Meno. Can you tell me, Socrates, whether virtue is acquired by teaching or by practice; or if neither by teaching nor practice, then whether it comes to man by nature, or in what other way?
Socrates. O Meno, there was a time when the Thessalians were famous among the other Hellenes only for their riches and their riding; but now, if I am not mistaken, they are equally famous for their wisdom, especially at Larisa, which is the native city of your friend Aristippus. And this is Gorgias' doing; for when he came there, the flower of the Aleuadae, among them your admirer Aristippus, and the other chiefs of the Thessalians, fell in love with his wisdom. And he has taught you the habit of answering questions in a grand and bold style, which becomes those who know, and is the style in which he himself answers all comers; and any Hellene who likes may ask him anything. How different is our lot! my dear Meno. Here at Athens there is a dearth of the commodity, and all wisdom seems to have emigrated from us to you. I am certain that if you were to ask any Athenian whether virtue was natural or acquired, he would laugh in your face, and say: "Stranger, you have far too good an opinion of me, if you think that I can answer your question. For I literally do not know what virtue is, and much less whether it is acquired by teaching or not." And I myself, Meno, living as I do in this region of poverty, am as poor as the rest of the world; and I confess with shame that I know literally nothing about virtue; and when I do not know the "quid" of anything how can I know the "quale"? How, if I knew nothing at all of Meno, could I tell if he was fair, or the opposite of fair; rich and noble, or the reverse of rich and noble? Do you think that I could?
Men. No, Indeed. But are you in earnest, Socrates, in saying that you do not know what virtue is? And am I to carry back this report of you to Thessaly?
Soc. Not only that, my dear boy, but you may say further that I have never known of any one else who did, in my judgment.
Men. Then you have never met Gorgias when he was at Athens?
Soc. Yes, I have.
Men. And did you not think that he knew?
Soc. I have not a good memory, Meno, and therefore I cannot now tell what I thought of him at the time. And I dare say that he did know, and that you know what he said: please, therefore, to remind me of what he said; or, if you would rather, tell me your own view; for I suspect that you and he think much alike.
Men. Very true.
Soc. Then as he is not here, never mind him, and do you tell me: By the gods, Meno, be generous, and tell me what you say that virtue is; for I shall be truly delighted to find that I have been mistaken, and that you and Gorgias do really have this knowledge; although I have been just saying that I have never found anybody who had.
Men. There will be no difficulty, Socrates, in answering your question. Let us take first the virtue of a man-he should know how to administer the state, and in the administration ...
Answer the question fully in all its parts. You are making a claim.docxboyfieldhouse
Answer the question fully in all its parts. You are making a claim about something, often involving an argument and using the Primary Texts you have read in your analysis. Take your time to think about the question, organize your thoughts and post after these, and a good edit.
DISCUSSION QUESTION CHOICE #1: Ethics: Examining the Life of Socrates. In the Apologia, Socrates describes himself as a gadfly, as a person who is only concerned with the truth, and as modest.
Answer the question: What does it mean to lead a good life by the example of Socrates?
In other words, what do you believe the actions and words of Socrates teach you about your own life? Use examples from the Apologia and your own reasoning in your analysis.
The Project Gutenberg EBook of Apology, by Plato
This eBook is for the use of anyone anywhere at no cost and with
almost no restrictions whatsoever.� You may copy it, give it away or
re-use it under the terms of the Project Gutenberg License included
with this eBook or online at www.gutenberg.org
Title: Apology
������ Also known as "The Death of Socrates"
Author: Plato
Translator: Benjamin Jowett
Release Date: November 3, 2008 [EBook #1656]
Last Updated: January 15, 2013
Language: English
Character set encoding: ASCII
*** START OF THIS PROJECT GUTENBERG EBOOK APOLOGY ***
Produced by Sue Asscher, and David Widger
APOLOGY
By Plato
Translated by Benjamin Jowett
How you, O Athenians, have been affected by my accusers, I cannot tell; but I know that they almost made
me forget who I was�so persuasively did they speak; and yet they have hardly uttered a word of truth. But of
the many falsehoods told by them, there was one which quite amazed me;�I mean when they said that you
should be upon your guard and not allow yourselves to be deceived by the force of my eloquence. To say this,
when they were certain to be detected as soon as I opened my lips and proved myself to be anything but a
great speaker, did indeed appear to me most shameless�unless by the force of eloquence they mean the force
of truth; for it such is their meaning, I admit that I am eloquent. But in how different a way from theirs! Well,
as I was saying, they have scarcely spoken the truth at all; but from me you shall hear the whole truth: not,
however, delivered after their manner in a set oration duly ornamented with words and phrases. No, by
heaven! but I shall use the words and arguments which occur to me at the moment; for I am confident in the
justice of my cause (Or, I am certain that I am right in taking this course.): at my time of life I ought not to be
appearing before you, O men of Athens, in the character of a juvenile orator�let no one expect it of me. And
I must beg of you to grant me a favour:�If I defend myself in my accustomed manner, and you hear me
using the words which I have been in the habit of using in the agora, at the tables of the money-changers, or
anywhere else, I would ask you not to be s.
2. Plato and Socrates—Week 1-4; The ApologyI. The Ap.docxnovabroom
2. Plato and Socrates—Week 1-4; The Apology
******
I. The Apology:
Internet Classics.MIT.edu
Apology
By Plato
Translated by Benjamin Jowett
Socrates' Defense
How you have felt, O men of Athens, at hearing the speeches of my accusers, I cannot tell; but I know that their persuasive words almost made me forget who I was - such was the effect of them; and yet they have hardly spoken a word of truth. But many as their falsehoods were, there was one of them which quite amazed me; - I mean when they told you to be upon your guard, and not to let yourselves be deceived by the force of my eloquence. They ought to have been ashamed of saying this, because they were sure to be detected as soon as I opened my lips and displayed my deficiency; they certainly did appear to be most shameless in saying this, unless by the force of eloquence they mean the force of truth; for then I do indeed admit that I am eloquent. But in how different a way from theirs! Well, as I was saying, they have hardly uttered a word, or not more than a word, of truth; but you shall hear from me the whole truth: not, however, delivered after their manner, in a set oration duly ornamented with words and phrases. No indeed! but I shall use the words and arguments which occur to me at the moment; for I am certain that this is right, and that at my time of life I ought not to be appearing before you, O men of Athens, in the character of a juvenile orator - let no one expect this of me. And I must beg of you to grant me one favor, which is this - If you hear me using the same words in my defence which I have been in the habit of using, and which most of you may have heard in the agora, and at the tables of the money-changers, or anywhere else, I would ask you not to be surprised at this, and not to interrupt me. For I am more than seventy years of age, and this is the first time that I have ever appeared in a court of law, and I am quite a stranger to the ways of the place; and therefore I would have you regard me as if I were really a stranger, whom you would excuse if he spoke in his native tongue, and after the fashion of his country; - that I think is not an unfair request. Never mind the manner, which may or may not be good; but think only of the justice of my cause, and give heed to that: let the judge decide justly and the speaker speak truly.
And first, I have to reply to the older charges and to my first accusers, and then I will go to the later ones. For I have had many accusers, who accused me of old, and their false charges have continued during many years; and I am more afraid of them than of Anytus and his associates, who are dangerous, too, in their own way. But far more dangerous are these, who began when you were children, and took possession of your minds with their falsehoods, telling of one Socrates, a wise man, who speculated about the heaven above, and searched into the earth beneath, and made the worse appear the better cause. These are the accuser.
The Apologyby PlatoI do not know, men of Athens, how my.docxmattinsonjanel
The Apology
by Plato
I do not know, men of Athens, how my
accusers affected you; as for me, I was almost
carried away in spite of myself, so persuasively
did they speak. And yet, hardly anything of
what they said is true. Of the many lies they
told, one in particular surprised me, namely
that you should be careful not to be deceived
by an accomplished speaker like me. That they
were not ashamed to be immediately proved
wrong by the facts, when I show myself not to
be an accomplished speaker at all, that I
thought was most shameless on their
part—unless indeed they call an accomplished
speaker the man who speaks the truth. If they
mean that, I would agree that I am an orator,
but not after their manner, for indeed, as I say, practically nothing they said was true. From me you
will hear the whole truth, though not, by Zeus, gentlemen, expressed in embroidered and stylized
phrases like theirs, but things spoken at random and expressed in the first words that come to mind,
for I put my trust in the justice of what I say, and let none of you expect anything else. It would
not be fitting at my age, as it might be for a young man, to toy with words when I appear before
you.
One thing I do ask and beg of you, gentlemen: if you hear me making my defence in the same
kind of language as I am accustomed to use in the market place by the bankers' tables, where many
of you have heard me, and elsewhere, do not be surprised or create a disturbance on that account.
The position is this: this is my first appearance in a lawcourt, at the age of seventy; I am therefore
simply a stranger to the manner of speaking here. Just as if I were really a stranger, you would
certainly excuse me if I spoke in that dialect and manner in which I had been brought up, so too
my present request seems a just one, for you to pay no attention to my manner of speech—be it
better or worse—but to concentrate your attention on whether what I say is just or not, for the
excellence of a judge lies in this, as that of a speaker lies in telling the truth.
It is right for me, gentlemen, to defend myself first against the first lying accusations made
against me and my first accusers, and then against the later accusations and the later accusers.
There have been many who have accused me to you for many years now, and none of their
accusations are true. These I fear much more than I fear Anytus and his friends, though they too
are formidable. These earlier ones, however, are more so, gentlemen; they got hold of most of you
from childhood, persuaded you and accused me quite falsely, saying that there is a man called
Socrates, a wise man, a student of all things in the sky and below the earth, who makes the worse
argument the stronger. Those who spread that rumour, gentlemen, are my dangerous accusers, for
their hearers believe that those who study these things do not even believe in the gods. Moreover,
these accusers are numerous, and have been at it a long time; also, they spoke to you at ...
Midterm Exam -- English 241 – Dr. McCrimmon – Fall 2015 .docxannandleola
Midterm Exam -- English 241 – Dr. McCrimmon – Fall 2015
Part One: Close Reading (60 pts.)
Note: Don’t be thrown by the length of these instructions. I’m just trying to give you some good
strategies for close reading. You might use some of these for your major essay, in fact. I would prefer
that you do your work on this “take-home” exam independently. You should not have to use outside,
secondary sources on this exam, although dictionaries such as the OED online (available as a database
through our library) may help you to clarify certain word usages. My expectation is that you will
generally be able to draw from the experience you have had thus far as a reader and writer in the
course.
You are being asked to perform a “close reading” of each passage below. First, take notes on each
passage by carefully applying the following five analytical moves:
suspend judgment (understand before you judge);
define significant parts and how they’re related;
look for patterns of repetition and contrast and anomaly;
make the implicit explicit (convert to direct statement meanings that are suggested indirectly);
keep reformulating questions and explanations.
(Rosenwasser and Stephen, Writing Analytically, p. 41)
Then consider another set of questions as you continue to study and write about each passage closely:
The question of evidence, or "How do we know what we know?"
The question of viewpoint in all its multiplicity, or "Who's speaking?"
The search for connection and patterns, or "What causes what?"
Supposition, or "How might things have been different?"
Why any of it matters, or "Who cares?"
(Debbie Meier, “Habits of Mind”)
Return to the Reader’s Toolkit on the wiki for any other techniques (besides the two above) that seem
appropriate to the task of close reading.
After you have thoroughly annotated these passages to your satisfaction, convert your notes into a
response that addresses both form (style, structure, genre, voice, attitude toward audience and subject,
etc.) and content (what's actually being said; how the substance of the passage relates and fits into the
text as a whole; also how the content of the passage and text fits into the larger historical and cultural
context). Don’t confuse the moves above with a recipe or a simple set of questions to answer. There is
no perfect answer; your response will be assessed based on the extent to which you are able to sustain
an interesting analysis of these passages in your own voice. The more analytical work you do on each
passage, the better each answer will be.
There are no prescribed length expectations or limitations on Part One or Part Two, but it’s generally a
good idea not to hold anything back. If you have much to say, go ahead and say it. Each of the six
close readings is worth 10 points, and the Part Two essay question is worth 40 points.
1. John Smith, “Description of ...
Answer the question fully in all its parts. You are making a claim.docxboyfieldhouse
Answer the question fully in all its parts. You are making a claim about something, often involving an argument and using the Primary Texts you have read in your analysis. Take your time to think about the question, organize your thoughts and post after these, and a good edit.
DISCUSSION QUESTION CHOICE #1: Ethics: Examining the Life of Socrates. In the Apologia, Socrates describes himself as a gadfly, as a person who is only concerned with the truth, and as modest.
Answer the question: What does it mean to lead a good life by the example of Socrates?
In other words, what do you believe the actions and words of Socrates teach you about your own life? Use examples from the Apologia and your own reasoning in your analysis.
The Project Gutenberg EBook of Apology, by Plato
This eBook is for the use of anyone anywhere at no cost and with
almost no restrictions whatsoever.� You may copy it, give it away or
re-use it under the terms of the Project Gutenberg License included
with this eBook or online at www.gutenberg.org
Title: Apology
������ Also known as "The Death of Socrates"
Author: Plato
Translator: Benjamin Jowett
Release Date: November 3, 2008 [EBook #1656]
Last Updated: January 15, 2013
Language: English
Character set encoding: ASCII
*** START OF THIS PROJECT GUTENBERG EBOOK APOLOGY ***
Produced by Sue Asscher, and David Widger
APOLOGY
By Plato
Translated by Benjamin Jowett
How you, O Athenians, have been affected by my accusers, I cannot tell; but I know that they almost made
me forget who I was�so persuasively did they speak; and yet they have hardly uttered a word of truth. But of
the many falsehoods told by them, there was one which quite amazed me;�I mean when they said that you
should be upon your guard and not allow yourselves to be deceived by the force of my eloquence. To say this,
when they were certain to be detected as soon as I opened my lips and proved myself to be anything but a
great speaker, did indeed appear to me most shameless�unless by the force of eloquence they mean the force
of truth; for it such is their meaning, I admit that I am eloquent. But in how different a way from theirs! Well,
as I was saying, they have scarcely spoken the truth at all; but from me you shall hear the whole truth: not,
however, delivered after their manner in a set oration duly ornamented with words and phrases. No, by
heaven! but I shall use the words and arguments which occur to me at the moment; for I am confident in the
justice of my cause (Or, I am certain that I am right in taking this course.): at my time of life I ought not to be
appearing before you, O men of Athens, in the character of a juvenile orator�let no one expect it of me. And
I must beg of you to grant me a favour:�If I defend myself in my accustomed manner, and you hear me
using the words which I have been in the habit of using in the agora, at the tables of the money-changers, or
anywhere else, I would ask you not to be s.
2. Plato and Socrates—Week 1-4; The ApologyI. The Ap.docxnovabroom
2. Plato and Socrates—Week 1-4; The Apology
******
I. The Apology:
Internet Classics.MIT.edu
Apology
By Plato
Translated by Benjamin Jowett
Socrates' Defense
How you have felt, O men of Athens, at hearing the speeches of my accusers, I cannot tell; but I know that their persuasive words almost made me forget who I was - such was the effect of them; and yet they have hardly spoken a word of truth. But many as their falsehoods were, there was one of them which quite amazed me; - I mean when they told you to be upon your guard, and not to let yourselves be deceived by the force of my eloquence. They ought to have been ashamed of saying this, because they were sure to be detected as soon as I opened my lips and displayed my deficiency; they certainly did appear to be most shameless in saying this, unless by the force of eloquence they mean the force of truth; for then I do indeed admit that I am eloquent. But in how different a way from theirs! Well, as I was saying, they have hardly uttered a word, or not more than a word, of truth; but you shall hear from me the whole truth: not, however, delivered after their manner, in a set oration duly ornamented with words and phrases. No indeed! but I shall use the words and arguments which occur to me at the moment; for I am certain that this is right, and that at my time of life I ought not to be appearing before you, O men of Athens, in the character of a juvenile orator - let no one expect this of me. And I must beg of you to grant me one favor, which is this - If you hear me using the same words in my defence which I have been in the habit of using, and which most of you may have heard in the agora, and at the tables of the money-changers, or anywhere else, I would ask you not to be surprised at this, and not to interrupt me. For I am more than seventy years of age, and this is the first time that I have ever appeared in a court of law, and I am quite a stranger to the ways of the place; and therefore I would have you regard me as if I were really a stranger, whom you would excuse if he spoke in his native tongue, and after the fashion of his country; - that I think is not an unfair request. Never mind the manner, which may or may not be good; but think only of the justice of my cause, and give heed to that: let the judge decide justly and the speaker speak truly.
And first, I have to reply to the older charges and to my first accusers, and then I will go to the later ones. For I have had many accusers, who accused me of old, and their false charges have continued during many years; and I am more afraid of them than of Anytus and his associates, who are dangerous, too, in their own way. But far more dangerous are these, who began when you were children, and took possession of your minds with their falsehoods, telling of one Socrates, a wise man, who speculated about the heaven above, and searched into the earth beneath, and made the worse appear the better cause. These are the accuser.
The Apologyby PlatoI do not know, men of Athens, how my.docxmattinsonjanel
The Apology
by Plato
I do not know, men of Athens, how my
accusers affected you; as for me, I was almost
carried away in spite of myself, so persuasively
did they speak. And yet, hardly anything of
what they said is true. Of the many lies they
told, one in particular surprised me, namely
that you should be careful not to be deceived
by an accomplished speaker like me. That they
were not ashamed to be immediately proved
wrong by the facts, when I show myself not to
be an accomplished speaker at all, that I
thought was most shameless on their
part—unless indeed they call an accomplished
speaker the man who speaks the truth. If they
mean that, I would agree that I am an orator,
but not after their manner, for indeed, as I say, practically nothing they said was true. From me you
will hear the whole truth, though not, by Zeus, gentlemen, expressed in embroidered and stylized
phrases like theirs, but things spoken at random and expressed in the first words that come to mind,
for I put my trust in the justice of what I say, and let none of you expect anything else. It would
not be fitting at my age, as it might be for a young man, to toy with words when I appear before
you.
One thing I do ask and beg of you, gentlemen: if you hear me making my defence in the same
kind of language as I am accustomed to use in the market place by the bankers' tables, where many
of you have heard me, and elsewhere, do not be surprised or create a disturbance on that account.
