The, By Plato, The Question, What Is Virtue?

Virtue is a particular moral excellence, a beneficial quality, or power of a thing, and masculine strength or courage. At the end of the Meno, Socrates states that the hypothesis, "if knowledge is virtue, it can be taught." 1 The

In the Republic, Plato sets up a framework to help us establish what the four virtues are, and their relationship between them to both the city and the soul. According to Plato, the four virtues are wisdom, courage, moderation, and justice. There are three classes within the city: guardians, auxiliaries, and artisans; and three parts within the soul include intellect, high-spirited, and appetitive. By understanding the different classes of the city or parts of the soul, one will be able to appreciate how the virtues attribute to each one specifically.

Every day, day after day, you will get better and better” (Prot. 318b). Socrates has two objections: the first being that when the people of Athens meet at the Assembly to discuss certain issues, like building a new ship, or architecture, they will ask an expert in this, but do not enact the opinions of anyone besides these experts. However, in a situation where the discussion is in regard to the politics of the city (i.e., a new law) they will consider the opinions of all citizens, despite not all individuals learned about the subject discussed (Prot. 319b). The second objection raised by Socrates is that he doesn’t believe excellence can be taught because of the numerous examples of good men who have bad kids (Prot. 320a). The main formal argument begins with Protagoras’ great speech. Before his great speech, Protagoras commits himself to the notion that virtue can be taught (Prot. 319a), and Socrates, instead of refuting the point as he normally would, gives Protagoras the chance to further make his argument through a great speech. The great speech is divided into two parts: the myth (320d-324d) and the main argument (324d-328d). He maintains through both parts of the speech that virtue is something that can be taught, and that

To also be just in killing himself, Paul must possess the virtue of courage. Socrates explains that courage is knowing what to

Meno was a student of Gorgias, and he has a long discussion with Socrates about what virtue is. Socrates and Meno wonder if virtue can be taught, Meno proposes that it may be a result of practice or an inherent trait, but before they can answer that question they first need to agree on what virtue is. Meno makes multiple attempts at a description of virtue and Socrates points out potential problems. A definition of virtue is not settled, which leads to the discussion about the problem of learning. If neither or them know what virtue is then how will they know if they find it. Plato describes this ongoing discussion between Socrates and Meno.

Socrates believed the possession of virtue was a highly valued characteristic. Although Socrates gives no clear definition of virtue it can be inferred that he is referring to the moral responsibility to do the right thing despite your own personal interest. According to Socrates, an ideal leader should be virtuous in their decisions in order to create a society founded on justice. To Machiavelli it is more important to act like you

In the Socratic dialogues of Plato, Socrates often argues against the pretence of knowledge in his interlocutors. In the case of the Laches, Meno, and Protagoras dialogues, the pretence is the knowledge of virtue, among other things. The Laches seeks a definition of arête (virtue), the Meno examines the teaching of virtue, and the Protagoras offers a known expert the chance to defend that virtue can, indeed, be taught. Using these dialogues as a backdrop, I will provide an analysis of the arguments and comment on the acquisition of virtue in Platonic dialogue.

“Meno” by Plato, is a dialogue that discusses the idea of virtue and discusses the idea of human nature and how we learn. The main speakers in the dialogue are Socrates and Meno. At the beginning of the dialogue Meno poses many inquiries about virtue. He has many skillful exchanges with Plato on the definition of virtue, which is when this passage comes along. “Socrates: …

In Plato Laches the ultimate point of discussion is to define what bravery is and to do so with his students Socrates makes the proposal (190a-193d) “suppose we know that the presence of sight makes better the eyes in which its present, and we are also able to make sight present in the eyes. Clearly, in that case, we know what sight itself is, and we could advise about how one might best and most easily acquire it” with this statement Socrates is making a comparison between two things the eyes(sight), and advising. With his first comparison of sight and the eyes itself he simply implies that sight improves the eyes for those who can see. Therefore, being able to use the gift of sight we are able to put our eyes to use. In addition, he then

Therefore, if these things are not exchanged with the help of wisdom then Socrates believes that the aspect of virtue is “…a mere illusion.” (Phaedo 69b). In conclusion, Socrates view on morality is based upon justice, examining how to live, and expanding one’s wisdom.

The second virtue that must be attained is courage. For the Individual, courage must be in the soul to resist temptations, and to be ready to fight. The same is for

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.

Plato goes a long way in attempting to distinguish Socrates from the likes of Protagoras, a self admitted sophist. In Protagoras, Socrates is depicted as a street smart, wisdom dispensing young man, brash with confidence and a bit of arrogance that goes a long way when confronted with the old school rhetoric of Protagoras. Plato begins to separate the two at the hip right from the get go. The dialogue between Socrates and his inquisitive friend Hippocrates went a long way to show that Socrates had more questions than answers about Protagoras, the sophist, especially when it came to talk about what it is exactly that he offers. Socrates' companion is eager to hear the words of

workers, so that they do not desire to be in the ruler's position. It is seen

However, this heroism also includes an important element of self-regard. In the passage from the Apology just quoted Socrates goes on to describe his approach to the citizens of Athens. He chides them for being absorbed in the acquisition of wealth, reputation, and honor while they do not take care for nor think about wisdom, truth, and how to make their souls better (Ap. 29d-e). As he develops this idea it becomes clear that the perfection of the soul, making it better, means acquiring and having moral virtue. Rather than heaping up riches and honor, Athenians should seek to perfect their souls in virtue. From this exhortation we can conclude that for Socrates psychological good outweighs material good and that virtue is a psychological good of the first importance. The Crito gives another