virtue is knowledge： for
consider now。 and say whether virtue； and not only virtue but anything
that is taught； must not have teachers and disciples？
Men。 Surely。
Soc。 And conversely； may not the art of which neither teachers nor
disciples exist be assumed to be incapable of being taught？
Men。 True； but do you think that there are no teachers of virtue？
Soc。 I have certainly often enquired whether there were any； and
taken great pains to find them； and have never succeeded； and many
have assisted me in the search； and they were the persons whom I
thought the most likely to know。 Here at the moment when he is
wanted we fortunately have sitting by us Anytus； the very person of
whom we should make enquiry； to him then let us repair。 In the first
Place； he is the son of a wealthy and wise father； Anthemion； who
acquired his wealth； not by accident or gift； like Ismenias the Theban
（who has recently made himself as rich as Polycrates）； but by his
own skill and industry； and who is a well…conditioned； modest man； not
insolent； or over…bearing； or annoying； moreover； this son of his
has received a good education； as the Athenian people certainly appear
to think； for they choose him to fill the highest offices。 And these
are the sort of men from whom you are likely to learn whether there
are any teachers of virtue； and who they are。 Please； Anytus； to
help me and your friend Meno in answering our question； Who are the
teachers？ Consider the matter thus： If we wanted Meno to be a good
physician； to whom should we send him？ Should we not send him to the
physicians？
Any。 Certainly。
Soc。 Or if we wanted him to be a good cobbler； should we not send
him to the cobblers？
Any。 Yes。
Soc。 And so forth？
Any。 Yes。
Soc。 Let me trouble you with one more question。 When we say that
we should be right in sending him to the physicians if we wanted him
to be a physician； do we mean that we should be right in sending him
to those who profess the art； rather than to those who do not； and
to those who demand payment for teaching the art； and profess to teach
it to any one who will come and learn？ And if these were our
reasons； should we not be right in sending him？
Any。 Yes。
Soc。 And might not the same be said of flute…playing； and of the
other arts？ Would a man who wanted to make another a flute…player
refuse to send him to those who profess to teach the art for money；
and be plaguing other persons to give him instruction； who are not
professed teachers and who never had a single disciple in that
branch of knowledge which he wishes him to acquire…would not such
conduct be the height of folly？
Any。 Yes； by Zeus； and of ignorance too。
Soc。 Very good。 And now you are in a position to advise with me
about my friend Meno。 He has been telling me； Anytus； that he
desires to attain that kind of wisdom and…virtue by which men order
the state or the house； and honour their parents； and know when to
receive and when to send away citizens and strangers； as a good man
should。 Now； to whom should he go in order that he may learn this
virtue？ Does not the previous argument imply clearly that we should
send him to those who profess and avouch that they are the common
teachers of all Hellas； and are ready to impart instruction to any one
who likes； at a fixed price？
Any。 Whom do you mean； Socrates？
Soc。 You surely know； do you not； Anytus； that these are the
people whom mankind call Sophists？
Any。 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 influences to those who have to
do with them。
Soc。 What； Anytus？ Of all the people who profess that they know
how to do men good； do you mean to say that these are the only ones
who not only do them no good； but positively corrupt those who are
entrusted to them； and in return for this disservice have the face
to demand money？ Indeed； I cannot believe you； for I know of a
single man； Protagoras； who made more out of his craft than the
illustrious Pheidias； who created such noble works； or any ten other
statuaries。 How could that A mender of old shoes； or patcher up of
clothes； who made the shoes or clothes worse than he received them；
could not have remained thirty days undetected； and would very soon
have starved； whereas during more than forty years； Protagoras was
corrupting all Hellas； and sending his disciples from him worse than
he received them； and he was never found out。 For； if I am not
mistaken；…he was about seventy years old at his death； forty of
which were spent in the practice of his profession； and during all
that time he had a good reputation； which to this day he retains：
and not only Protagoras； but many others are well spoken of； some
who lived before him； and others who are still living。 Now； when you
say that they deceived and corrupted the youth； are they to be
supposed to have corrupted them consciously or unconsciously？ Can
those who were deemed by many to be the wisest men of Hellas have been
out of their minds？
Any。 Out of their minds！ No； Socrates； the young men who gave
their money to them； were out of their minds； and their relations
and guardians who entrusted their youth to the care of these men
were still more out of their minds； and most of all； the cities who
allowed them to come in； and did not drive them out； citizen and
stranger alike。
Soc。 Has any of the Sophists wronged you； Anytus？ What makes you
so angry with them？
Any。 No； indeed； neither I nor any of my belongings has ever had；
nor would I suffer them to have； anything to do with them。
Soc。 Then you are entirely unacquainted with them？
Any。 And I have no wish to be acquainted。
Soc。 Then； my dear friend； how can you know whether a thing is
good or bad of which you are wholly ignorant？
Any。 Quite well； I am sure that I know what manner of men these are；
whether I am acquainted with them or not。
Soc。 You must be a diviner； Anytus； for I really cannot make out；
judging from your own words； how； if you are not acquainted with them；
you know about them。 But I am not enquiring of you who are the
teachers who will corrupt Meno （let them be； if you please； the
Sophists）