The position is this: this is my first appearance in a lawcourt, at the age of seventy; I am therefore
simply a stranger to the manner of speaking here. Just as if I were really a stranger, you would
certainly excuse me if I spoke in that dialect and manner in which I had been brought up, so too
my present request seems a just one, for you to pay no attention to my manner of speech—be it
better or worse—but to concentrate your attention on whether what I say is just or not, for the
excellence of a judge lies in this, as that of a speaker lies in telling the truth.
It is right for me, gentlemen, to defend myself first against the first lying accusations made
against me and my first accusers, and then against the later accusations and the later accusers.
There have been many who have accused me to you for many years now, and none of their
accusations are true. These I fear much more than I fear Anytus and his friends, though they too
are formidable. These earlier ones, however, are more so, gentlemen; they got hold of most of you
from childhood, persuaded you and accused me quite falsely, saying that there is a man called
Socrates, a wise man, a student of all things in the sky and below the earth, who makes the worse
argument the stronger. Those who spread that rumour, gentlemen, are my dangerous accusers, for
their hearers believe that those who study these things do not even believe in the gods. Moreover,
these accusers are numerous, and have been at it a long time; also, they spoke to you at ...
Midterm Exam -- English 241 – Dr. McCrimmon – Fall 2015 .docxannandleola
Midterm Exam -- English 241 – Dr. McCrimmon – Fall 2015
Part One: Close Reading (60 pts.)
Note: Don’t be thrown by the length of these instructions. I’m just trying to give you some good
strategies for close reading. You might use some of these for your major essay, in fact. I would prefer
that you do your work on this “take-home” exam independently. You should not have to use outside,
secondary sources on this exam, although dictionaries such as the OED online (available as a database
through our library) may help you to clarify certain word usages. My expectation is that you will
generally be able to draw from the experience you have had thus far as a reader and writer in the
course.
You are being asked to perform a “close reading” of each passage below. First, take notes on each
passage by carefully applying the following five analytical moves:
suspend judgment (understand before you judge);
define significant parts and how they’re related;
look for patterns of repetition and contrast and anomaly;
make the implicit explicit (convert to direct statement meanings that are suggested indirectly);
keep reformulating questions and explanations.
(Rosenwasser and Stephen, Writing Analytically, p. 41)
Then consider another set of questions as you continue to study and write about each passage closely:
The question of evidence, or "How do we know what we know?"
The question of viewpoint in all its multiplicity, or "Who's speaking?"
The search for connection and patterns, or "What causes what?"
Supposition, or "How might things have been different?"
Why any of it matters, or "Who cares?"
(Debbie Meier, “Habits of Mind”)
Return to the Reader’s Toolkit on the wiki for any other techniques (besides the two above) that seem
appropriate to the task of close reading.
After you have thoroughly annotated these passages to your satisfaction, convert your notes into a
response that addresses both form (style, structure, genre, voice, attitude toward audience and subject,
etc.) and content (what's actually being said; how the substance of the passage relates and fits into the
text as a whole; also how the content of the passage and text fits into the larger historical and cultural
context). Don’t confuse the moves above with a recipe or a simple set of questions to answer. There is
no perfect answer; your response will be assessed based on the extent to which you are able to sustain
an interesting analysis of these passages in your own voice. The more analytical work you do on each
passage, the better each answer will be.
There are no prescribed length expectations or limitations on Part One or Part Two, but it’s generally a
good idea not to hold anything back. If you have much to say, go ahead and say it. Each of the six
close readings is worth 10 points, and the Part Two essay question is worth 40 points.
1. John Smith, “Description of ...
1
Book 1
SOCRATES’ NARRATION BEGINS: I went down to the Piraeus yesterday
with Glaucon, the son of Ariston, to say a prayer to the goddess,1 and also
because I wanted to see how they would manage the festival, since they were
holding it for the first time. I thought the procession of the local residents was
beautiful, but the show put on by the Thracians was no less so, in my view.
After we had said our prayer and watched the procession, we started back
toward town.2 Then Polemarchus, the son of Cephalus, saw us from a distance
as we were hurrying homeward, and told his slave boy to run and ask us to
wait for him. The boy caught hold of my cloak3 from behind.
SLAVE: Polemarchus wants you to wait.
I turned around and asked where he was.
SLAVE: He is coming up behind you; please wait for him.
GLAUCON: All right, we will.
Shortly after that, Polemarchus caught up with us. Adeimantus, Glaucon’s
brother, was with him, and so were Niceratus, the son of Nicias, and some
others, all of whom were apparently on their way from the procession.
POLEMARCHUS: It looks to me, Socrates, as if you two are hurrying to get
away to town.
SOCRATES: That isn’t a bad guess.
POLEMARCHUS: But do you see how many we are?
SOCRATES: Certainly.
POLEMARCHUS: Well, then, either you must prove yourselves stronger
than all these people or you will have to stay here.
1 Hê theos: Most probably—as 354a10–11 implies—the Thracian goddess Bendis,
whose cult had recently been introduced in Piraeus. However, for Athenians, Athena
is hê theos.
2 See Glossary of Terms s.v. city.
3 See Glossary of Terms s.v. cloak.
327a
5
b
5
c
5
Reeve-PlatoRepub-00Book Page 1 Wednesday, June 23, 2004 2:26 PM
Book 1
2
SOCRATES: Isn’t there another alternative still: that we persuade you that
you should let us go?
POLEMARCHUS: But could you persuade us, if we won’t listen?
GLAUCON: There is no way we could.
POLEMARCHUS: Well, we won’t listen; you had better make up your mind
to that.
ADEIMANTUS: You mean to say you don’t know that there is to be a torch
race on horseback for the goddess tonight?
SOCRATES: On horseback? That is something new. Are they going to race
on horseback and hand the torches on in relays, or what?
POLEMARCHUS: In relays. And, besides, there will be an all-night celebra-
tion that will be worth seeing. We will get up after dinner and go to see the
festivities. We will meet lots of young men there and have a discussion. So
stay and do as we ask.
GLAUCON: It looks as if we will have to stay.
SOCRATES: If you think so, we must.
So, we went to Polemarchus’ house, and there we found Lysias and Euthyde-
mus, the brothers of Polemarchus, and what is more, Thrasymachus of Chal-
cedon was there too, and Charmantides of Paeania, and Clitophon, the son
of Aristonymus. Polemarchus’ father, Cephalus, was also inside, and I
thought he looked quite old. You see, I hadn’t seen him for some time. He
was sitting on a sort of chair with cushions and had a wreath .
"Self-Reliance" is an 1841 essay written by American transcendentalist philosopher and essayist Ralph Waldo Emerson. It contains the most thorough statement of one of Emerson's recurrent themes, the need for each individual to avoid conformity and false consistency, and follow their own instincts and ideas. It is the source of one of Emerson's most famous quotations: "A foolish consistency is the hobgoblin of little minds, adored by little statesmen and philosophers and divines."
BOOK ISocrates I went down to the Piraeus^ yesterday withVannaSchrader3
BOOK I
Socrates: I went down to the Piraeus^ yesterday with Glaucon, son of
Ariston,^ to pray to the goddess; and, at the same time, I wanted to ob-
serve how they would put on the festival,^ since they were now hold-
ing it for the first time. Now, in my opinion, the procession of the native
inhabitants was fine; but the one the Thracians conducted was no less
fitting a show. After we had prayed and looked on, we went off toward
town.
Catching sight of us from afar as we were pressing homewards,
Polemarchus, son of Cephalus, ordered his slave boy to run after us and
order us to wait for him. The boy took hold of my cloak from behind
and said, "Polemarchus orders you to wait."
And I turned around and asked him where his master was. "He is
coming up behind," he said, "just wait."
"Of course we'll wait," said Glaucon.
A moment later Polemarchus came along with Adeimantus, Glau-
con's brother, Niceratus, son of Nicias, and some others—apparently
from the procession. Polemarchus said, "Socrates, I guess you two are
hurrying to get away to town."
"That's not a bad guess," I said.
"Well, " he said, "do you see how many of us there are?
"
"Of course."
"Well, then," he said, "either prove stronger than these men
or stay here."
[3]
socrates/polemarchus/glaucon/adeimantus/cephalus the RErUBLIC
227 c "Isn't there still one other possibility . . . ," I said, "our per-
suading you that you must let us go?"
"Could you really persuade," he said, "if we don't listen?"
"There's no way," said Glaucon.
"Well, then, think it over, bearing in mind we won't listen."
328 a Then Adeimantus said, "Is it possible you don't know that at sun-
set there will be a torch race on horseback for the goddess?"
"On horseback?" I said. "That is novel. Will they hold torches
and pass them to one another while racing the horses, or what do you
mean?"
"That's it," said Polemarchus, "and, besides, they'll put on an all-
night festival that will be worth seeing. We'll get up after dinner and go
to see it; there we'll be together with many of the young men and we'll
b talk. So stay and do as I tell you."
And Glaucon said, "It seems we must stay."
"Well, if it is so resolved,"^ I said, "that's how we must act."
Then we went to Polemarchus' home; there we found Lysias'^ and
Euthydemus, Polemarchus' brothers, and, in addition, Thrasymachus,^
the Chalcedonian and Charmantides, the Paeanian,^ and Cleito-
phonji** the son of Aristonymus.
Cephalus,!! Polemarchus' father, was also at home; and he
c seemed very old to me, for I had not seen him for some time. He was
seated on a sort of cushioned stool and was crowned with a wreath, for
he had just performed a sacrifice in the courtyard. We sat down beside
him, for some stools were arranged in a circle there. As soon as Ceph-
alus saw me, he greeted me warmly and said:
"Socrates, you don't come down to us in the Piraeus very often,
yet you ought to. Now if I still had the strength to make the trip to
town ea ...
Jerrick Tully in the Tool and Dye department sexually harassed.docxchristiandean12115
Jerrick Tully in the Tool and Dye department sexually harassed Yvonne Stevens, a
Production Control employee. He touched her, and then Yvonne notified several
supervisors immediately. But also, there are many other women who also said that they
were invited to his house but they all said no. All the women also said that he was a
“touchy guy”. He already had a complaint and a notice saying that next time something
occurred he was to be dismissed. I would’ve asked the women what “touchy guy” meant
because if they were all using the same vocabulary to describe him could also implicate
that the women are lying. What if all the women had decided to plan something to get
him fired? It is suspicious since the beginning that Yvonne returned to work the same day
just to cause problem and tell everyone what happened. I would’ve asked each individual
about past experiences with him as well as if they saw what happened between Yvonne
and Jerrick. I would’ve also asked if they noticed something with Yvonne in the past
weeks or months, just to see if she wasn’t having any other kinds of problems. Someone
also mentioned that he only asked girls to his house and not men, but we did not hear one
single story from the men. It is necessary to get evidence from both women and men in
the office whether they were present that day or not, just to see what they had to say
about both of them. Video cameras could also help the investigation, were there cameras
present? They could check the cameras from that day as well as other days just to see
how Jerrick behaves. There is no need to report Anne about what happened, she had a
something in the past similar to that, but we can’t use the same case again since that case
was already resolved.
I would’ve separated the two parties two write a report of what exactly happened in
detailed. Ask them the names of each and every person that was present at the moment,
the time the incident happen to check the cameras if there were cameras present. After
having both reports written, I would’ve dismissed both of them to their homes for two
days to have those two days to rethink about the incident. In those two days I would’ve
questions the names of the people that were present during the incident as well as their
co-workers to see if they noticed anything special about them in the past couple weeks.
When they returned to work after the two days, I would’ve asked them two write another
report to see if there were any differences from the first report. And then meet with the
rest of the stuff to study the case and make a decision.
!
4 critical aspects that are necessary to see before making decisions are:
-Have they followed the policies? Have we done a great job explaining the employees
how to treat each other and what the consequences are if they do something different?
Are sexual harassments and bullying laws clear for them?
-Have we looked at both stories twice? One of them is lying for .
Socrates (the narrator) is speaking to Thrasymachus the sophis.docxjensgosney
Socrates (the narrator) is speaking to Thrasymachus the sophist
(a teacher of persuasive rhetoric). Thrasymachus has made the
assertion that justice is simply defined as “what is in the interest
of the stronger,” a very cynical view. Socrates is not satisfied…
Never mind, I replied, if he now says that they are, let us accept his
statement. Tell me, Thrasymachus, I said, did you mean by justice
what the stronger thought to be his interest, whether really so or not?
Certainly not, he said. Do you suppose that I call him who is
mistaken the stronger at the time when he is mistaken?
Yes, I said, my impression was that you did so, when you admitted
that the ruler was not infallible but might be sometimes mistaken.
You argue like an informer, Socrates. Do you mean, for example, that
he who is mistaken about the sick is a physician in that he is
mistaken? or that he who errs in arithmetic or grammar is an
arithmetician or grammarian at the me when he is making the
mistake, in respect of the mistake? True, we say that the physician or
arithmetician or grammarian has made a mistake, but this is only a
way of speaking; for the fact is that neither the grammarian nor any
other person of skill ever makes a mistake in so far as he is what his
name implies; they none of them err unless their skill fails them, and
then they cease to be skilled artists. No artist or sage or ruler errs at
the time when he is what his name implies; though he is commonly
said to err, and I adopted the common mode of speaking. But to be
perfectly accurate, since you are such a lover of accuracy, we should
say that the ruler, in so far as he is the ruler, is unerring, and, being
unerring, always commands that which is for his own interest; and
the subject is required to execute his commands; and therefore, as I
said at first and now repeat, justice is the interest of the stronger.
Indeed, Thrasymachus, and do I really appear to you to argue like an
informer?
Certainly, he replied.
And you suppose that I ask these questions with any design of
injuring you in the argument?
Nay, he replied, 'suppose' is not the word --I know it; but you will be
found out, and by sheer force of argument you will never prevail.
I shall not make the attempt, my dear man; but to avoid any
misunderstanding occurring between us in future, let me ask, in what
sense do you speak of a ruler or stronger whose interest, as you were
saying, he being the superior, it is just that the inferior should
execute --is he a ruler in the popular or in the strict sense of the
term?
In the strictest of all senses, he said. And now cheat and play the
informer if you can; I ask no quarter at your hands. But you never
will be able, never.
And do you imagine, I said, that I am such a madman as to try and
cheat, Thrasymachus? I might as well shave a lion.
Why, he said, you made the attempt a minute ago, and you failed.
Enough, I said, of the.
A CHRONOLOGY OF RENÉ DESCARTES March born at La Ha.docxblondellchancy
A CHRONOLOGY OF RENÉ DESCARTES
March: born at La Haye near Tours.
– Attends the Jesuit college of La Flèche.
Galileo’s observation of the four moons of Jupiter.
Licenciate of Law, University of Poitiers.
Joins the army of Prince Maurice of Nassau in Holland.
Moves to the army of Elector Maximilian, duke of Bavaria, in
Germany.
November: dream of a ‘wonderful science’.
Publication of Bacon’s Novum Organum.
– Travels in Europe.
– Imprisonment of Théophile de Viau as ringleader of the
Parisian free-thinkers.
– Based in Paris, in the circle of Mersenne.
Publication of Harvey’s Circulation of the Blood.
(or ) Completion of Rules For the Direction of Our Native
Intelligence.
(end) Move to Holland.
Work on The Universe.
Publication of Galileo’s Dialogue Concerning the Two Chief
World Systems.
Condemnation of Galileo by the Roman Inquisition;
Descartes abandons plans to publish The Universe.
Birth of Descartes’s natural daughter, named Francine,
baptized August (died ).
Publication of A Discourse on the Method, with three essays:
Dioptrics, Meteorology, and Geometry.
lxxiv
Publication of Meditations, with the first six sets of Objections
and Replies.
Publication of second edition of Meditations, with all seven
sets of Objections and Replies. First contact with Princess
Elizabeth of Bohemia.
Cartesian philosophy condemned at the University of
Utrecht.
Visit to France; publication of the Latin version of The
Principles of Philosophy (French translation ), and the
Latin version of the Discourse and the Essays.
Award of a pension by the king of France; return to France to
arrange its receipt. Publication of Comments on a Certain
Broadsheet.
April: interview with Frans Burman at Egmond-Binnen.
Beginning of the civil war known as ‘La Fronde’ in France.
Journey to Sweden on invitation of Queen Christina;
publication of the Passions of the Soul.
February: death in Stockholm from pneumonia.
Descartes’s remains returned to France, to rest eventually in
Saint-Germain des Prés.
lxxv
This page intentionally left blank
A DISCOURSE ON THE METHOD
OF CORRECTLY CONDUCTING
ONE’S REASON AND
SEEKING TRUTH IN THE SCIENCES
This page intentionally left blank
If this discourse seems too long to be read all at once,* it may
be split up into six parts. In the first will be found several
considerations relating to the sciences. In the second, the
principal rules of the method that the author has found. In the
third, some of the moral rules he has derived from this method.
In the fourth, the arguments by which he proves the existence
of God and of the human soul, which are the foundations of
his metaphysics. In the fifth, the order of the physical questions
he has investigated, and particularly the explanation of the
movement of the heart and some oth ...
A CHRONOLOGY OF RENÉ DESCARTES March born at La Ha.docxfredharris32
A CHRONOLOGY OF RENÉ DESCARTES
March: born at La Haye near Tours.
– Attends the Jesuit college of La Flèche.
Galileo’s observation of the four moons of Jupiter.
Licenciate of Law, University of Poitiers.
Joins the army of Prince Maurice of Nassau in Holland.
Moves to the army of Elector Maximilian, duke of Bavaria, in
Germany.
November: dream of a ‘wonderful science’.
Publication of Bacon’s Novum Organum.
– Travels in Europe.
– Imprisonment of Théophile de Viau as ringleader of the
Parisian free-thinkers.
– Based in Paris, in the circle of Mersenne.
Publication of Harvey’s Circulation of the Blood.
(or ) Completion of Rules For the Direction of Our Native
Intelligence.
(end) Move to Holland.
Work on The Universe.
Publication of Galileo’s Dialogue Concerning the Two Chief
World Systems.
Condemnation of Galileo by the Roman Inquisition;
Descartes abandons plans to publish The Universe.
Birth of Descartes’s natural daughter, named Francine,
baptized August (died ).
Publication of A Discourse on the Method, with three essays:
Dioptrics, Meteorology, and Geometry.
lxxiv
Publication of Meditations, with the first six sets of Objections
and Replies.
Publication of second edition of Meditations, with all seven
sets of Objections and Replies. First contact with Princess
Elizabeth of Bohemia.
Cartesian philosophy condemned at the University of
Utrecht.
Visit to France; publication of the Latin version of The
Principles of Philosophy (French translation ), and the
Latin version of the Discourse and the Essays.
