meno   

assertion that if virtue is knowledge it may be taught; but I fear

that I have some reason in doubting whether virtue is knowledge: for

consider now. and say whether virtue, and not only virtue but anything

that is taught, must not have teachers and disciples?

Men. Surely.

Soc. And conversely, may not the art of which neither teachers nor

disciples exist be assumed to be incapable of being taught?

Men. True; but do you think that there are no teachers of virtue?

Soc. I have certainly often enquired whether there were any, and

taken great pains to find them, and have never succeeded; and many

have assisted me in the search, and they were the persons whom I

thought the most likely to know. Here at the moment when he is

wanted we fortunately have sitting by us Anytus, the very person of

whom we should make enquiry; to him then let us repair. In the first

Place, he is the son of a wealthy and wise father, Anthemion, who

acquired his wealth, not by accident or gift, like Ismenias the Theban

(who has recently made himself as rich as Polycrates), but by his

own skill and industry, and who is a well-conditioned, modest man, not

insolent, or over-bearing, or annoying; moreover, this son of his

has received a good education, as the Athenian people certainly appear

to think, for they choose him to fill the highest offices. And these

are the sort of men from whom you are likely to learn whether there

are any teachers of virtue, and who they are. Please, Anytus, to

help me and your friend Meno in answering our question, Who are the

teachers? Consider the matter thus: If we wanted Meno to be a good

physician, to whom should we send him? Should we not send him to the

physicians?

Any. Certainly.

Soc. Or if we wanted him to be a good cobbler, should we not send

him to the cobblers?

Any. Yes.

Soc. And so forth?