Meno.
Socrates, Meno.
And now, what is colour?
discovered, I suspect, that you may explain in the same way the nature of 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 77such answers.
Virtue, according to Meno, is the desire of the honourable and the good. His definition is analysed by Scocrates. Soc. Well then, for my own sake as well as for yours, 1 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.
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?