Award of a pension by the king of France; return to France to
arrange its receipt. Publication of Comments on a Certain
Broadsheet.
April: interview with Frans Burman at Egmond-Binnen.
Beginning of the civil war known as ‘La Fronde’ in France.
Journey to Sweden on invitation of Queen Christina;
publication of the Passions of the Soul.
February: death in Stockholm from pneumonia.
Descartes’s remains returned to France, to rest eventually in
Saint-Germain des Prés.
lxxv
This page intentionally left blank
A DISCOURSE ON THE METHOD
OF CORRECTLY CONDUCTING
ONE’S REASON AND
SEEKING TRUTH IN THE SCIENCES
This page intentionally left blank
If this discourse seems too long to be read all at once,* it may
be split up into six parts. In the first will be found several
considerations relating to the sciences. In the second, the
principal rules of the method that the author has found. In the
third, some of the moral rules he has derived from this method.
In the fourth, the arguments by which he proves the existence
of God and of the human soul, which are the foundations of
his metaphysics. In the fifth, the order of the physical questions
he has investigated, and particularly the explanation of the
movement of the heart and some oth.
2 page Summary of the article!Self-Reliancefrom Essays Fi.docxeugeniadean34240
2 page Summary of the article!
Self-Reliance
from Essays: First Series (1841)
Ralph Waldo Emerson
"Ne te quaesiveris extra."
"Man is his own star; and the soul that can
Render an honest and a perfect man,
Commands all light, all influence, all fate;
Nothing to him falls early or too late.
Our acts our angels are, or good or ill,
Our fatal shadows that walk by us still."
Epilogue to Beaumont and Fletcher's Honest Man's Fortune
Cast the bantling on the rocks,
Suckle him with the she-wolf's teat;
Wintered with the hawk and fox,
Power and speed be hands and feet.
ESSAY II Self-Reliance
I read the other day some verses written by an eminent painter which were original and not conventional. The soul always hears an admonition in such lines, let the subject be what it may. The sentiment they instil is of more value than any thought they may contain. To believe your own thought, to believe that what is true for you in your private heart is true for all men, — that is genius. Speak your latent conviction, and it shall be the universal sense; for the inmost in due time becomes the outmost,—— and our first thought is rendered back to us by the trumpets of the Last Judgment. Familiar as the voice of the mind is to each, the highest merit we ascribe to Moses, Plato, and Milton is, that they set at naught books and traditions, and spoke not what men but what they thought. A man should learn to detect and watch that gleam of light which flashes across his mind from within, more than the lustre of the firmament of bards and sages. Yet he dismisses without notice his thought, because it is his. In every work of genius we recognize our own rejected thoughts: they come back to us with a certain alienated majesty. Great works of art have no more affecting lesson for us than this. They teach us to abide by our spontaneous impression with good-humored inflexibility then most when the whole cry of voices is on the other side. Else, to-morrow a stranger will say with masterly good sense precisely what we have thought and felt all the time, and we shall be forced to take with shame our own opinion from another.
There is a time in every man's education when he arrives at the conviction that envy is ignorance; that imitation is suicide; that he must take himself for better, for worse, as his portion; that though the wide universe is full of good, no kernel of nourishing corn can come to him but through his toil bestowed on that plot of ground which is given to him to till. The power which resides in him is new in nature, and none but he knows what that is which he can do, nor does he know until he has tried. Not for nothing one face, one character, one fact, makes much impression on him, and another none. This sculpture in the memory is not without preestablished harmony. The eye was placed where one ray should fall, that it might testify of that particular ray. We but half express ourselves, and are ashamed of that divine idea which each of us represents..
005 Nursing School Admission Essay Samples Rosesislefarms Com Programs .... 008 Nursing School Essay Sample Example Nurse Application Format .... Nursing Essay Example. Help Essay Writing Nursing - Best opinion | Nursing scholarships .... Nurse Practitioner Essay – 7 Tips For Writing The Perfect Family Nurse .... 004 Essay Example Sample Nursing School Samples Writing An Admission .... Best Nursing Essay Writers ‒ Nursing Writing Services. 004 Sample Nursing Admission Essay School Samples Nurse Practitioner .... 001 Nursing School Essay Sample Graduate Personal Statement ~ Thatsnotus. Nursing School Essays Examples – Telegraph. Getting accepted into nursing school is not easy, because there is .... 019 Essay Example Nursing Examples Sample Help Writing For Paper .... Nursing dissertationsample from assignmentsupport.com essay writing s….
005 Nursing School Admission Essay Samples Rosesislefarms Com Programs .... 008 Nursing School Essay Sample Example Nurse Application Format .... Nursing Essay Example. Help Essay Writing Nursing - Best opinion | Nursing scholarships .... Nurse Practitioner Essay – 7 Tips For Writing The Perfect Family Nurse .... 004 Essay Example Sam
Ethics in Cinema and Computer Games Ethics 228Rubric for Plato .docxhumphrieskalyn
Ethics in Cinema and Computer Games: Ethics 228
Rubric for Plato and Aristotle Papers
1. Section on Plato: (15 points)
Full and Accurate Explanation of Plato’s ViewTotal Possible Points: 10
0= None 4 = Poor 7 = Okay 10 = Good
_____________________________________________________________________________________
Textually Based (Interacts with the Reading) Total Possible Points: 5
0= None 2 = Poor 3 = Okay 5 = Good
_____________________________________________________________________________________
2. Section on Aristotle: (20 points)
Full and Accurate Explanation of Aristotle’s ViewTotal Possible Points: 10
0= None 4 = Poor 7 = Okay 10 = Good
_____________________________________________________________________________________
Relationship between Plato and Aristotle Total Possible Points: 5
0= None 2 = Poor 3 = Okay 5 = Good
_____________________________________________________________________________________
Textually Based (Interacts with the Reading) Total Possible Points: 5
0= None 2 = Poor 3 = Okay 5 = Good
_____________________________________________________________________________________
3. Personal Analysis (5 points)
Thoughtful Explanation of Your ViewTotal Possible Points: 5
0= None 2 = Poor 3 = Okay 5 = Good
_____________________________________________________________________________________
4. Writing Quality Total Possible Points: 5
0= Below Average 3 = Okay 5 = Good
_____________________________________________________________________________________
(Extremely poor writing quality can also result in further deductions of points.)
Joel Carini
Begin Section 1
Joel Carini
End Section 1
Joel Carini
Begin Section 2
Joel Carini
End Section 2
Joel Carini
Begin Section 3
Joel Carini
End Section 3
Joel Carini
Section 4
Joel Carini
End Section 4
Joel Carini
Section 5
Joel Carini
End Section 5
THE REPUBLIC
m OF
Tj PLATO
SECOND EDITION
TRANSLATED WITH NOTES AND
AN INTERPRETIVE ESSAY BY
ALLAN BLOOM
BasicBooks
A Division of HarperCoWmsPublishers
glaucon/sochates/adeimantus the republic
376 c "That's entirely certain," he said.
"Then he would be of this sort to begin with. But how, exactly,
will they be reared and educated by us? And does our considering this
contribute anything to our goal of discerning that for the sake of which
d we are considering all these things—^in what way justice and injustice
come into being in a city? We don't want to scant the argument, but we
don't want an overlong one either."
And Glaucon's brother said, "I most certainly expect that this
present consideration will contribute to that goal."
"By Zevis," I said, "then, my dear Adeimantus, it mustn't be given
up even if it turns out to be quite long."
"No, it mustn't."
"Come, then, like men telling tales in a tale and at their leisure,
let's educate.
Phaedo 55You are both justified in what you say, and I thi.docxJUST36
Phaedo 55
You are both justified in what you say, and I think you mean that I b
must make a defense against this, as if I were in court.
You certainly must, said Simmias.
Come then, he said, let me try to make my defense to you more convinc-
ing than it was to the jury. For, Simmias and Cebes, I should be wrong
not to resent dying if I did not believe that I should go first to other wise
and good gods, and then to men who have died and are better than men
are here. Be assured that, as it is, I expect to join the company of good c
men. This last I would not altogether insist on, but if I insist on anything
at all in these matters, it is that I shall come to gods who are very good
masters. That is why I am not so resentful, because I have good hope that
some future awaits men after death, as we have been told for years, a
much better future for the good than for the wicked.
Well now, Socrates, said Simmias, do you intend to keep this belief to
yourself as you leave us, or would you share it with us? I certainly think d
it would be a blessing for us too, and at the same time it would be your
defense if you convince us of what you say.
I will try, he said, but first let us see what it is that Crito here has, I
think, been wanting to say for quite a while.
What else, Socrates, said Crito, but what the man who is to give you
the poison has been telling me for some time, that I should warn you to
talk as little as possible. People get heated when they talk, he says, and
one should not be heated when taking the poison, as those who do must e
sometimes drink it two or three times.
Socrates replied: “Take no notice of him; only let him be prepared to
administer it twice or, if necessary, three times.”
I was rather sure you would say that, Crito said, but he has been bother-
ing me for some time.
Let him be, he said. I want to make my argument before you, my judges,
as to why I think that a man who has truly spent his life in philosophy is
probably right to be of good cheer in the face of death and to be very
hopeful that after death he will attain the greatest blessings yonder. I will 64
try to tell you, Simmias and Cebes, how this may be so. I am afraid that other
people do not realize that the one aim of those who practice philosophy in
the proper manner is to practice for dying and death. Now if this is true,
it would be strange indeed if they were eager for this all their lives and
then resent it when what they have wanted and practiced for a long time
comes upon them.
Simmias laughed and said: “By Zeus, Socrates, you made me laugh,
though I was in no laughing mood just now. I think that the majority, on b
hearing this, will think that it describes the philosophers very well, and
our people in Thebes would thoroughly agree that philosophers are nearly
dead and that the majority of men is well aware that they deserve to be.
And they would be telling the truth, Simmias, except for their being
aware. They are not aware of the way true philo.
Essay on Drought Drought Essay for Students and Children in English .... Essay on Drought for Students and Children PDF Download. Science Essay g7 - Drought Drought Human Impact On The Environment. Drought Essay in English for Students 500 Words Essay. Essay on drought in English//Paragraph on Drought article on drought .... Essay On Drought Speech About Drought 2024 My Study Times. Drought essay - geographicallyspeaking. Essay on Drought - YouTube. Essay On Drought - Drought is a global problem - we need a global solution. Essay on Drought for Students in English 500 Words Essay. The Problem of California Drought Essay Example Topics and Well .... Essay On Drought For Students amp; Children In Simple English Essay Avenue. Essay, Paragraph on quot;Droughtquot; English Essay for Class 8, 9, 10 and
Homework assignmentPlease annotate one artwork you like from this.docxAbramMartino96
Homework assignment:
Please annotate one artwork you like from this week’s textbook
reading or Smarthistory. Whenever I am writing for research
presentation or publication, this is how I begin. The point is to make
sure you’re not missing anything in terms of basic data or
interpretive frameworks. When I take notes on a lecture at a
conference, this is the way I like to organize my notes, as well.
Format
Identify the artwork
Identify Period Style
Identify Subject Matter
Discuss Historical Context
Discuss Visual Elements (Line, Color, Texture, Composition etc.)
Discuss Its Place in Ideas or Culture of the Time
.
Homeland Security efforts are ably reinforced by Homeland Defense an.docxAbramMartino96
Homeland Security efforts are ably reinforced by Homeland Defense and Defense Support of Civil Authorities (DSCA), which are missions executed by the Department of Defense (DOD), most specifically by the Combatant Command, United States Northern Command (USNORTHCOM). In supporting the nation when requested by DHS, FEMA, or other lead federal agencies, or as directed by the president or the secretary of defense, DOD provides many unique capabilities for crisis response. One specific function used most notably during the post-Hurricane Katrina period was the use of airborne assets to provide damage assessments and to gauge the extent of the sea surge at various times during the recovery.
The function of deploying such assets is traditionally called
intelligence, surveillance, and reconnaissance
(ISR). Yet the U.S. military cannot legally collect intelligence on U.S. citizens. Consequently, the action, as performed during the hurricane recovery operations described here, is known as
incident awareness and assessments
(IAA). For some, the difference between these terms is merely semantics; for many, IAA differs both symbolically and practically from ISR, if not in how information is collected, then in how it is used and the motivation behind the collection. (The Web site for IAA reference is under Web sites references below.)
Assignment Guidelines
Address the following in 5–7 paragraphs:
Do you believe the distinction between ISR and IAA lies simply with terminology (and therefore there is little or no difference) or that there is a separation between the concepts? Explain and defend your answer fully. You may choose to research the topic more fully.
Contemplating the ethics of using IAA in the homeland, list at least 3 benefits of its use where ethics might potentially be secondary.
List at least 2–3 costs or opposing views to its use and how IAA—or the information gathered—might be misused or abused.
What if criminal activity (like acres of tended marijuana) was observed during IAA missions intended to conduct damage assessments? How should such information be handled?
Do you believe converting the term
intelligence, surveillance, and reconnaissance
to
incident awareness and assessments
for operations conducted in the homeland was wise or frivolous (or described otherwise)? Explain and defend your answer fully.
What is the value of using carefully selected terminology for operations in the homeland?
How does the symbolism of IAA potentially aid homeland security professionals in performing their jobs?
How does the symbolism of ISR potentially hinder homeland security professionals in performing their jobs?
Among the Web sites listed for this unit, you will find the Air Forces North (AFNORTH) Incident Awareness and Assessment Handbook, June 2010.
Why do you think this manual on IAA is available from open-source sites?
Do you think there might be ethical considerations to publicizing the use and purposes of IAA? Name and discuss at least 1.
More Related Content
Similar to Meno. Can you tell me, Socrates, whether virtue is acquired by tea
1
Book 1
SOCRATES’ NARRATION BEGINS: I went down to the Piraeus yesterday
with Glaucon, the son of Ariston, to say a prayer to the goddess,1 and also
because I wanted to see how they would manage the festival, since they were
holding it for the first time. I thought the procession of the local residents was
beautiful, but the show put on by the Thracians was no less so, in my view.
After we had said our prayer and watched the procession, we started back
toward town.2 Then Polemarchus, the son of Cephalus, saw us from a distance
as we were hurrying homeward, and told his slave boy to run and ask us to
wait for him. The boy caught hold of my cloak3 from behind.
SLAVE: Polemarchus wants you to wait.
I turned around and asked where he was.
SLAVE: He is coming up behind you; please wait for him.
GLAUCON: All right, we will.
Shortly after that, Polemarchus caught up with us. Adeimantus, Glaucon’s
brother, was with him, and so were Niceratus, the son of Nicias, and some
others, all of whom were apparently on their way from the procession.
POLEMARCHUS: It looks to me, Socrates, as if you two are hurrying to get
away to town.
SOCRATES: That isn’t a bad guess.
POLEMARCHUS: But do you see how many we are?
SOCRATES: Certainly.
POLEMARCHUS: Well, then, either you must prove yourselves stronger
than all these people or you will have to stay here.
1 Hê theos: Most probably—as 354a10–11 implies—the Thracian goddess Bendis,
whose cult had recently been introduced in Piraeus. However, for Athenians, Athena
is hê theos.
2 See Glossary of Terms s.v. city.
3 See Glossary of Terms s.v. cloak.
327a
5
b
5
c
5
Reeve-PlatoRepub-00Book Page 1 Wednesday, June 23, 2004 2:26 PM
Book 1
2
SOCRATES: Isn’t there another alternative still: that we persuade you that
you should let us go?
POLEMARCHUS: But could you persuade us, if we won’t listen?
GLAUCON: There is no way we could.
POLEMARCHUS: Well, we won’t listen; you had better make up your mind
to that.
ADEIMANTUS: You mean to say you don’t know that there is to be a torch
race on horseback for the goddess tonight?
SOCRATES: On horseback? That is something new. Are they going to race
on horseback and hand the torches on in relays, or what?
POLEMARCHUS: In relays. And, besides, there will be an all-night celebra-
tion that will be worth seeing. We will get up after dinner and go to see the
festivities. We will meet lots of young men there and have a discussion. So
stay and do as we ask.
GLAUCON: It looks as if we will have to stay.
SOCRATES: If you think so, we must.
So, we went to Polemarchus’ house, and there we found Lysias and Euthyde-
mus, the brothers of Polemarchus, and what is more, Thrasymachus of Chal-
cedon was there too, and Charmantides of Paeania, and Clitophon, the son
of Aristonymus. Polemarchus’ father, Cephalus, was also inside, and I
thought he looked quite old. You see, I hadn’t seen him for some time. He
was sitting on a sort of chair with cushions and had a wreath .
"Self-Reliance" is an 1841 essay written by American transcendentalist philosopher and essayist Ralph Waldo Emerson. It contains the most thorough statement of one of Emerson's recurrent themes, the need for each individual to avoid conformity and false consistency, and follow their own instincts and ideas. It is the source of one of Emerson's most famous quotations: "A foolish consistency is the hobgoblin of little minds, adored by little statesmen and philosophers and divines."
BOOK ISocrates I went down to the Piraeus^ yesterday withVannaSchrader3
BOOK I
Socrates: I went down to the Piraeus^ yesterday with Glaucon, son of
Ariston,^ to pray to the goddess; and, at the same time, I wanted to ob-
serve how they would put on the festival,^ since they were now hold-
ing it for the first time. Now, in my opinion, the procession of the native
inhabitants was fine; but the one the Thracians conducted was no less
fitting a show. After we had prayed and looked on, we went off toward
town.
Catching sight of us from afar as we were pressing homewards,
Polemarchus, son of Cephalus, ordered his slave boy to run after us and
order us to wait for him. The boy took hold of my cloak from behind
and said, "Polemarchus orders you to wait."
And I turned around and asked him where his master was. "He is
coming up behind," he said, "just wait."
"Of course we'll wait," said Glaucon.
A moment later Polemarchus came along with Adeimantus, Glau-
con's brother, Niceratus, son of Nicias, and some others—apparently
from the procession. Polemarchus said, "Socrates, I guess you two are
hurrying to get away to town."
"That's not a bad guess," I said.
"Well, " he said, "do you see how many of us there are?
"
"Of course."
"Well, then," he said, "either prove stronger than these men
or stay here."
[3]
socrates/polemarchus/glaucon/adeimantus/cephalus the RErUBLIC
227 c "Isn't there still one other possibility . . . ," I said, "our per-
suading you that you must let us go?"
"Could you really persuade," he said, "if we don't listen?"
"There's no way," said Glaucon.
"Well, then, think it over, bearing in mind we won't listen."
328 a Then Adeimantus said, "Is it possible you don't know that at sun-
set there will be a torch race on horseback for the goddess?"
