Recollection In Meno

Plato is, in essence, alleging that the one who is offered – and the one who seizes – the opportunity to traverse “the intelligible realm,” or “the realm of knowledge” (63), cannot – and will not – be romanced by notions of returning to the other, more primitive state of existence, even if retreating to this state means that he, or she, will be bequeathed a certain measure of “prestige and credit” (62); that the one who has seen both insuperable marvels and the unsurmountable truth will, being wholly engrossed by, or taken with, these, opt to cling to their memory, even when, in doing so, he will be resigning – or, perhaps, condemning – himself to an existence governed by isolation. Plato is intimating that unaffected “truth and knowledge” are so incredibly rewarding in and of themselves that one could, and would, be happy and willing to eschew all else – including societal conventions and standing – in their pursuit.

Before addressing the fundamental issues of the Theory of Recollection, it is worth noting that Socrates never addresses the second half of Meno’s Paradox- assuming one has found what it is they are looking for, how is one to know they have found it if they do not know what they are looking for? There seems to lack a method for verifying one’s answer and if you cannot confirm that what you have found is in fact what you were looking for then inquiry seems to be never-ending. Although this is a discussion for another time, it does highlight an issue, which Socrates faces in the first part of the paradox, the part he addresses, which is the problem of circularity. Ironically, Socrates’ Theory of Recollection, which is used to overcome

In Plato’s Meno, Socrates and Meno attempt to answer the question, ‘What is virtue?’ Through this discussion, Meno is lead to question whether they are even able to arrive at an answer, presenting us with the paradox of inquiry, ‘And how will you enquire, Socrates, into that which you do not know? What will you put forth as a subject of enquiry? And if you find what you want, how will you ever know that this is the thing which you did not know?’ (Meno 80d). Meno’s paradox states that one cannot gain knowledge through enquiry.

It is thought that Meno's paradox is of critical importance both within Plato's thought and within the whole history of ideas. It's major importance is that for the first time on record, the possibility of achieving knowledge from the mind's own resources rather than from experience is articulated, demonstrated and seen as raising important philosophical questions.

In the Meno, Plato believes that true beliefs becomes knowledge by the grounding true belief. As mentioned before, if virtue is x, then it can be taught (because knowledge can be taught), therefore virtue (x) is equal to knowledge. Plato's expositions of elements of his own theory of knowledge, yet, the investigation of knowledge is indirect. I believe Socrates states that everyone was born with a knowledge of right and wrong, he / she needed to experience situations where he / she needed to recall this knowledge. He makes reference to the initial knowledge being in the soul.

The discussion of true belief and knowledge in the Meno develops in the analogy of the traveling men; one who knows the correct path to Larissa and the other who has a true belief of the correct path to Larissa (Meno 97a-c). Socrates tells Meno that if both men led to the same result, then true belief is no more useful than knowledge and both beneficial (Meno 97c). This comparison changes in book five of the Republic when Socrates says an ideal state must have a philosopher-king as a ruler (Republic 473d-e).

In the Meno, Socrates and Meno discuss the nature of virtue, the process of acquiring knowledge, and also the concept of the teachability of virtue. Throughout the text, Meno suggests many varying definitions for virtue, all of which Socrates is able to dismantle. The point is also raised that it may be impossible to know about something that was not previously understood, because the searcher would have no idea what to be looking for. To dispute this, Socrates makes a point that all knowledge is innate, and the process of “learning” is really just recollecting knowledge that is buried deeply within the human mind. The issue of the teachability of virtue is an important theme in this dialogue because it raises points about whether virtue is knowledge, which then leads to the issue of knowledge in general.

Towards the end of Meno, Socrates states that knowledge differs from true opinion in its ability to last over long periods of time. Socrates acknowledges that in many ways, knowledge and true opinion are equal; since both are certainly true, they lead to correct action without distinction. For example, in the passage Socrates compares a man who knows the way to Larisa to one who has a right opinion about the directions but has never actually been there, concluding that both would be equally competent guides. However, knowledge is, he argues, “fastened by the tie of the cause,” meaning one who has knowledge of a certain statement has grounded that truth in explanations and reasoning. Earlier in Meno, Socrates

Socrates does well in applying his Socratic method to his conversation with Meno as well. It seems evident from the text that Meno is rather ignorant. For, a great sum of his responses to Socrates consisted mostly of impertinent questioning and meek agreements. However, Socrates did not seem to mind, as he continued to fathom the nature virtue. He explores the relationship between virtue and knowledge, more specifically whether virtue is a kind of knowledge and may therefore be taught (though he concluded to be uncertain of this case). Socrates also goes on to invalidate Meno’s paradoxical question, “... how will you enquire, Socrates, into that which you do not know?” Socrates concludes with the argument that “...there is no teaching, but only recollection.” He goes on to prove his argument to Meno by questioning one of his slaves. This supports Socrates’ claim

With the notion of philosophy and the studying of philosophy it is well known that it is powerful and dangerous. Philosophy has many reasons for its importance such as how to understand your ideas, the origin of your ideas, how to contrast arguments. Philosophy can also help you defend arguments, read it, build your position and understand it. Philosophy is used for the betterment of the world, gender, race, civilization, town, state, country, etc. But in order to practice philosophy you need parrhesia and you need philosophy to practice parrhesia, they come hand in hand with each other. There have been many imperative philosophers that gave us the knowledge and foundation for our study of

Plato argued that true knowledge was not obtained through the knowledge of the physical world around us, but from these unchanging ideas. Plato’s theory of knowledge is well explained through his discussion of the Divided Line; a line divided into two unequal parts. One section represents the visible order and the other intelligible order, relating to opinion and knowledge, respectively. The stages of cognition flow upwards: imagining, belief, thinking, and intelligence. The visible, changing world of opinion begins with the awareness of images through perception. Awareness of images can include

In correspondence with Socrates' hypothesis, the virtue fits into it in this way: if virtue is knowledge then it can be taught, but if it is not knowledge then it cannot be taught. It is then concluded that virtue is not knowledge, so it cannot be taught. Since men are not virtuous by nature, the conclusion is reached that people are virtuous only if they have received virtue as a gift from the gods. By using this hypothesis, not only has Socrates answered Meno's original question, he has answered all

Plato contended that all true knowledge is recollection. He stated that we all have innate knowledge that tells us about the things we experience in our world. This knowledge, Plato believed, was gained when the soul resided in the invisible realm, the realm of The Forms and The Good.

Plato and Aristotle view knowledge and the process whereby it is obtained. They both point out that many epistemological concepts which they believe where knowledge comes from and what it is actually. Most of them have been astonished me in certain ways, but I found that rationalism and "wisdom consists in knowing the cause which made a material thing to be what it is" make the most sense to me regarding the nature of knowledge. As the following, we will discuss about why these two philosophical viewpoints are superior and the others are inferior.

In the dialogue of Meno, Socrates explains the idea of recollection with the question and answer period between himself and the boy. Meno asks Socrates, “What do you mean by saying that we do not learn, and