meno   

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 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 abiding. 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?

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