"On horseback?" I said. "That is novel. Will they hold torches
and pass them to one another while racing the horses, or what do you
mean?"
"That's it," said Polemarchus, "and, besides, they'll put on an all-
night festival that will be worth seeing. We'll get up after dinner and go
to see it; there we'll be together with many of the young men and we'll
b talk. So stay and do as I tell you."
And Glaucon said, "It seems we must stay."
"Well, if it is so resolved,"^ I said, "that's how we must act."
Then we went to Polemarchus' home; there we found Lysias'^ and
Euthydemus, Polemarchus' brothers, and, in addition, Thrasymachus,^
the Chalcedonian and Charmantides, the Paeanian,^ and Cleito-
phonji** the son of Aristonymus.
Cephalus,!! Polemarchus' father, was also at home; and he
c seemed very old to me, for I had not seen him for some time. He was
seated on a sort of cushioned stool and was crowned with a wreath, for
he had just performed a sacrifice in the courtyard. We sat down beside
him, for some stools were arranged in a circle there. As soon as Ceph-
alus saw me, he greeted me warmly and said:
"Socrates, you don't come down to us in the Piraeus very often,
yet you ought to. Now if I still had the strength to make the trip to
town ea ...
Jerrick Tully in the Tool and Dye department sexually harassed.docxchristiandean12115
Jerrick Tully in the Tool and Dye department sexually harassed Yvonne Stevens, a
Production Control employee. He touched her, and then Yvonne notified several
supervisors immediately. But also, there are many other women who also said that they
were invited to his house but they all said no. All the women also said that he was a
“touchy guy”. He already had a complaint and a notice saying that next time something
occurred he was to be dismissed. I would’ve asked the women what “touchy guy” meant
because if they were all using the same vocabulary to describe him could also implicate
that the women are lying. What if all the women had decided to plan something to get
him fired? It is suspicious since the beginning that Yvonne returned to work the same day
just to cause problem and tell everyone what happened. I would’ve asked each individual
about past experiences with him as well as if they saw what happened between Yvonne
and Jerrick. I would’ve also asked if they noticed something with Yvonne in the past
weeks or months, just to see if she wasn’t having any other kinds of problems. Someone
also mentioned that he only asked girls to his house and not men, but we did not hear one
single story from the men. It is necessary to get evidence from both women and men in
the office whether they were present that day or not, just to see what they had to say
about both of them. Video cameras could also help the investigation, were there cameras
present? They could check the cameras from that day as well as other days just to see
how Jerrick behaves. There is no need to report Anne about what happened, she had a
something in the past similar to that, but we can’t use the same case again since that case
was already resolved.
I would’ve separated the two parties two write a report of what exactly happened in
detailed. Ask them the names of each and every person that was present at the moment,
the time the incident happen to check the cameras if there were cameras present. After
having both reports written, I would’ve dismissed both of them to their homes for two
days to have those two days to rethink about the incident. In those two days I would’ve
questions the names of the people that were present during the incident as well as their
co-workers to see if they noticed anything special about them in the past couple weeks.
When they returned to work after the two days, I would’ve asked them two write another
report to see if there were any differences from the first report. And then meet with the
rest of the stuff to study the case and make a decision.
!
4 critical aspects that are necessary to see before making decisions are:
-Have they followed the policies? Have we done a great job explaining the employees
how to treat each other and what the consequences are if they do something different?
Are sexual harassments and bullying laws clear for them?
-Have we looked at both stories twice? One of them is lying for .
Socrates (the narrator) is speaking to Thrasymachus the sophis.docxjensgosney
Socrates (the narrator) is speaking to Thrasymachus the sophist
(a teacher of persuasive rhetoric). Thrasymachus has made the
assertion that justice is simply defined as “what is in the interest
of the stronger,” a very cynical view. Socrates is not satisfied…
Never mind, I replied, if he now says that they are, let us accept his
statement. Tell me, Thrasymachus, I said, did you mean by justice
what the stronger thought to be his interest, whether really so or not?
Certainly not, he said. Do you suppose that I call him who is
mistaken the stronger at the time when he is mistaken?
Yes, I said, my impression was that you did so, when you admitted
that the ruler was not infallible but might be sometimes mistaken.
You argue like an informer, Socrates. Do you mean, for example, that
he who is mistaken about the sick is a physician in that he is
mistaken? or that he who errs in arithmetic or grammar is an
arithmetician or grammarian at the me when he is making the
mistake, in respect of the mistake? True, we say that the physician or
arithmetician or grammarian has made a mistake, but this is only a
way of speaking; for the fact is that neither the grammarian nor any
other person of skill ever makes a mistake in so far as he is what his
name implies; they none of them err unless their skill fails them, and
then they cease to be skilled artists. No artist or sage or ruler errs at
the time when he is what his name implies; though he is commonly
said to err, and I adopted the common mode of speaking. But to be
perfectly accurate, since you are such a lover of accuracy, we should
say that the ruler, in so far as he is the ruler, is unerring, and, being
unerring, always commands that which is for his own interest; and
the subject is required to execute his commands; and therefore, as I
said at first and now repeat, justice is the interest of the stronger.
Indeed, Thrasymachus, and do I really appear to you to argue like an
informer?
Certainly, he replied.
And you suppose that I ask these questions with any design of
injuring you in the argument?
Nay, he replied, 'suppose' is not the word --I know it; but you will be
found out, and by sheer force of argument you will never prevail.
I shall not make the attempt, my dear man; but to avoid any
misunderstanding occurring between us in future, let me ask, in what
sense do you speak of a ruler or stronger whose interest, as you were
saying, he being the superior, it is just that the inferior should
execute --is he a ruler in the popular or in the strict sense of the
term?
In the strictest of all senses, he said. And now cheat and play the
informer if you can; I ask no quarter at your hands. But you never
will be able, never.
And do you imagine, I said, that I am such a madman as to try and
cheat, Thrasymachus? I might as well shave a lion.
Why, he said, you made the attempt a minute ago, and you failed.
Enough, I said, of the.
A CHRONOLOGY OF RENÉ DESCARTES March born at La Ha.docxblondellchancy
A CHRONOLOGY OF RENÉ DESCARTES
March: born at La Haye near Tours.
– Attends the Jesuit college of La Flèche.
Galileo’s observation of the four moons of Jupiter.
Licenciate of Law, University of Poitiers.
Joins the army of Prince Maurice of Nassau in Holland.
Moves to the army of Elector Maximilian, duke of Bavaria, in
Germany.
November: dream of a ‘wonderful science’.
Publication of Bacon’s Novum Organum.
– Travels in Europe.
– Imprisonment of Théophile de Viau as ringleader of the
Parisian free-thinkers.
– Based in Paris, in the circle of Mersenne.
Publication of Harvey’s Circulation of the Blood.
(or ) Completion of Rules For the Direction of Our Native
Intelligence.
(end) Move to Holland.
Work on The Universe.
Publication of Galileo’s Dialogue Concerning the Two Chief
World Systems.
Condemnation of Galileo by the Roman Inquisition;
Descartes abandons plans to publish The Universe.
Birth of Descartes’s natural daughter, named Francine,
baptized August (died ).
Publication of A Discourse on the Method, with three essays:
Dioptrics, Meteorology, and Geometry.
lxxiv
Publication of Meditations, with the first six sets of Objections
and Replies.
Publication of second edition of Meditations, with all seven
sets of Objections and Replies. First contact with Princess
Elizabeth of Bohemia.
Cartesian philosophy condemned at the University of
Utrecht.
Visit to France; publication of the Latin version of The
Principles of Philosophy (French translation ), and the
Latin version of the Discourse and the Essays.
Award of a pension by the king of France; return to France to
arrange its receipt. Publication of Comments on a Certain
Broadsheet.
April: interview with Frans Burman at Egmond-Binnen.
Beginning of the civil war known as ‘La Fronde’ in France.
Journey to Sweden on invitation of Queen Christina;
publication of the Passions of the Soul.
February: death in Stockholm from pneumonia.
Descartes’s remains returned to France, to rest eventually in
Saint-Germain des Prés.
lxxv
This page intentionally left blank
A DISCOURSE ON THE METHOD
OF CORRECTLY CONDUCTING
ONE’S REASON AND
SEEKING TRUTH IN THE SCIENCES
This page intentionally left blank
If this discourse seems too long to be read all at once,* it may
be split up into six parts. In the first will be found several
considerations relating to the sciences. In the second, the
principal rules of the method that the author has found. In the
third, some of the moral rules he has derived from this method.
In the fourth, the arguments by which he proves the existence
of God and of the human soul, which are the foundations of
his metaphysics. In the fifth, the order of the physical questions
he has investigated, and particularly the explanation of the
movement of the heart and some oth ...
A CHRONOLOGY OF RENÉ DESCARTES March born at La Ha.docxfredharris32
A CHRONOLOGY OF RENÉ DESCARTES
March: born at La Haye near Tours.
– Attends the Jesuit college of La Flèche.
Galileo’s observation of the four moons of Jupiter.
Licenciate of Law, University of Poitiers.
Joins the army of Prince Maurice of Nassau in Holland.
Moves to the army of Elector Maximilian, duke of Bavaria, in
Germany.
November: dream of a ‘wonderful science’.
Publication of Bacon’s Novum Organum.
– Travels in Europe.
– Imprisonment of Théophile de Viau as ringleader of the
Parisian free-thinkers.
– Based in Paris, in the circle of Mersenne.
Publication of Harvey’s Circulation of the Blood.
(or ) Completion of Rules For the Direction of Our Native
Intelligence.
(end) Move to Holland.
Work on The Universe.
Publication of Galileo’s Dialogue Concerning the Two Chief
World Systems.
Condemnation of Galileo by the Roman Inquisition;
Descartes abandons plans to publish The Universe.
Birth of Descartes’s natural daughter, named Francine,
baptized August (died ).
Publication of A Discourse on the Method, with three essays:
Dioptrics, Meteorology, and Geometry.
lxxiv
Publication of Meditations, with the first six sets of Objections
and Replies.
Publication of second edition of Meditations, with all seven
sets of Objections and Replies. First contact with Princess
Elizabeth of Bohemia.
Cartesian philosophy condemned at the University of
Utrecht.
Visit to France; publication of the Latin version of The
Principles of Philosophy (French translation ), and the
Latin version of the Discourse and the Essays.
Award of a pension by the king of France; return to France to
arrange its receipt. Publication of Comments on a Certain
Broadsheet.
April: interview with Frans Burman at Egmond-Binnen.
Beginning of the civil war known as ‘La Fronde’ in France.
Journey to Sweden on invitation of Queen Christina;
publication of the Passions of the Soul.
February: death in Stockholm from pneumonia.
Descartes’s remains returned to France, to rest eventually in
Saint-Germain des Prés.
lxxv
This page intentionally left blank
A DISCOURSE ON THE METHOD
OF CORRECTLY CONDUCTING
ONE’S REASON AND
SEEKING TRUTH IN THE SCIENCES
This page intentionally left blank
If this discourse seems too long to be read all at once,* it may
be split up into six parts. In the first will be found several
considerations relating to the sciences. In the second, the
principal rules of the method that the author has found. In the
third, some of the moral rules he has derived from this method.
In the fourth, the arguments by which he proves the existence
of God and of the human soul, which are the foundations of
his metaphysics. In the fifth, the order of the physical questions
he has investigated, and particularly the explanation of the
movement of the heart and some oth.
2 page Summary of the article!Self-Reliancefrom Essays Fi.docxeugeniadean34240
2 page Summary of the article!
Self-Reliance
from Essays: First Series (1841)
Ralph Waldo Emerson
"Ne te quaesiveris extra."
"Man is his own star; and the soul that can
Render an honest and a perfect man,
Commands all light, all influence, all fate;
Nothing to him falls early or too late.
Our acts our angels are, or good or ill,
Our fatal shadows that walk by us still."
Epilogue to Beaumont and Fletcher's Honest Man's Fortune
Cast the bantling on the rocks,
Suckle him with the she-wolf's teat;
Wintered with the hawk and fox,
Power and speed be hands and feet.
ESSAY II Self-Reliance
I read the other day some verses written by an eminent painter which were original and not conventional. The soul always hears an admonition in such lines, let the subject be what it may. The sentiment they instil is of more value than any thought they may contain. To believe your own thought, to believe that what is true for you in your private heart is true for all men, — that is genius. Speak your latent conviction, and it shall be the universal sense; for the inmost in due time becomes the outmost,—— and our first thought is rendered back to us by the trumpets of the Last Judgment. Familiar as the voice of the mind is to each, the highest merit we ascribe to Moses, Plato, and Milton is, that they set at naught books and traditions, and spoke not what men but what they thought. A man should learn to detect and watch that gleam of light which flashes across his mind from within, more than the lustre of the firmament of bards and sages. Yet he dismisses without notice his thought, because it is his. In every work of genius we recognize our own rejected thoughts: they come back to us with a certain alienated majesty. Great works of art have no more affecting lesson for us than this. They teach us to abide by our spontaneous impression with good-humored inflexibility then most when the whole cry of voices is on the other side. Else, to-morrow a stranger will say with masterly good sense precisely what we have thought and felt all the time, and we shall be forced to take with shame our own opinion from another.
There is a time in every man's education when he arrives at the conviction that envy is ignorance; that imitation is suicide; that he must take himself for better, for worse, as his portion; that though the wide universe is full of good, no kernel of nourishing corn can come to him but through his toil bestowed on that plot of ground which is given to him to till. The power which resides in him is new in nature, and none but he knows what that is which he can do, nor does he know until he has tried. Not for nothing one face, one character, one fact, makes much impression on him, and another none. This sculpture in the memory is not without preestablished harmony. The eye was placed where one ray should fall, that it might testify of that particular ray. We but half express ourselves, and are ashamed of that divine idea which each of us represents..
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005 Nursing School Admission Essay Samples Rosesislefarms Com Programs .... 008 Nursing School Essay Sample Example Nurse Application Format .... Nursing Essay Example. Help Essay Writing Nursing - Best opinion | Nursing scholarships .... Nurse Practitioner Essay – 7 Tips For Writing The Perfect Family Nurse .... 004 Essay Example Sam
Ethics in Cinema and Computer Games Ethics 228Rubric for Plato .docxhumphrieskalyn
Ethics in Cinema and Computer Games: Ethics 228
Rubric for Plato and Aristotle Papers
1. Section on Plato: (15 points)
Full and Accurate Explanation of Plato’s ViewTotal Possible Points: 10
0= None 4 = Poor 7 = Okay 10 = Good
_____________________________________________________________________________________
Textually Based (Interacts with the Reading) Total Possible Points: 5
0= None 2 = Poor 3 = Okay 5 = Good
_____________________________________________________________________________________
2. Section on Aristotle: (20 points)
Full and Accurate Explanation of Aristotle’s ViewTotal Possible Points: 10
0= None 4 = Poor 7 = Okay 10 = Good
_____________________________________________________________________________________
Relationship between Plato and Aristotle Total Possible Points: 5
0= None 2 = Poor 3 = Okay 5 = Good
_____________________________________________________________________________________
Textually Based (Interacts with the Reading) Total Possible Points: 5
0= None 2 = Poor 3 = Okay 5 = Good
_____________________________________________________________________________________
3. Personal Analysis (5 points)
Thoughtful Explanation of Your ViewTotal Possible Points: 5
0= None 2 = Poor 3 = Okay 5 = Good
_____________________________________________________________________________________
4. Writing Quality Total Possible Points: 5
0= Below Average 3 = Okay 5 = Good
_____________________________________________________________________________________
(Extremely poor writing quality can also result in further deductions of points.)
Joel Carini
Begin Section 1
Joel Carini
End Section 1
Joel Carini
Begin Section 2
Joel Carini
End Section 2
Joel Carini
Begin Section 3
Joel Carini
End Section 3
Joel Carini
Section 4
Joel Carini
End Section 4
Joel Carini
Section 5
Joel Carini
End Section 5
THE REPUBLIC
m OF
Tj PLATO
SECOND EDITION
TRANSLATED WITH NOTES AND
AN INTERPRETIVE ESSAY BY
ALLAN BLOOM
BasicBooks
A Division of HarperCoWmsPublishers
glaucon/sochates/adeimantus the republic
376 c "That's entirely certain," he said.
"Then he would be of this sort to begin with. But how, exactly,
will they be reared and educated by us? And does our considering this
contribute anything to our goal of discerning that for the sake of which
d we are considering all these things—^in what way justice and injustice
come into being in a city? We don't want to scant the argument, but we
don't want an overlong one either."
And Glaucon's brother said, "I most certainly expect that this
present consideration will contribute to that goal."
"By Zevis," I said, "then, my dear Adeimantus, it mustn't be given
up even if it turns out to be quite long."
"No, it mustn't."
"Come, then, like men telling tales in a tale and at their leisure,
let's educate.
Phaedo 55You are both justified in what you say, and I thi.docxJUST36
Phaedo 55
You are both justified in what you say, and I think you mean that I b
must make a defense against this, as if I were in court.
You certainly must, said Simmias.
Come then, he said, let me try to make my defense to you more convinc-
ing than it was to the jury. For, Simmias and Cebes, I should be wrong
not to resent dying if I did not believe that I should go first to other wise
and good gods, and then to men who have died and are better than men
are here. Be assured that, as it is, I expect to join the company of good c
men. This last I would not altogether insist on, but if I insist on anything
at all in these matters, it is that I shall come to gods who are very good
masters. That is why I am not so resentful, because I have good hope that
some future awaits men after death, as we have been told for years, a
much better future for the good than for the wicked.
Well now, Socrates, said Simmias, do you intend to keep this belief to
yourself as you leave us, or would you share it with us? I certainly think d
it would be a blessing for us too, and at the same time it would be your
defense if you convince us of what you say.
I will try, he said, but first let us see what it is that Crito here has, I
think, been wanting to say for quite a while.
What else, Socrates, said Crito, but what the man who is to give you
the poison has been telling me for some time, that I should warn you to
talk as little as possible. People get heated when they talk, he says, and
one should not be heated when taking the poison, as those who do must e
sometimes drink it two or three times.
Socrates replied: “Take no notice of him; only let him be prepared to
administer it twice or, if necessary, three times.”
I was rather sure you would say that, Crito said, but he has been bother-
ing me for some time.
