Meno.
Socrates, Meno.
and virtue and temprerance and justice are the same both in men and women.
Men. I think not.
Soc. And will not virtue, as virtue, be the same, whether 73 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.
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.
Then what is virtue? Gorgias and Meno reply, 'The power of governing mankind.' 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?
