Summary of the dialogue (95a-96c)
In the 95a-96c part of the dialogue, 95a writes that Anytus blames Socrates for expressing bad opinions about people, as it is much easier to offend a person than to do a favor to them. Socrates responds that it is not clear what speaking badly means and people might have dissimilar understanding of this construct.
In 95b, it is stated that the people of noble spirit do not tend to offer themselves as teachers of virtue for the youth. They are also not offered to teach this subject, partly because of the contradiction between those who believe that virtue is teachable and those who hold it is not.
In 95c, the author assumes that Sophists are also not qualified to teach virtue, due to the fact that one of the respected philosophers is quite critical about those who make some promises and believes they can only teach the skill of rhetoric and skilful speaking. However, the passage ends with the doubt whether there is a person who is really capable of teaching virtue and whether virtue is transferrable as a skill or knowledge.
In 95d, the first part of Theognis’s poem is cited, it writes that it is critically important to stay in the company of those who are recognized as virtuous people in order to develop positive qualities in one’s personality. Contrarily, socializing with brutal and cruel individuals results in the loss of common sense one ever had.
In 95e, the second part of Theognis’s verse is discussed. The piece of poetry states that education can not turn a bad person into good, even if person has noble background. The speakers confirm that Theognis rebuts his initial thesis, stated in the previous passage.
In 96a, Plato starts the discussion about those people who believe they are brilliant teachers of virtue, yet are not recognized by others as knowledgeable, conscious and competent.
In 96b, the above specified discussion continues and Plato describes several other cases about the teachers of virtue. Some tutors, believed to be able of making their students virtuous, might challenge the idea that virtue is teachable or question their self-efficacy and are not confident in their abilities. As there might exist confusion with these alleged teachers or they might hesitate, the speakers conclude that such people can not become true leaders for their students on the path to virtue.
In 96c, the author assumes that due to the fact that there are no teachers, then there are no learners.
Introduction
In his renowned work entitled “Meno”, Plato outlines the main elements of his theory of human excellence, which explains the role of teaching in developing virtue. The great part of the discussion in this philosophical work is focused on epistemological issues, through which the author explains his perspective on learning as recollection. In the dialogue, Plato and Meno reach two paradoxical conclusions: on the one hand, they find out and realize that virtues and vices are learned owing to the influence of the social environment, whereas later they conclude that teaching does not transform a wicked person into virtuous.
The initial thesis in “Meno” derives from the verse of Theognis which states that by staying in a company of honest and virtuous people the person learns “good things” (95e, line 4). However, if the person makes friends with evil people, they are likely to lose the practical reason and knowledge of ethics they have (95E, lines 5-6). Earlier in the discussion, it is also noted that there is a group of gentlemen who potentially can teach virtue (95a, lines 11-12).
In fact, it is clear that Theognis himself interprets virtue as a set of practices and personality traits (95d, line 5). In the social consciousness, the complex idea of virtue is perceived through such qualities, as moderation, courage, kindness, readiness for self-sacrifice. These characteristics distinguish a virtuous personality, who is bold enough to protect themselves and their friends, practices self-restraint in order to avoid egocentric act and is eager to learn and perfect himself intellectually. In order to turn his knowledge about virtue into real actions, it is necessary to have a belief or a strong position that this knowledge is right and relevant. Both knowledge and position, associated with virtue, one the one hand, is teachable, especially to children and adolescents. In particular, there is a number of real-life examples of boys whose behavior and worldview change considerably after they join a scout organization or other kind of environment with high ethical standards. Therefore, modeling and social learning, influenced by the environment, allows acquiring the most important patterns of behavior among people and peaceful coexistence with others, and these patterns include both knowledge of “how to” and position that this action is right. As one can assume, the thesis is to certain degree rational and realistic.
Further, however, it is stated that the person, who is convinced by the “sober speech” (95e, line 10) of the older and worthier people, are not likely to become bad sons and parents in the future (95e, lines 9-10). However, the final part of Theognis’s poem says that no education can turn vicious person into a virtuous (96A, line 1). It might have several interpretations: first, the author might underline that vice is instrinsic; secondly, Theognis might simply assert that virtue can not be learned through traditional education (95E, lines 6-7).
In order to corroborate the plausibility of Theognis’s second statement, Plato narrates several live stories. In particular, he recounts a case of Themistocles, a wise, kind and prudent man, who gave his son Cleophantus the best physical and academic education. The latter soon became skilled in horse riding owing to the effort of great teachers; however, he grew up a vicious and cruel man (94a, lines 1-5). Plato also provides several similar examples, which prove that blameless parents, who invested into the education and training of their children, brought up heartless and immoral sons, so
In conclusion, it needs to be noted that none of the two theses should be accepted categorically. In fact, the case of Protagoras’s deception and corruption suggests that young and growing personalities are committed to the expert opinion. The approval or disapproval of their teacher made the form certain habits, which were finally considered as “bad” or unfavorable in this society, judging from Plato’s resentment in this passage. The story about Themistocles and Cleophantus also demonstrates that those parents who focus on the particular elements of their children’s education rather than on teaching lifestyle as a whole, are also likely to ignore the control over the formation of their children’s habits. Due to the fact that both virtue and vice can be viewed as habits or practices, one can assume that negative habits, once learned cannot be replaced with the constructive, as there is a need for getting rid of the bad habits and further work of the formation of the good. The conclusion which can be drawn from the dialogue is definitely edifying, as it actually implies the notion that it is much easier to develop constructive habits and lead healthy lifestyle from the very beginning than to change it painfully after one realizes that it is not likely to bring a good outcome. This “reconciling” idea also allows continuing Plato’s conclusion that knowledge is recollection, as the habits refer to stereotypes or practices of behavior, which become stable only when repeated several times. Therefore, humans might possess both “mental” and “behavioral’ knowledge.
Works cited
Plato. Meno, edited G.Annastaplo and Laurence Berns. Pp.29-38.