Let him be, he said. I want to make my argument before you, my judges,
as to why I think that a man who has truly spent his life in philosophy is
probably right to be of good cheer in the face of death and to be very
hopeful that after death he will attain the greatest blessings yonder. I will 64
try to tell you, Simmias and Cebes, how this may be so. I am afraid that other
people do not realize that the one aim of those who practice philosophy in
the proper manner is to practice for dying and death. Now if this is true,
it would be strange indeed if they were eager for this all their lives and
then resent it when what they have wanted and practiced for a long time
comes upon them.
Simmias laughed and said: “By Zeus, Socrates, you made me laugh,
though I was in no laughing mood just now. I think that the majority, on b
hearing this, will think that it describes the philosophers very well, and
our people in Thebes would thoroughly agree that philosophers are nearly
dead and that the majority of men is well aware that they deserve to be.
And they would be telling the truth, Simmias, except for their being
aware. They are not aware of the way true philo.
Essay on Drought Drought Essay for Students and Children in English .... Essay on Drought for Students and Children PDF Download. Science Essay g7 - Drought Drought Human Impact On The Environment. Drought Essay in English for Students 500 Words Essay. Essay on drought in English//Paragraph on Drought article on drought .... Essay On Drought Speech About Drought 2024 My Study Times. Drought essay - geographicallyspeaking. Essay on Drought - YouTube. Essay On Drought - Drought is a global problem - we need a global solution. Essay on Drought for Students in English 500 Words Essay. The Problem of California Drought Essay Example Topics and Well .... Essay On Drought For Students amp; Children In Simple English Essay Avenue. Essay, Paragraph on quot;Droughtquot; English Essay for Class 8, 9, 10 and
Similar to Meno. Can you tell me, Socrates, whether virtue is acquired by tea (20)
Homework assignmentPlease annotate one artwork you like from this.docxAbramMartino96
Homework assignment:
Please annotate one artwork you like from this week’s textbook
reading or Smarthistory. Whenever I am writing for research
presentation or publication, this is how I begin. The point is to make
sure you’re not missing anything in terms of basic data or
interpretive frameworks. When I take notes on a lecture at a
conference, this is the way I like to organize my notes, as well.
Format
Identify the artwork
Identify Period Style
Identify Subject Matter
Discuss Historical Context
Discuss Visual Elements (Line, Color, Texture, Composition etc.)
Discuss Its Place in Ideas or Culture of the Time
.
Homeland Security efforts are ably reinforced by Homeland Defense an.docxAbramMartino96
Homeland Security efforts are ably reinforced by Homeland Defense and Defense Support of Civil Authorities (DSCA), which are missions executed by the Department of Defense (DOD), most specifically by the Combatant Command, United States Northern Command (USNORTHCOM). In supporting the nation when requested by DHS, FEMA, or other lead federal agencies, or as directed by the president or the secretary of defense, DOD provides many unique capabilities for crisis response. One specific function used most notably during the post-Hurricane Katrina period was the use of airborne assets to provide damage assessments and to gauge the extent of the sea surge at various times during the recovery.
The function of deploying such assets is traditionally called
intelligence, surveillance, and reconnaissance
(ISR). Yet the U.S. military cannot legally collect intelligence on U.S. citizens. Consequently, the action, as performed during the hurricane recovery operations described here, is known as
incident awareness and assessments
(IAA). For some, the difference between these terms is merely semantics; for many, IAA differs both symbolically and practically from ISR, if not in how information is collected, then in how it is used and the motivation behind the collection. (The Web site for IAA reference is under Web sites references below.)
Assignment Guidelines
Address the following in 5–7 paragraphs:
Do you believe the distinction between ISR and IAA lies simply with terminology (and therefore there is little or no difference) or that there is a separation between the concepts? Explain and defend your answer fully. You may choose to research the topic more fully.
Contemplating the ethics of using IAA in the homeland, list at least 3 benefits of its use where ethics might potentially be secondary.
List at least 2–3 costs or opposing views to its use and how IAA—or the information gathered—might be misused or abused.
What if criminal activity (like acres of tended marijuana) was observed during IAA missions intended to conduct damage assessments? How should such information be handled?
Do you believe converting the term
intelligence, surveillance, and reconnaissance
to
incident awareness and assessments
for operations conducted in the homeland was wise or frivolous (or described otherwise)? Explain and defend your answer fully.
What is the value of using carefully selected terminology for operations in the homeland?
How does the symbolism of IAA potentially aid homeland security professionals in performing their jobs?
How does the symbolism of ISR potentially hinder homeland security professionals in performing their jobs?
Among the Web sites listed for this unit, you will find the Air Forces North (AFNORTH) Incident Awareness and Assessment Handbook, June 2010.
Why do you think this manual on IAA is available from open-source sites?
Do you think there might be ethical considerations to publicizing the use and purposes of IAA? Name and discuss at least 1.
Homecoming is an annual tradition in the United States. In this repo.docxAbramMartino96
Homecoming is an annual tradition in the United States. In this report you are going to provide a background information about Homecoming (for example, what is homecoming, what type of activities do people do, why it is celebrated in the U.S….) You must report your findings in an essay format (at least two long paragraphs) and cite any resources that you use.
.
Homer
Assignment
II
Read
three
of
the
books
from
The
Odyssey
including
Book
I.
Choose
one
character
and
trace
that
character’s
traits
throughout
your
reading
assignment.
Write
a
five-‐paragraph
character
analysis-‐interesting
insights
about
the
character-‐of
the
character
of
your
choice.
Choose
from
the
books
listed
below:
Book
I:
You
MUST
read
Book
I.
Invocation
and
part
summary
–council
of
the
gods-‐
Athena
visits
Telemachos
in
Ithaka
and
urges
him
to
go
in
search
of
his
father-‐the
suitors
feast
in
the
house
of
Telemachos.
Book
VIII:
Odysseus
at
the
games
of
the
Phaiakians-‐
he
is
asked
top
tell
his
name
and
his
story.
Book
XIII:
Return
of
Odysseus
to
Ithaka-‐
hi
is
landed,
alone-‐
strange
return
of
the
Phaiakian
ship-‐Athena
comes
to
Odysseus
and
advises
him.
Book
XVI:
Telemachos
visits
Eumaios-‐Odyssues
reveals
himself
to
Telemachos-‐Penelope
and
suitors
learn
that
Telemachos
has
returned-‐
night
at
the
house
of
Eumaios.
Book
XXI:
The
test
of
the
bow-‐the
suitors
fail-‐Odysseus
succeeds.
Book
XXII:
The
killing
of
the
suitors-‐punishment
of
the
faithless
maids
and
thrall.
Book
XXIII:
Recognition
of
Odysseus
by
Penelope-‐reunion-‐Odysseus
goes
to
Laertes’
farm.
.
Homelessness in America has been a problem since the settlement of t.docxAbramMartino96
Homelessness in America has been a problem since the settlement of the country.
How has society’s response to that population changed over time? Consider the following in your response: Cite references. Min 200 words
·
How has society’s response to that group changed over the past 300 years?
·
How has it changed in your lifetime?
·
What changes do you anticipate in society’s response in the next 50 years?
·
What factors have influenced those changes?
.
Homework Assignments One pagewhat the functional currency .docxAbramMartino96
Homework Assignments One page
what the functional currency for Johnson& Johnson
Research your JOHNSON&JOHNSON and report on any major issue(s) of international taxation that is (are) addressed in this chapter.
Post this assignment in the chapter conference.
Discuss how your JOHNSON&JOHNSON handles transfer pricing.
Topics of discussion can include but are not limited to:
Are transfers from a subsidiary to its parent (upstream)? From the parent to a subsidiary (downstream)?
Or from one subsidiary to another of the same parent?
Transfer pricing methods?
What are the objectives of your JOHNSON&JOHNSONs transfer pricing practices?
What law(s) govern your JOHNSON&JOHNSONs practices?
What method is used?
The enforcement of transfer pricing regulations in the country where you JOHNSON&JOHNSON is located?
.
Homework Assignment Company Research This assignment req.docxAbramMartino96
Homework Assignment: Company Research
This assignment requires you to research a company which is (
The Union Pacific Railroad
)
. You are to assume that you will be interviewing with this company for a job right after graduation. As such, you want to perform in-depth research about your company so you will be the best prepared candidate to be interviewed. Your goal is to learn as much as you can about the company including their strengths and weaknesses. Your research should include
Marketing issues due
·
Product market (major products)
·
Geographic market (where it operates –
local, regional, national, international)
·
Competitors
·
Brands
Current issues
·
Effect of current economic recession
·
Opportunities for and threats to the company based on current and projected events
·
Strengths and Weaknesses
·
Career opportunities
Financial issues
·
Trend analysis (e.g. trends in income, stock price, dividends)
·
Financial stability
Management issues
·
Core competency
·
Innovation (evidence that the company is or is not innovative)
·
Ethics and social responsibility (evidence of the company’s values and how those values have been reflected in its conduct)
·
Sustainability
Overview of the company
·
History
·
Mission
·
Vision
·
Organizational Structure
·
Primary industry(ies) in which it operates
Written Summary and Reference List
·
A five to eight page well organized executive summary of your company as well as a list of the references used. The reference list should be formatted according to APA style. Additionally, your team must provide evidence of “collaborative effort”, (Meeting Agendas, Minutes, etc.)
.
Homework Assignment #1Directions Please answer each of the foll.docxAbramMartino96
Homework Assignment #1
Directions: Please answer each of the following questions in as detailed a manner as possible, and be sure to include all appropriate material discussed in the lectures and the assigned reading material.
1) Define what we mean by money and how it is used in the day to day functioning of the U.S. economy. Be sure to include the major components that make up what is defined as money and which of these components is used most widely to identify what money is. Also, include the major functions that money serves as a part of the overall economy and how banks act to create and maintain money.
2) Name and discuss the four major theories that address the term structure of interest rates. In your discussion, indicate the strengths and weaknesses of each of the theories and which theory or theories appear to be the most well accepted as explanations of term structure.
3) Explain the role that money plays under the Classical Macroeconomic Model. As a part of your discussion, include the impact the Quantity Theory of Money and Say’s Law have on this model and state in algebraic terms how the money supply relates to prices.
4) Compare and contrast pure discount bonds with coupon bonds and provide at least one example of such government or corporate bonds that can be bought and sold by investors. Describe the way interest rates are determined for these bonds by using the appropriate formula or formulas and explain the overall relationship between bond prices and interest rates.
.
Homework Assignment 9Due in week 10 and worth 30 pointsSuppose t.docxAbramMartino96
Homework Assignment 9
Due in week 10 and worth 30 points
Suppose that there are two (2) candidates (i.e., Jones and Johns) in the upcoming presidential election. Sara notes that she has discussed the presidential election candidates with 15 friends, and 10 said that they are voting for candidate Jones. Sara is therefore convinced that candidate Jones will win the election because Jones gets more than 50% of votes.
Answer the following questions in the space provided below:
Based on what you now know about statistical inference, is Sara’s conclusion a logical conclusion? Why or why not?
How many friend samples Sara should have in order to draw the conclusion with 95% confidence interval? Why?
How would you explain your conclusion to Sara without using any statistical jargon? Why?
.
Homework Assignment 4 Guidelines1. Write the paper in Microsoft Wo.docxAbramMartino96
Homework Assignment 4 Guidelines
1. Write the paper in Microsoft Word or in a comparable program saved as a Word document.
2. The text should be in 12 point CG Times, Times Roman, or New Times Roman.
3. Single spacing is fine but skip a line between questions.
4. Use a spell checker!
5. Include the corresponding question before each answer in your document.
6. Use Chicago or Turabian style citations to inform me of exactly where you found the information to answer the questions. The citation formatting does not need to be perfect, but do your best. For citation guides please see http://hub.miracosta.edu/library/ResearchGuides/Chicago.pdf
7. The title of the assignment in the Bb Section Folder is a hyperlink that opens the Assignment Submission window. Click to open. Upload your file. Copy the text of your assignment into the Assignment Materials text box on the assignment upload page. Make sure the formatting is cool by previewing before you submit.
8. Submit the assignment before the deadline.
Part A) A Reaction to Racism in American Literature, Art, and Music In the latter part of the 19th century, "Realism" became the dominant feature in American literature and influenced the Progressive Era writers of the early 20th century. In the years immediately following World War I, a number of American authors of the realist school began to explore race relations. Dramatists such as Eugene O'Neill and Paul Green wrote plays based on African American themes. O'Neill's The Emperor Jones (1920) and All God's Chillun Got Wings (1924) were immensely popular. Green won the Pulitzer Prize for In Abraham's Bosom, a play performed by a predominately African American cast in a period when few African American artists were able to find work outside vaudeville or minstrel shows. At the same time, a number of African American writers came to prominence writing novels and poetry based on their experiences as African Americans. This literary movement, originally centered in Harlem, New York, became known as the "Harlem Renaissance" (1920s-1930s). It was the outgrowth of a number of factors including the Great Migration to northern cities and the growing anger over both overt and covert racism. Authors, musicians, and painters gathered in Harlem and in other large urban areas throughout the North and developed a distinctly African American cultural movement cognizant of the political, economic, and social issues of prejudice and discrimination that were part of the Black experience in America. Historians have described the Harlem Renaissance as a period in which the African American writer ". . . had achieved a degree and kind of articulation that make it possible for him to transform his feelings into a variety of literary forms. Despite his intense feelings of hate and hurt, he possessed sufficient restraint and objectivity to use his materials artistically, but no less effectively." (John Hope Franklin, From Slavery to Freedom: A History of African Americans, .
Hi we are a group doing a research and we split up the work ev.docxAbramMartino96
Hi
we are a group doing a research and we split up the work every one took apart and my part is to do
the Value Chain Analysis only
FOR the
company in question
(
company info you will find it in the attachment
)
so
there is no need to do introduction or anything
else just go directly to the topic and start doing the Value Chain Analysis
instruction in general
1-
12 font Double space
2-
2-3 pages maximum
3-
Add appendix
4-
Reliable sources important
I will check plagiarism just in case
Specific
my part is to do the value chain analysis only again do not write introduction or any thing just start with the analysis
please do not waste my and your time
read the attachment carefully first then start do the reaserch
if you have any regards
contact me
.
hi I need research paper about any topics in Manufacturing Proc.docxAbramMartino96
hi
I need research paper about any topics in
Manufacturing Processes
a.
To introduce students to some of the fundamentals of materials (behavior and manufacturing properties)
b.
To give students a working knowledge of production processes of casting, forming and shaping, machining and machine tools, sheet metal, and joining processes
c.
To introduce students computer integrated manufacturing, flexible manufacturing systems and other modern technologies in manufacturing
d.
To give students common aspects of manufacturing including statistical control and life expectancy of some products.
e.
Students will design a simple artifact, present case studies or designs, and write reports
.
HMIS Standards Please respond to the followingFrom the e-A.docxAbramMartino96
"HMIS Standards"
Please respond to the following:
From the e-Activity, determine a key factor that has delayed the widespread implementation of electronic health records in health care organizations. Provide an example of the effects of each factor to support your rationale.
Determine two areas where HIPPA has influenced the development of HIMS standards. Justify your response.
.
Hi i need a paper about (Head On )German film ( Turkey part)3 to.docxAbramMartino96
Hi
i need a paper about (Head On )German film ( Turkey part)
3 to 5 sentences each
Summary:
Time context:
Details about the film:
Thesis: explain
Characters:
Camera technique:
Light:
Music:
Situation effects:
Power struggle:
Sources: 3 academic
.
Hi i have new work can you do it, its due in 6 hours Boyd, Ga.docxAbramMartino96
Hi
i have new work can you do it, it's due in 6 hours
Boyd,
Gayle M.,
Jan Howard,
and
Robert A. Zucker
.
Alcohol Problems among Adolescents: Current Directions in Prevention Research.
Psychology Press
, 2013.
Lowe, Geoff
,
David R. Foxcroft,
and
David Sibley
.
Adolescent Drinking and Family Life
.
Taylor & Francis, 1993
.
National Institute on Alcohol Abuse and Alcoholism.
Underage Drinking: A Major Public Health Challenge
. Apr. 2003. Web. 10 Oct. 2016.
Office of Juvenile Jus
tice and Delinquency Prevention.
Effects and Consequences of Underage Drinking
. Sept.
2012
. Web. 10 Oct. 2016.
I want you to chose any two of these sources and write two pergraph for each, total 4 pergraghs. Can you do it?
.
HIT Management and Implementation Please respond to the followi.docxAbramMartino96
"HIT Management and Implementation"
Please respond to the following:
Determine a key process in the delivery of health care services that would be more efficient and effective through the application of a specific model of HIT. Support your response.
Analyze the barriers to the implementation of HIMS in a complex adaptive system (CAS). Propose a strategy to help reduce the level of resistance from the clinical staff during a transition from CAS to HIMS innovations. Provide a rationale to support your response
"Innovationin HIMS"
Please respond to the following:
•Compare and contrast the functionality and efficiency of the complaint-push model and data-pull model within the process of health care service delivery. Recommend a strategy improving the effectiveness of each method for delivering patient care.
•Determine a significant aspect of a complex health care system that represents barriers to a more rapid diffusion of HIT. Next, suggest how these barriers can be removed or minimized. Support your rationale.
.
History and TheoryConsiderthe eras, life histories.docxAbramMartino96
History and Theory
Consider
the eras, life histories, and personalities of Freud and Rogers.
Identify
two research articles published in the last 5 years: one that investigates a psychoanalytic or Freudian construct and one that investigates a client-centered, humanistic, or Rogerian construct.
Write
a 700- to 1,050-word paper about Freud and Rogers that addresses the following:
Provide a summary of each article, highlighting the processes that contemporary psychologists use to develop the theories of Freud and Rogers.
Explain their views of human nature and their worldviews as expressed in their respective theories.
Which aspect of their theory do you think would be different if they were alive and working today?
Explain how social and cultural factors influenced the development of Freud's and Rogers' respective theories of personality.
Do
NOT
use about.com, psychology.about.com, ask.com, simplypsychology.org, AllPsych.com, SparkNotes.com, wikipedia, or other sources that are not scholarly in nature.
You
MUST
have a minimum of 2 scholarly sources as references. You may use your textbook but it does not count as one of these sources.
------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------
Read the Case of Jim in Chapter 6
Each team member should discuss the case using the humanistic theory as a model. Then use the humanistic theory to discuss how you would use it to assess the client.
Post an initial response
to this case analysis (approximately 350 words with at least 1 scholarly source).
THE CASE OF JIM
SEMANTIC DIFFERENTIAL: PHENOMENOLOGICAL THEORY
Jim completed ratings of the concepts self, ideal self, father, and mother using the semantic differential (
Chapter 5
), a simple rating scale. Although the semantic differential is not the exact measure recommended by Rogers, its results can be related to Rogerian theory since its procedures have a phenomenological quality and assess perceptions of self and ideal self.
First, consider how Jim perceives his self. Based on the semantic differential, Jim sees himself as intelligent, friendly, sincere, kind, and basically good—as a wise person who is humane and interested in people. At the same time, other ratings suggest that he does not feel free to be expressive and uninhibited. Thus, he rates himself as reserved, introverted, inhibited, tense, moral, and conforming. There is a curious mixture of perceptions: being involved, deep, sensitive, and kind while also being competitive, selfish, and disapproving. There is also the interesting combination of perceiving himself as being good and masculine but simultaneously weak and insecure. One gets the impression of an individual who would like to believe that he is basically good and capable of.
History of an argument Are there too many people There h.docxAbramMartino96
History of an argument: Are there too many people?
There have been several points in history at which someone has argued that we have too many people, and that this will be a problem.
Please do some research and choose at least one of these arguments to discuss in some detail in a paper of about 2-3 pages.
Who was making the argument?
Which people were identified as being too many?
Was a solution proposed, and if so, what was it?
Did the predicted overpopulation crisis come to pass, and why or why not?
How many people would be about right?
How many are too many?
Who decides?
What are the criteria for the decision?
The usual formatting and proper mechanics of good writing apply.
.
history essays- 1000 words each essay- mla and 2 works cited. every .docxAbramMartino96
history essays- 1000 words each essay- mla and 2 works cited. every question should be submitted in its own sheet.
1.Trace the patterns of international migration since 1970, with reference to at least two examples. How do these differ from migration patterns of a century earlier?
2.
Discuss advantages and disadvantages of globalization in contemporary world. Who has benefited and who has not? Has globalization brought the world together or driven it further apart?
.
Historical Background of Housing PolicyHousing is one of the requi.docxAbramMartino96
Historical Background of Housing Policy
Housing is one of the requirements in human life
(not true!)
. Therefore,
it
greatly influences the day to day life of citizens in a country as well as the country's economy. As a result of
its
importance, there
should be
secure policies in the state that protect citizens against exploitation and the economy of the nation
This is not a neutral statement of the evidence
(Turis, 2011).
Good
housing provided with essential social amenities means healthy lives for the citizens since
they will be enjoying all the services
. Poor housing, for instance, can result in health issues for the individuals of a given society. Crime rates are also found to be higher in places with inadequate housing and this
becomes a threat
may be a threat
to the security of the community.
The housing policy
,
??????
therefore, was formed
so as to
address the housing challenges facing the nation and its citizens (Turis, 2011).
indent
To deal with the housing problems
(what housing problems?)
the Section 8 Housing Choice Voucher program
(The correct name is Section 8 of the Housing Act of 1937 (42 U.S.C. § 1437f)
was established in 1974 as the Housing Act (Turis, 2011). This housing policy enables low income earners
to pay for houses of their choice
in the private market. The state funds the program and as a result, it benefits over five million low-income families as it enables them to pay for the housing
with ease
. Provision of
the
vouchers is one of the
policies
ways
in which
the state addresses the housing problem for its citizens (Turis, 2011). Compared to other policies
such as….
, vouchers provide a wider range of shelter and they are less expensive. For the low-income earners to use the vouchers, the kind of houses they find
should not
exceed the maximum allowable rent by the vouchers and must be in line with the program policies. The program also
covers a wide variety of houses
which include single family home; this was aimed at small families. Apartments and houses in towns are also covered by the program.
This description of the HCV is not clear.
indent
The housing voucher programs is managed by the Department of Housing and Urban Development (Kotz, 2012)
.
Public Housing Agencies (PHAs) are
the ones
responsible for carrying out the local programs outlines
(Kotz, 2012)
.
The mode of operation of this program is that an individual finds a suitable house for them to live and they pay rent to the landlords. The subsidy for the rent is paid by the PHAs to the owners of the house directly, and the person receiving such voucher will have to pay the remaining amount of money to the landlord (Kotz, 2012)
.
Therefore, in this program, the kind of benefits the citizens receive is subsidies on the rent they pay to the owners. A Certain amount is paid by the PHAs on the behalf of the low-income families, which makes houses relatively cheaper for citizens to choose where they want to li.
Acetabularia Information For Class 9 .docxvaibhavrinwa19
Acetabularia acetabulum is a single-celled green alga that in its vegetative state is morphologically differentiated into a basal rhizoid and an axially elongated stalk, which bears whorls of branching hairs. The single diploid nucleus resides in the rhizoid.
Introduction to AI for Nonprofits with Tapp NetworkTechSoup
Dive into the world of AI! Experts Jon Hill and Tareq Monaur will guide you through AI's role in enhancing nonprofit websites and basic marketing strategies, making it easy to understand and apply.
Francesca Gottschalk - How can education support child empowerment.pptxEduSkills OECD
Francesca Gottschalk from the OECD’s Centre for Educational Research and Innovation presents at the Ask an Expert Webinar: How can education support child empowerment?
Instructions for Submissions thorugh G- Classroom.pptxJheel Barad
This presentation provides a briefing on how to upload submissions and documents in Google Classroom. It was prepared as part of an orientation for new Sainik School in-service teacher trainees. As a training officer, my goal is to ensure that you are comfortable and proficient with this essential tool for managing assignments and fostering student engagement.
Read| The latest issue of The Challenger is here! We are thrilled to announce that our school paper has qualified for the NATIONAL SCHOOLS PRESS CONFERENCE (NSPC) 2024. Thank you for your unwavering support and trust. Dive into the stories that made us stand out!
The Roman Empire A Historical Colossus.pdfkaushalkr1407
The Roman Empire, a vast and enduring power, stands as one of history's most remarkable civilizations, leaving an indelible imprint on the world. It emerged from the Roman Republic, transitioning into an imperial powerhouse under the leadership of Augustus Caesar in 27 BCE. This transformation marked the beginning of an era defined by unprecedented territorial expansion, architectural marvels, and profound cultural influence.
The empire's roots lie in the city of Rome, founded, according to legend, by Romulus in 753 BCE. Over centuries, Rome evolved from a small settlement to a formidable republic, characterized by a complex political system with elected officials and checks on power. However, internal strife, class conflicts, and military ambitions paved the way for the end of the Republic. Julius Caesar’s dictatorship and subsequent assassination in 44 BCE created a power vacuum, leading to a civil war. Octavian, later Augustus, emerged victorious, heralding the Roman Empire’s birth.
Under Augustus, the empire experienced the Pax Romana, a 200-year period of relative peace and stability. Augustus reformed the military, established efficient administrative systems, and initiated grand construction projects. The empire's borders expanded, encompassing territories from Britain to Egypt and from Spain to the Euphrates. Roman legions, renowned for their discipline and engineering prowess, secured and maintained these vast territories, building roads, fortifications, and cities that facilitated control and integration.
The Roman Empire’s society was hierarchical, with a rigid class system. At the top were the patricians, wealthy elites who held significant political power. Below them were the plebeians, free citizens with limited political influence, and the vast numbers of slaves who formed the backbone of the economy. The family unit was central, governed by the paterfamilias, the male head who held absolute authority.
Culturally, the Romans were eclectic, absorbing and adapting elements from the civilizations they encountered, particularly the Greeks. Roman art, literature, and philosophy reflected this synthesis, creating a rich cultural tapestry. Latin, the Roman language, became the lingua franca of the Western world, influencing numerous modern languages.
Roman architecture and engineering achievements were monumental. They perfected the arch, vault, and dome, constructing enduring structures like the Colosseum, Pantheon, and aqueducts. These engineering marvels not only showcased Roman ingenuity but also served practical purposes, from public entertainment to water supply.
The French Revolution, which began in 1789, was a period of radical social and political upheaval in France. It marked the decline of absolute monarchies, the rise of secular and democratic republics, and the eventual rise of Napoleon Bonaparte. This revolutionary period is crucial in understanding the transition from feudalism to modernity in Europe.
For more information, visit-www.vavaclasses.com
Honest Reviews of Tim Han LMA Course Program.pptxtimhan337
Personal development courses are widely available today, with each one promising life-changing outcomes. Tim Han’s Life Mastery Achievers (LMA) Course has drawn a lot of interest. In addition to offering my frank assessment of Success Insider’s LMA Course, this piece examines the course’s effects via a variety of Tim Han LMA course reviews and Success Insider comments.
Biological screening of herbal drugs: Introduction and Need for
Phyto-Pharmacological Screening, New Strategies for evaluating
Natural Products, In vitro evaluation techniques for Antioxidants, Antimicrobial and Anticancer drugs. In vivo evaluation techniques
for Anti-inflammatory, Antiulcer, Anticancer, Wound healing, Antidiabetic, Hepatoprotective, Cardio protective, Diuretics and
Antifertility, Toxicity studies as per OECD guidelines
Meno. Can you tell me, Socrates, whether virtue is acquired by tea
1. Meno. Can you tell me, Socrates, whether virtue is acquired by
teaching or by practice; or if neither by teaching nor practice,
then whether it comes to man by nature, or in what other way?
Socrates. O Meno, there was a time when the Thessalians were
famous among the other Hellenes only for their riches and their
riding; but now, if I am not mistaken, they are equally famous
for their wisdom, especially at Larisa, which is the native city
of your friend Aristippus. And this is Gorgias' doing; for when
he came there, the flower of the Aleuadae, among them your
admirer Aristippus, and the other chiefs of the Thessalians, fell
in love with his wisdom. And he has taught you the habit of
answering questions in a grand and bold style, which becomes
those who know, and is the style in which he himself answers
all comers; and any Hellene who likes may ask him anything.
How different is our lot! my dear Meno. Here at Athens there is
a dearth of the commodity, and all wisdom seems to have
emigrated from us to you. I am certain that if you were to ask
any Athenian whether virtue was natural or acquired, he would
laugh in your face, and say: "Stranger, you have far too good an
opinion of me, if you think that I can answer your question. For
I literally do not know what virtue is, and much less whether it
is acquired by teaching or not." And I myself, Meno, living as I
do in this region of poverty, am as poor as the rest of the world;
and I confess with shame that I know literally nothing about
virtue; and when I do not know the "quid" of anything how can
I know the "quale"? How, if I knew nothing at all of Meno,
could I tell if he was fair, or the opposite of fair; rich and
noble, or the reverse of rich and noble? Do you think that I
could?
Men. No, Indeed. But are you in earnest, Socrates, in saying
that you do not know what virtue is? And am I to carry back
this report of you to Thessaly?
Soc. Not only that, my dear boy, but you may say further that I
have never known of any one else who did, in my judgment.
2. Men. Then you have never met Gorgias when he was at Athens?
Soc. Yes, I have.
Men. And did you not think that he knew?
Soc. I have not a good memory, Meno, and therefore I cannot
now tell what I thought of him at the time. And I dare say that
he did know, and that you know what he said: please, therefore,
to remind me of what he said; or, if you would rather, tell me
your own view; for I suspect that you and he think much alike.
Men. Very true.
Soc. Then as he is not here, never mind him, and do you tell me:
By the gods, Meno, be generous, and tell me what you say that
virtue is; for I shall be truly delighted to find that I have been
mistaken, and that you and Gorgias do really have this
knowledge; although I have been just saying that I have never
found anybody who had.
Men. There will be no difficulty, Socrates, in answering your
question. Let us take first the virtue of a man-he should know
how to administer the state, and in the administration of it to
benefit his friends and harm his enemies; and he must also be
careful not to suffer harm himself. A woman's virtue, if you
wish to know about that, may also be easily described: her duty
is to order her house, and keep what is indoors, and obey her
husband. Every age, every condition of life, young or old, male
or female, bond or free, has a different virtue: there are virtues
numberless, and no lack of definitions of them; for virtue is
relative to the actions and ages of each of us in all that we do.
And the same may be said of vice, Socrates.
Soc. How fortunate I am, Meno! When I ask you for one virtue,
you present me with a swarm of them, which are in your
keeping. Suppose that I carry on the figure of the swarm, and
ask of you, What is the nature of the bee? and you answer that
there are many kinds of bees, and I reply: But do bees differ as
bees, because there are many and different kinds of them; or are
they not rather to be distinguished by some other quality, as for
example beauty, size, or shape? How would you answer me?
Men. I should answer that bees do not differ from one another,
3. as bees.
Soc. And if I went on to say: That is what I desire to know,
Meno; tell me what is the quality in which they do not differ,
but are all alike;-would you be able to answer?
Men. I should.
Soc. And so of the virtues, however many and different they
may be, they have all a common nature which makes them
virtues; and on this he who would answer the question, "What is
virtue?" would do well to have his eye fixed: Do you
understand?
Men. I am beginning to understand; but I do not as yet take hold
of the question as I could wish.
Soc. When you say, Meno, that there is one virtue of a man,
another of a woman, another of a child, and so on, does this
apply only to virtue, or would you say the same of health, and
size, and strength? Or is the nature of health always the same,
whether in man or woman?
Men. I should say that health is the same, both in man and
woman.
Soc. And is not this true of size and strength? If a woman is
strong, she will be strong by reason of the same form and of the
same strength subsisting in her which there is in the man. I
mean to say that strength, as strength, whether of man or
woman, is the same. Is there any difference?
Men. I think not.
Soc. And will not virtue, as virtue, be the same, whether in a
child or in a grown-up person, in a woman or in a man?
Men. I cannot help feeling, Socrates, that this case is different
from the others.
Soc. But why? Were you not saying that the virtue of a man was
to order a state, and the virtue of a woman was to order a
house?
Men. I did say so.
Soc. And can either house or state or anything be well ordered
without temperance and without justice?
Men. Certainly not.
4. Soc. Then they who order a state or a house temperately or
justly order them with temperance and justice?
Men. Certainly.
Soc. Then both men and women, if they are to be good men and
women, must have the same virtues of temperance and justice?
Men. True.
Soc. And can either a young man or an elder one be good, if
they are intemperate and unjust?
Men. They cannot.
Soc. They must be temperate and just?
Men. Yes.
Soc. Then all men are good in the same way, and by
participation in the same virtues?
Men. Such is the inference.
Soc. And they surely would not have been good in the same
way, unless their virtue had been the same?
Men. They would not.
Soc. Then now that the sameness of all virtue has been proven,
try and remember what you and Gorgias say that virtue is.
Men. Will you have one definition of them all?
Soc. That is what I am seeking.
Men. If you want to have one definition of them all, I know not
what to say, but that virtue is the power of governing mankind.
Soc. And does this definition of virtue include all virtue? Is
virtue the same in a child and in a slave, Meno? Can the child
govern his father, or the slave his master; and would he who
governed be any longer a slave?
Men. I think not, Socrates.
Soc. No, indeed; there would be small reason in that. Yet once
more, fair friend; according to you, virtue is "the power of
governing"; but do you not add "justly and not unjustly"?
Men. Yes, Socrates; I agree there; for justice is virtue.
Soc. Would you say "virtue," Meno, or "a virtue"?
Men. What do you mean?
Soc. I mean as I might say about anything; that a round, for
example, is "a figure" and not simply "figure," and I should
5. adopt this mode of speaking, because there are other figures.
Men. Quite right; and that is just what I am saying about virtue-
that there are other virtues as well as justice.
Soc. What are they? tell me the names of them, as I would tell
you the names of the other figures if you asked me.
Men. Courage and temperance and wisdom and magnanimity are
virtues; and there are many others.
Soc. Yes, Meno; and again we are in the same case: in searching
after one virtue we have found many, though not in the same
way as before; but we have been unable to find the common
virtue which runs through them all.
Men. Why, Socrates, even now I am not able to follow you in
the attempt to get at one common notion of virtue as of other
things.
Soc. No wonder; but I will try to get nearer if I can, for you
know that all things have a common notion. Suppose now that
some one asked you the question which I asked before: Meno,
he would say, what is figure? And if you answered "roundness,"
he would reply to you, in my way of speaking, by asking
whether you would say that roundness is "figure" or "a figure";
and you would answer "a figure."
Men. Certainly.
Soc. And for this reason-that there are other figures?
Men. Yes
Soc. And if he proceeded to ask, What other figures are there?
you would have told him.
Men. I should.
Soc. And if he similarly asked what colour is, and you answered
whiteness, and the questioner rejoined, Would you say that
whiteness is colour or a colour? you would reply, A colour,
because there are other colours as well.
Men. I should.
Soc. And if he had said, Tell me what they are?-you would have
told him of other colours which are colours just as much as
whiteness.
Men. Yes.
6. Soc. And suppose that he were to pursue the matter in my way,
he would say: Ever and anon we are landed in particulars, but
this is not what I want; tell me then, since you call them by a
common name, and say that they are all figures, even when
opposed to one another, what is that common nature which you
designate as figure-which contains straight as well as round,
and is no more one than the other-that would be your mode of
speaking?
Men. Yes.
Soc. And in speaking thus, you do not mean to say that the
round is round any more than straight, or the straight any more
straight than round?
Men. Certainly not.
Soc. You only assert that the round figure is not more a figure
than the straight, or the straight than the round?
Men. Very true.
Soc. To what then do we give the name of figure? Try and
answer. Suppose that when a person asked you this question
either about figure or colour, you were to reply, Man, I do not
understand what you want, or know what you are saying; he
would look rather astonished and say: Do you not understand
that I am looking for the "simile in multis"? And then he might
put the question in another form: Mono, he might say, what is
that "simile in multis" which you call figure, and which
includes not only round and straight figures, but all? Could you
not answer that question, Meno? I wish that you would try; the
attempt will be good practice with a view to the answer about
virtue.
Men. I would rather that you should answer, Socrates.
Soc. Shall I indulge you?
Men. By all means.
Soc. And then you will tell me about virtue?
Men. I will.
Soc. Then I must do my best, for there is a prize to be won.
Men. Certainly.
Soc. Well, I will try and explain to you what figure is. What do
7. you say to this answer?-Figure is the only thing which always
follows colour. Will you be satisfied with it, as I am sure that I
should be, if you would let me have a similar definition of
virtue?
Men. But, Socrates, it is such a simple answer.
Soc. Why simple?
Men. Because, according to you, figure is that which always
follows colour.
(Soc. Granted.)
Men. But if a person were to say that he does not know what
colour is, any more than what figure is-what sort of answer
would you have given him?
Soc. I should have told him the truth. And if he were a
philosopher of the eristic and antagonistic sort, I should say to
him: You have my answer, and if I am wrong, your business is
to take up the argument and refute me. But if we were friends,
and were talking as you and I are now, I should reply in a
milder strain and more in the dialectician's vein; that is to say, I
should not only speak the truth, but I should make use of
premisses which the person interrogated would be willing to
admit. And this is the way in which I shall endeavour to
approach you. You will acknowledge, will you not, that there is
such a thing as an end, or termination, or extremity?-all which
words use in the same sense, although I am aware that Prodicus
might draw distinctions about them: but still you, I am sure,
would speak of a thing as ended or terminated-that is all which I
am saying-not anything very difficult.
Men. Yes, I should; and I believe that I understand your
meaning.
Soc. And you would speak of a surface and also of a solid, as
for example in geometry.
Men. Yes.
Soc. Well then, you are now in a condition to understand my
definition of figure. I define figure to be that in which the solid
ends; or, more concisely, the limit of solid.
8. Men. And now, Socrates, what is colour?
Soc. You are outrageous, Meno, in thus plaguing a poor old man
to give you an answer, when you will not take the trouble of
remembering what is Gorgias' definition of virtue.
Men. When you have told me what I ask, I will tell you,
Socrates.
Soc. A man who was blindfolded has only to hear you talking,
and he would know that you are a fair creature and have still
many lovers.
Men. Why do you think so?
Soc. Why, because you always speak in imperatives: like all
beauties when they are in their prime, you are tyrannical; and
also, as I suspect, you have found out that I have weakness for
the fair, and therefore to humour you I must answer.
Men. Please do.
Soc. Would you like me to answer you after the manner of
Gorgias, which is familiar to you?
Men. I should like nothing better.
Soc. Do not he and you and Empedocles say that there are
certain effluences of existence?
Men. Certainly.
Soc. And passages into which and through which the effluences
pass?
Men. Exactly.
Soc. And some of the effluences fit into the passages, and some
of them are too small or too large?
Men. True.
Soc. And there is such a thing as sight?
Men. Yes.
Soc. And now, as Pindar says, "read my meaning" colour is an
effluence of form, commensurate with sight, and palpable to
sense.
Men. That, Socrates, appears to me to be an admirable answer.
Soc. Why, yes, because it happens to be one which you have
been in the habit of hearing: and your wit will have discovered,
I suspect, that you may explain in the same way the nature of
9. sound and smell, and of many other similar phenomena.
Men. Quite true.
Soc. The answer, Meno, was in the orthodox solemn vein, and
therefore was more acceptable to you than the other answer
about figure.
Men. Yes.
Soc. And yet, O son of Alexidemus, I cannot help thinking that
the other was the better; and I am sure that you would be of the
same opinion, if you would only stay and be initiated, and were
not compelled, as you said yesterday, to go away before the
mysteries.
Men. But I will stay, Socrates, if you will give me many such
answers.
Soc. Well then, for my own sake as well as for yours, I will do
my very best; but I am afraid that I shall not be able to give you
very many as good: and now, in your turn, you are to fulfil your
promise, and tell me what virtue is in the universal; and do not
make a singular into a plural, as the facetious say of those who
break a thing, but deliver virtue to me whole and sound, and not
broken into a number of pieces: I have given you the pattern.
Men. Well then, Socrates, virtue, as I take it, is when he, who
desires the honourable, is able to provide it for himself; so the
poet says, and I say too-
Virtue is the desire of things honourable and the power of
attaining them.
Soc. And does he who desires the honourable also desire the
good?
10. Men. Certainly.
Soc. Then are there some who desire the evil and others who
desire the good? Do not all men, my dear sir, desire good?
Men. I think not.
Soc. There are some who desire evil?
Men. Yes.
Soc. 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?
Men. Both, I think.
Soc. And do you really imagine, Meno, that a man knows evils
to be evils and desires them notwithstanding?
Men. Certainly I do.
Soc. And desire is of possession?
Men. Yes, of possession.
Soc. 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?
Men. There are some who think that the evils will do them
good, and others who know that they will do them harm.
Soc. And, in your opinion, do those who think that they will do
them good know that they are evils?
Men. Certainly not.
11. Soc. 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 good they really desire goods?
Men. Yes, in that case.
Soc. 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?
Men. They must know it.
Soc. And must they not suppose that those who are hurt are
miserable in proportion to the hurt which is inflicted upon
them?
Men. How can it be otherwise?
Soc. But are not the miserable ill-fated?
Men. Yes, indeed.
Soc. And does any one desire to be miserable and ill -fated?
Men. I should say not, Socrates.
Soc. 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?
Men. That appears to be the truth, Socrates, and I admit that
nobody desires evil.
Soc. And yet, were you not saying just now that virtue is the
desire and power of attaining good?
12. Men. Yes, I did say so.
Soc. 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?
Men. True.
Soc. And if one man is not better than another in desiring good,
he must be better in the power of attaining it?
Men. Exactly.
Soc. Then, according to your definition, virtue would appear to
be the power of attaining good?
Men. I entirely approve, Socrates, of the manner in which you
now view this matter.
Soc. 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?
Men. Yes.
Soc. And the goods which 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?
Men. Yes, I should include all those.
Soc. 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
13. virtue?
Men. Not virtue, Socrates, but vice.
Soc. 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.
Men. Why, how can there be virtue without these?
Soc. 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?
Men. True.
Soc. 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.
Men. It cannot be otherwise, in my judgment.
Soc. And were we not saying just now that justice, temperance,
and the like, were each of them a part of virtue?
Men. Yes.
Soc. And so, Meno, this is the way in which you mock me.
Men. Why do you say that, Socrates?
Soc. 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
14. justly, or with justice; and justice you acknowledge to be a part
of virtue.
Men. Yes.
Soc. 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.
Men. What of that?
Soc. 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 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 any one who does not know virtue know a part of
virtue?
Men. No; I do not say that he can.
Soc. Do you remember how, in the example of figure, we
rejected any answer given in terms which were as yet
unexplained or unadmitted?
Men. Yes, Socrates; and we were quite right in doing so.
Soc. But then, my friend, do not suppose that we can explain to
any one the nature of virtue as a whole through some
unexplained portion of virtue, or anything at all in that fashion;
we should only have to ask over again the old question, What is
15. virtue? Am I not right?
Men. I believe that you are.
Soc. Then begin again, and answer me, What, according to you
and your friend Gorgias, is the definition of virtue?
Men. O Socrates, I used to be told, before I knew you, that you
were always doubting yourself and making others doubt; and
now you are casting your spells over me, and I am simply
getting bewitched and enchanted, and am at my wits' end. And
if I may venture to make a jest upon you, you seem to me both
in your appearance and in your power over others to be very
like the flat torpedo fish, who torpifies those who come near
him and touch him, as you have now torpified me, I think. For
my soul and my tongue are really torpid, and I do not know how
to answer you; and though I have been delivered of an infinite
variety of speeches about virtue before now, and to many
persons-and very good ones they were, as I thought-at this
moment I cannot even say what virtue is. And I think that. you
are very wise in not voyaging and going away from home, for if
you did in other places as do in Athens, you would be cast into
prison as a magician.
Soc. You are a rogue, Meno, and had all but caught me.
Men. What do you mean, Socrates?
Soc. I can tell why you made a simile about me.
Men. Why?
Soc. In order that I might make another simile about you. For I
know that all pretty young gentlemen like to have pretty similes
made about them-as well they may-but I shall not return the
compliment. As to my being a torpedo, if the torpedo is torpid
16. as well as the cause of torpidity in others, then indeed I am a
torpedo, but not otherwise; for I perplex others, not because I
am clear, but because I am utterly perplexed myself. And now I
know not what virtue is, and you seem to be in the same case,
although you did once perhaps know before you touched me.
However, I have no objection to join with you in the enquiry.
Men. And how will you enquire, Socrates, into that which you
do not know? What will you put forth as the subject of enquiry?
And if you find what you want, how will you ever know that
this is the thing which you did not know?
Soc. I know, Meno, what you mean; but just see what a tiresome
dispute you are introducing. You argue that man cannot enquire
either about that which he knows, or about that which he does
not know; for if he knows, he has no need to enquire; and if not,
he cannot; for he does not know the, very subject about which
he is to enquire.
Men. Well, Socrates, and is not the argument sound?
Soc. I think not.
Men. Why not?
Soc. I will tell you why: I have heard from certain wise men and
women who spoke of things divine that-
Men. What did they say?
Soc. They spoke of a glorious truth, as I conceive.
Men. What was it? and who were they?
Soc. Some of them were priests and priestesses, who had
studied how they might be able to give a reason of their
17. profession: there, have been poets also, who spoke of these
things by inspiration, like Pindar, and many others who were
inspired. And they say-mark, now, and see whether their words
are true-they say that the soul of man is immortal, and at one
time has an end, which is termed dying, and at another time is
born again, but is never destroyed. And the moral is, that a man
ought to live always in perfect holiness. "For in the ninth year
Persephone sends the souls of those from whom she has
received the penalty of ancient crime back again from beneath
into the light of the sun above, and these are they who become
noble kings and mighty men and great in wisdom and are called
saintly heroes in after ages." The soul, then, as being immortal,
and having been born again many times, rand having seen all
things that exist, whether in this world or in the world below,
has knowledge of them all; and it is no wonder that she should
be able to call to remembrance all that she ever knew about
virtue, and about everything; for as all nature is akin, and the
soul has learned all things; there is no difficulty in her eliciting
or as men say learning, out of a single recollection -all the rest,
if a man is strenuous and does not faint; for all enquiry and all
learning is but recollection. And therefore we ought not to
listen to this sophistical argument about the impossibility of
enquiry: for it will make us idle; and is sweet only to the
sluggard; but the other saying will make us active and
inquisitive. In that confiding, I will gladly enquire with you into
the nature of virtue.
Men. Yes, Socrates; but what do you mean by saying that we do
not learn, and that what we call learning is only a process of
recollection? Can you teach me how this is?
Soc. I told you, Meno, just now that you were a rogue, and now
you ask whether I can teach you, when I am saying that there is
no teaching, but only recollection; and thus you imagine that
you will involve me in a contradiction.
18. Men. Indeed, Socrates, I protest that I had no such intention. I
only asked the question from habit; but if you can prove to me
that what you say is true, I wish that you would.
Soc. It will be no easy matter, but I will try to please you to the
utmost of my power. Suppose that you call one of your
numerous attendants, that I may demonstrate on him.
Men. Certainly. Come hither, boy.
Soc. He is Greek, and speaks Greek, does he not?
Men. Yes, indeed; he was born in the house.
Soc. Attend now to the questions which I ask him, and observe
whether he learns of me or only remembers.
Men. I will.
Soc. Tell me, boy, do you know that a figure like this is a
square?
Boy. I do.
Soc. And you know that a square figure has these four lines
equal?
Boy. Certainly.
Soc. And these lines which I have drawn through the middle of
the square are also equal?
Boy. Yes.
Soc. A square may be of any size?
19. Boy. Certainly.
Soc. And if one side of the figure be of two feet, and the other
side be of two feet, how much will the whole be? Let me
explain: if in one direction the space was of two feet, and in
other direction of one foot, the whole would be of two feet
taken once?
Boy. Yes.
Soc. But since this side is also of two feet, there are twice two
feet?
Boy. There are.
Soc. Then the square is of twice two feet?
Boy. Yes.
Soc. And how many are twice two feet? count and tell me.
Boy. Four, Socrates.
Soc. And might there not be another square twice as large as
this, and having like this the lines equal?
Boy. Yes.
Soc. And of how many feet will that be?
Boy. Of eight feet.
Soc. And now try and tell me the length of the line which forms
the side of that double square: this is two feet-what will that be?
Boy. Clearly, Socrates, it will be double.
20. Soc. Do you observe, Meno, that I am not teaching the boy
anything, but only asking him questions; and now he fancies
that he knows how long a line is necessary in order to produce a
figure of eight square feet; does he not?
Men. Yes.
Soc. And does he really know?
Men. Certainly not.
Soc. He only guesses that because the square is double, the line
is double.
Men. True.
Soc. Observe him while he recalls the steps in regular order.
(To the Boy.) Tell me, boy, do you assert that a double space
comes from a double line? Remember that I am not speaking of
an oblong, but of a figure equal every way, and twice the size of
this-that is to say of eight feet; and I want to know whether you
still say that a double square comes from double line?
Boy. Yes.
Soc. But does not this line become doubled if we add another
such line here?
Boy. Certainly.
Soc. And four such lines will make a space containing eight
feet?
Boy. Yes.
21. Soc. Let us describe such a figure: Would you not say that thi s
is the figure of eight feet?
Boy. Yes.
Soc. And are there not these four divisions in the figure, each of
which is equal to the figure of four feet?
Boy. True.
Soc. And is not that four times four?
Boy. Certainly.
Soc. And four times is not double?
Boy. No, indeed.
Soc. But how much?
Boy. Four times as much.
Soc. Therefore the double line, boy, has given a space, not
twice, but four times as much.
Boy. True.
Soc. Four times four are sixteen-are they not?
Boy. Yes.
Soc. What line would give you a space of right feet, as this
gives one of sixteen feet;-do you see?
Boy. Yes.
22. Soc. And the space of four feet is made from this half line?
Boy. Yes.
Soc. Good; and is not a space of eight feet twice the size of this,
and half the size of the other?
Boy. Certainly.
Soc. Such a space, then, will be made out of a line greater than
this one, and less than that one?
Boy. Yes; I think so.
Soc. Very good; I like to hear you say what you think. And now
tell me, is not this a line of two feet and that of four?
Boy. Yes.
Soc. Then the line which forms the side of eight feet ought to be
more than this line of two feet, and less than the other of four
feet?
Boy. It ought.
Soc. Try and see if you can tell me how much it will be.
Boy. Three feet.
Soc. Then if we add a half to this line of two, that will be the
line of three. Here are two and there is one; and on the other
side, here are two also and there is one: and that makes the
figure of which you speak?
Boy. Yes.
23. Soc. But if there are three feet this way and three feet that way,
the whole space will be three times three feet?
Boy. That is evident.
Soc. And how much are three times three feet?
Boy. Nine.
Soc. And how much is the double of four?
Boy. Eight.
Soc. Then the figure of eight is not made out of a of three?
Boy. No.
Soc. But from what line?-tell me exactly; and if you would
rather not reckon, try and show me the line.
Boy. Indeed, Socrates, I do not know.
Soc. Do you see, Meno, what advances he has made in his
power of recollection? He did not know at first, and he does not
know now, what is the side of a figure of eight feet: but then he
thought that he knew, and answered confidently as if he knew,
and had no difficulty; now he has a difficulty, and neither
knows nor fancies that he knows.
Men. True.
Soc. Is he not better off in knowing his ignorance?
Men. I think that he is.
Soc. If we have made him doubt, and given him the "torpedo's
24. shock," have we done him any harm?
Men. I think not.
Soc. We have certainly, as would seem, assisted him in some
degree to the discovery of the truth; and now he will wish to
remedy his ignorance, but then he would have been ready to tell
all the world again and again that the double space should have
a double side.
Men. True.
Soc. But do you suppose that he would ever have enquired into
or learned what he fancied that he knew, though he was really
ignorant of it, until he had fallen into perplexity under the idea
that he did not know, and had desired to know?
Men. I think not, Socrates.
Soc. Then he was the better for the torpedo's touch?
Men. I think so.
Soc. Mark now the farther development. I shall only ask him,
and not teach him, and he shall share the enquiry with me: and
do you watch and see if you find me telling or explaining
anything to him, instead of eliciting his opinion. Tell me, boy,
is not this a square of four feet which I have drawn?
Boy. Yes.
Soc. And now I add another square equal to the former one?
Boy. Yes.
Soc. And a third, which is equal to either of them?
25. Boy. Yes.
Soc. Suppose that we fill up the vacant corner?
Boy. Very good.
Soc. Here, then, there are four equal spaces?
Boy. Yes.
Soc. And how many times larger is this space than this other?
Boy. Four times.
Soc. But it ought to have been twice only, as you will
remember.
Boy. True.
Soc. And does not this line, reaching from corner to corner,
bisect each of these spaces?
Boy. Yes.
Soc. And are there not here four equal lines which contain this
space?
Boy. There are.
Soc. Look and see how much this space is.
Boy. I do not understand.
Soc. Has not each interior line cut off half of the four spaces?
26. Boy. Yes.
Soc. And how many spaces are there in this section?
Boy. Four.
Soc. And how many in this?
Boy. Two.
Soc. And four is how many times two?
Boy. Twice.
Soc. And this space is of how many feet?
Boy. Of eight feet.
Soc. And from what line do you get this figure?
Boy. From this.
Soc. That is, from the line which extends from corner to corner
of the figure of four feet?
Boy. Yes.
Soc. And that is the line which the learned call the diagonal.
And if this is the proper name, then you, Meno's slave, are
prepared to affirm that the double space is the square of the
diagonal?
Boy. Certainly, Socrates.
Soc. What do you say of him, Meno? Were not all these answers
given out of his own head?
27. Men. Yes, they were all his own.
Soc. And yet, as we were just now saying, he did not know?
Men. True.
Soc. But still he had in him those notions of his-had he not?
Men. Yes.
Soc. Then he who does not know may still have true notions of
that which he does not know?
Men. He has.
Soc. And at present these notions have just been stirred up in
him, as in a dream; but if he were frequently asked the same
questions, in different forms, he would know as well as any one
at last?
Men. I dare say.
Soc. Without any one teaching him he will recover his
knowledge for himself, if he is only asked questions?
Men. Yes.
Soc. And this spontaneous recovery of knowledge in him is
recollection?
Men. True.
Soc. And this knowledge which he now has must he not either
have acquired or always possessed?
28. Men. Yes.
Soc. But if he always possessed this knowledge he would
always have known; or if he has acquired the knowledge he
could not have acquired it in this life, unless he has been taught
geometry; for he may be made to do the same with all geometry
and every other branch of knowledge. Now, has any one ever
taught him all this? You must know about him, if, as you say,
he was born and bred in your house.
Men. And I am certain that no one ever did teach him.
Soc. And yet he has the knowledge?
Men. The fact, Socrates, is undeniable.
Soc. But if he did not acquire the knowledge in this life, then he
must have had and learned it at some other time?
Men. Clearly he must.
Soc. Which must have been the time when he was not a man?
Men. Yes.
Soc. And if there have been always true thoughts in him, both at
the time when he was and was not a man, which only need to be
awakened into knowledge by putting questions to him, his soul
must have always possessed this knowledge, for he always
either was or was not a man?
Men. Obviously.
Soc. And if the truth of all things always existed in the soul,
then the soul is immortal. Wherefore be of good cheer, and try
to recollect what you do not know, or rather what you do not
29. remember.
Men. I feel, somehow, that I like what you are saying.
Soc. And I, Meno, like what I am saying. Some things I have
said of which I am not altogether confident. But that we shall be
better and braver and less helpless if we think that we ought to
enquire, than we should have been if we indulged in the idle
fancy that there was no knowing and no use in seeking to know
what we do not know;-that is a theme upon which I am ready to
fight, in word and deed, to the utmost of my power.
Men. There again, Socrates, your words seem to me excellent.
Soc. Then, as we are agreed that a man should enquire about
that which he does not know, shall you and I make an effort to
enquire together into the nature of virtue?
Men. By all means, Socrates. And yet I would much rather
return to my original question, Whether in seeking to acquire
virtue we should regard it as a thing to be taught, or as a gift of
nature, or as coming to men in some other way?
Soc. Had I the command of you as well as of myself, Meno, I
would not have enquired whether virtue is given by instruction
or not, until we had first ascertained "what it is." But as you
think only of controlling me who am your slave, and never of
controlling yourself,-such being your notion of freedom, I must
yield to you, for you are irresistible. And therefore I have now
to enquire into the qualities of a thing of which I do not as yet
know the nature. At any rate, will you condescend a little, and
allow the question "Whether virtue is given by instruction, or in
any other way," to be argued upon hypothesis? As the
geometrician, when he is asked whether a certain triangle is
capable being inscribed in a certain circle, will reply: "I cannot
tell you as yet; but I will offer a hypothesis which may assist us
30. in forming a conclusion: If the figure be such that when you
have produced a given side of it, the given area of the triangle
falls short by an area corresponding to the part produced, then
one consequence follows, and if this is impossible then some
other; and therefore I wish to assume a hypothesis before I tell
you whether this triangle is capable of being inscribed in the
circle":-that is a geometrical hypothesis. And we too, as we
know not the nature and -qualities of virtue, must ask, whether
virtue is or not taught, under a hypothesis: as thus, if virtue is
of such a class of mental goods, will it be taught or not? Let the
first hypothesis be-that virtue is or is not knowledge,-in that
case will it be taught or not? or, as we were just now saying,
remembered"? For there is no use in disputing about the name.
But is virtue taught or not? or rather, does not everyone see that
knowledge alone is taught?
Men. I agree.
Soc. Then if virtue is knowledge, virtue will be taught?
Men. Certainly.
Soc. Then now we have made a quick end of this question: if
virtue is of such a nature, it will be taught; and if not, not?
Men. Certainly.
Soc. The next question is, whether virtue is knowledge or of
another species?
Men. Yes, that appears to be the -question which comes next in
order.
Soc. Do we not say that virtue is a good?-This is a hypothesis
which is not set aside.
31. Men. Certainly.
Soc. Now, if there be any sort-of good which is distinct from
knowledge, virtue may be that good; but if knowledge embraces
all good, then we shall be right in think in that virtue is
knowledge?
Men. True.
Soc. And virtue makes us good?
Men. Yes.
Soc. And if we are good, then we are profitable; for all good
things are profitable?
Men. Yes.
Soc. Then virtue is profitable?
Men. That is the only inference.
Soc. Then now let us see what are the things which severally
profit us. Health and strength, and beauty and wealth-these, and
the like of these, we call profitable?
Men. True.
Soc. And yet these things may also sometimes do us harm:
would you not think so?
Men. Yes.
Soc. 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?
32. Men. Certainly.
Soc. Next, let us consider the goods of the soul: they are
temperance, justice, courage, quickness of apprehension,
memory, magnanimity, and the like?
Men. Surely.
Soc. 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?
Men. True.
Soc. 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?
Men. Very true.
Soc. And in general, all that the attempts or endures, when
under the guidance of wisdom, ends in happiness; but when she
is under the guidance of folly, in the opposite?
Men. That appears to be true.
Soc. 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 and therefore if virtue is
profitable, virtue must be a sort of wisdom or prudence?
33. 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
34. 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?
35. 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.
36. 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
37. 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 rel ations
and guardians who entrusted their youth to the care of these
38. 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); I only ask you to tell
him who there is in this great city who will teach him how to
become eminent in the virtues which I was just, now describing.
He is the friend of your family, and you will oblige him.
Any. Why do you not tell him yourself?
Soc. I have told him whom I supposed to be the teachers of
these things; but I learn from you that I am utterly at fault, and
I dare say that you are right. And now I wish that you, on your
part, would tell me to whom among the Athenians he should go.
Whom would you name? Any. Why single out individuals? Any
39. Athenian gentleman, taken at random, if he will mind him, will
do far more, good to him than the Sophists.
Soc. And did those gentlemen grow of themselves; and without
having been taught by any one, were they nevertheless able to
teach others that which they had never learned themselves?
Any. I imagine that they learned of the previous generation of
gentlemen. Have there not been many good men in this city?
Soc. Yes, certainly, Anytus; and many good statesmen also
there always have been and there are still, in the city of Athens.
But the question is whether they were also good teachers of
their own virtue;-not whether there are, or have been, good men
in this part of the world, but whether virtue can be taught, is the
question which we have been discussing. Now, do we mean to
say that the good men our own and of other times knew how to
impart to others that virtue which they had themselves; or is
virtue a thing incapable of being communicated or imparted by
one man to another? That is the question which I and Meno have
been arguing. Look at the matter in your own way: Would you
not admit that Themistocles was a good man?
Any. Certainly; no man better.
Soc. And must not he then have been a good teacher, if any man
ever was a good teacher, of his own virtue?
Any. Yes certainly,-if he wanted to be so.
Soc. But would he not have wanted? He would, at any rate, have
desired to make his own son a good man and a gentleman; he
could not have been jealous of him, or have intentionally
abstained from imparting to him his own virtue. Did you never
hear that he made his son Cleophantus a famous horseman; and
had him taught to stand upright on horseback and hurl a javelin,
40. and to do many other marvellous things; and in anything which
could be learned from a master he was well trained? Have you
not heard from our elders of him?
Any. I have.
Soc. Then no one could say that his son showed any want of
capacity?
Any. Very likely not.
Soc. But did any one, old or young, ever say in your hearing
that Cleophantus, son of Themistocles, was a wise or good man,
as his father was?
Any. I have certainly never heard any one say so.
Soc. And if virtue could have been taught, would his father
Themistocles have sought to train him in these minor
accomplishments, and allowed him who, as you must remember,
was his own son, to be no better than his neighbours in those
qualities in which he himself excelled?
Any. Indeed, indeed, I think not.
Soc. Here was a teacher of virtue whom you admit to be among
the best men of the past. Let us take another,-Aristides, the son
of Lysimachus: would you not acknowledge that he was a good
man?
Any. To be sure I should.
Soc. And did not he train his son Lysimachus better than any
other Athenian in all that could be done for him by the help of
masters? But what has been the result? Is he a bit better than
any other mortal? He is an acquaintance of yours, and you see
41. what he is like. There is Pericles, again, magnificent in his
wisdom; and he, as you are aware, had two sons, Paralus and
Xanthippus.
Any. I know.
Soc. And you know, also, that he taught them to be unrivalled
horsemen, and had them trained in music and gymnastics and all
sorts of arts-in these respects they were on a level with the best-
and had he no wish to make good men of them? Nay, he must
have wished it. But virtue, as I suspect, could not be taught.
And that you may not suppose the incompetent teachers to be
only the meaner sort of Athenians and few in number, remember
again that Thucydides had two sons, Melesias and Stephanus,
whom, besides giving them a good education in other things, he
trained in wrestling, and they were the best wrestlers in Athens:
one of them he committed to the care of Xanthias, and the other
of Eudorus, who had the reputation of being the most celebrated
wrestlers of that day. Do you remember them?
Any. I have heard of them.
Soc. Now, can there be a doubt that Thucydides, whose children
were taught things for which he had to spend money, would
have taught them to be good men, which would have cost him
nothing, if virtue could have been taught? Will you reply that he
was a mean man, and had not many friends among the Athenians
and allies? Nay, but he was of a great family, and a man of
influence at Athens and in all Hellas, and, if virtue could have
been taught, he would have found out some Athenian or
foreigner who would have made good men of his sons, if he
could not himself spare the time from cares of state. Once more,
I suspect, friend Anytus, that virtue is not a thing which can be
taught?
Any. Socrates, I think that you are too ready to speak evil of
42. men: and, if you will take my advice, I would recommend you
to be careful. Perhaps there is no city in which it is not easier to
do men harm than to do them good, and this is certainly the case
at Athens, as I believe that you know.
Soc. O Meno, think that Anytus is in a rage. And he may well
be in a rage, for he thinks, in the first place, that I am defaming
these gentlemen; and in the second place, he is of opinion that
he is one of them himself. But some day he will know what is
the meaning of defamation, and if he ever does, he will forgive
me. Meanwhile I will return to you, Meno; for I suppose that
there are gentlemen in your region too?
Men. Certainly there are.
Soc. And are they willing to teach the young? and do they
profess to be teachers? and do they agree that virtue is taught?
Men. No indeed, Socrates, they are anything but agreed; you
may hear them saying at one time that virtue can be taught, and
then again the reverse.
Soc. Can we call those teachers who do not acknowledge the
possibility of their own vocation?
Men. I think not, Socrates.
Soc. And what do you think of these Sophists, who are the only
professors? Do they seem to you to be teachers of virtue?
Men. I often wonder, Socrates, that Gorgias is never heard
promising to teach virtue: and when he hears others promising
he only laughs at them; but he thinks that men should be taught
to speak.
Soc. Then do you not think that the Sophists are teachers?
43. Men. I cannot tell you, Socrates; like the rest of the world, I am
in doubt, and sometimes I think that they are teachers and
sometimes not.
Soc. And are you aware that not you only and other politicians
have doubts whether virtue can be taught or not, but that
Theognis the poet says the very same thing?
Men. Where does he say so?
Soc. In these elegiac verses:
Eat and drink and sit with the mighty, and make yourself
agreeable to them; for from the good you will learn what is
good, but if you mix with the bad you will lose the intelligence
which you already have. Do you observe that here he seems to
imply that virtue can be taught?
Men. Clearly.
Soc. But in some other verses he shifts about and says:
If understanding could be created and put into a man, then they
[who were able to perform this feat] would have obtained great
rewards. And again:-
Never would a bad son have sprung from a good sire, for he
would have heard the voice of instruction; but not by teaching
will you ever make a bad man into a good one. And this, as you
may remark, is a contradiction of the other.
Men. Clearly.
Soc. And is there anything else of which the professors are
affirmed not only not to be teachers of others, but to be ignorant
44. themselves, and bad at the knowledge of that which they are
professing to teach? or is there anything about which even the
acknowledged "gentlemen" are sometimes saying that "this
thing can be taught," and sometimes the opposite? Can you say
that they are teachers in any true sense whose ideas are in such
confusion?
Men. I should say, certainly not.
Soc. But if neither the Sophists nor the gentlemen are teachers,
clearly there can be no other teachers?
Men. No.
Soc. And if there are no teachers, neither are there disciples?
Men. Agreed.
Soc. And we have admitted that a thing cannot be taught of
which there are neither teachers nor disciples?
Men. We have.
Soc. And there are no teachers of virtue to be found anywhere?
Men. There are not.
Soc. And if there are no teachers, neither are there scholars?
Men. That, I think, is true.
Soc. Then virtue cannot be taught?
Men. Not if we are right in our view. But I cannot believe,
Socrates, that there are no good men: And if there are, how did
they come into existence?
45. Soc. I am afraid, Meno, that you and I are not good for much,
and that Gorgias has been as poor an educator of you as
Prodicus has been of me. Certainly we shall have to look to
ourselves, and try to find some one who will help in some way
or other to improve us. This I say, because I observe that in the
previous discussion none of us remarked that right and good
action is possible to man under other guidance than that of
knowledge (episteme);-and indeed if this be denied, there is no
seeing how there can be any good men at all.
Men. How do you mean, Socrates?
Soc. I mean that good men are necessarily useful or profitable.
Were we not right in admitting this? It must be so.
Men. Yes.
Soc. And in supposing that they will be useful only if they are
true guides to us of action-there we were also right?
Men. Yes.
Soc. But when we said that a man cannot be a good guide unless
he have knowledge (phrhonesis), this we were wrong.
Men. What do you mean by the word "right"?
Soc. I will explain. If a man knew the way to Larisa, or
anywhere else, and went to the place and led others thither,
would he not be a right and good guide?
Men. Certainly.
Soc. And a person who had a right opinion about the way, but
had never been and did not know, might be a good guide also,
46. might he not?
Men. Certainly.
Soc. And while he has true opinion about that which the other
knows, he will be just as good a guide if he thinks the truth, as
he who knows the truth?
Men. Exactly.
Soc. Then true opinion is as good a guide to correct action as
knowledge; and that was the point which we omitted in our
speculation about the nature of virtue, when we said that
knowledge only is the guide of right action; whereas there is
also right opinion.
Men. True.
Soc. Then right opinion is not less useful than knowledge?
Men. The difference, Socrates, is only that he who has
knowledge will always be right; but he who has right opinion
will sometimes be right, and sometimes not.
Soc. What do you mean? Can he be wrong who has right
opinion, so long as he has right opinion?
Men. I admit the cogency of your argument, and therefore,
Socrates, I wonder that knowledge should be preferred to right
opinion-or why they should ever differ.
Soc. And shall I explain this wonder to you?
Men. Do tell me.
Soc. You would not wonder if you had ever observed the images
47. of Daedalus; but perhaps you have not got them in your
country?
Men. What have they to do with the question?
Soc. Because they require to be fastened in order to keep them,
and if they are not fastened they will play truant and run away.
Men. Well. what of that?
Soc. I mean to say that they are not very valuable possessions if
they are at liberty, for they will walk off like runaway slaves;
but when fastened, they are of great value, for they are really
beautiful works of art. Now this is an illustration of the nature
of true opinions: while they abide with us they are beautiful and
fruitful, but they run away out of the human soul, and do not
remain long, and therefore they are not of much value until they
are fastened by the tie of the cause; and this fastening of them,
friend Meno, is recollection, as you and I have agreed to call it.
But when they are bound, in the first place, they have the nature
of knowledge; and, in the second place, they are abidi ng. And
this is why knowledge is more honourable and excellent than
true opinion, because fastened by a chain.
Men. What you are saying, Socrates, seems to be very like the
truth.
Soc. I too speak rather in ignorance; I only conjecture. And yet
that knowledge differs from true opinion is no matter of
conjecture with me. There are not many things which I profess
to know, but this is most certainly one of them.
Men. Yes, Socrates; and you are quite right in saying so.
Soc. And am I not also right in saying that true opinion leading
the way perfects action quite as well as knowledge?
48. Men. There again, Socrates, I think you are right.
Soc. Then right opinion is not a whit inferior to knowledge, or
less useful in action; nor is the man who has right opinion
inferior to him who has knowledge?
Men. True.
Soc. And surely the good man has been acknowledged by us to
be useful?
Men. Yes.
Soc. Seeing then that men become good and useful to states, not
only because they have knowledge, but because they have right
opinion, and that neither knowledge nor right opinion is given
to man by nature or acquired by him-(do you imagine either of
them to be given by nature?
Men. Not I.)
Soc. Then if they are not given by nature, neither are the good
by nature good?
Men. Certainly not.
Soc. And nature being excluded, then came the question
whether virtue is acquired by teaching?
Men. Yes.
Soc. If virtue was wisdom [or knowledge], then, as we thought,
it was taught?
Men. Yes.
49. Soc. And if it was taught it was wisdom?
Men. Certainly.
Soc. And if there were teachers, it might be taught; and if there
were no teachers, not?
Men. True.
Soc. But surely we acknowledged that there were no teachers of
virtue?
Men. Yes.
Soc. Then we acknowledged that it was not taught, and w as not
wisdom?
Men. Certainly.
Soc. And yet we admitted that it was a good?
Men. Yes. Soc. And the right guide is useful and good? Men.
Certainly. Soc. And the only right guides are knowledge and
true opinion-these are the guides of man; for things which
happen by chance are not under the guidance of man: but the
guides of man are true opinion and knowledge. Men. I think so
too. Soc. But if virtue is not taught, neither is virtue knowledge.
Men. Clearly not. Soc. Then of two good and useful things, one,
which is knowledge, has been set aside, and cannot be supposed
to be our guide in political life. Men. I think not. Soc. And
therefore not by any wisdom, and not because they were wise,
did Themistocles and those others of whom Anytus spoke
govern states. This was the reason why they were unable to
make others like themselves-because their virtue was not
grounded on knowledge. Men. That is probably true, Socrates.
50. Soc. But if not by knowledge, the only alternative which
remains is that statesmen must have guided states by right
opinion, which is in politics what divination is in religion; for
diviners and also prophets say many things truly, but they know
not what they say. Men. So I believe.
Soc. And may we not, Meno, truly call those men "divine" who,
having no understanding, yet succeed in many a grand deed and
word?
Men. Certainly.
Soc. Then we shall also be right in calling divine those whom
we were just now speaking of as diviners and prophets,
including the whole tribe of poets. Yes, and statesmen above all
may be said to be divine and illumined, being inspired and
possessed of God, in which condition they say many grand
things, not knowing what they say.
Men. Yes.
Soc. And the women too, Meno, call good men divine-do they
not? and the Spartans, when they praise a good man, say "that
he is a divine man."
Men. And I think, Socrates, that they are right; although very
likely our friend Anytus may take offence at the word.
Soc. I da not care; as for Anytus, there will be another
opportunity of talking with him. To sum up our enquiry-the
result seems to be, if we are at all right in our view, that virtue
is neither natural nor acquired, but an instinct given by God to
the virtuous. Nor is the instinct accompanied by reason, unless
there may be supposed to be among statesmen some one who is
capable of educating statesMen. And if there be such an one, he
may be said to be among the living what Homer says that
51. Tiresias was among the dead, "he alone has understanding; but
the rest are flitting shades"; and he and his virtue in like manner
will be a reality among shadows.
Men. That is excellent, Socrates.
Soc. Then, Meno, the conclusion is that virtue comes to the
virtuous by the gift of God. But we shall never know the certain
truth until, before asking how virtue is given, we enquire into
the actual nature of virtue. I fear that I must go away, but do
you, now that you are persuaded yourself, persuade our friend
Anytus. And do not let him be so exasperated; if you can
conciliate him, you will have done good service to the Athenian
people.
THE END