By John E. Thomas (auth.)
The pursuits of this booklet are to supply a brand new translation of Plato's M eno including a sequence of reports on its philcisophical argument within the mild of modern secondary literature. My translation is predicated mostly at the Oxford Classical textual content, 1. Burnet's Platonis Opera (Oxford Clarendon Press 1900) Vol. III. along side this i've got made broad use of R.S. Bluck's Plato's Meno (Cam bridge college Press, 1964). At severe locations within the discussion i've got additionally consulted A. Croiset's Gorgias, Menon (Bude text). My debt ~o different resources should be sincerely in facts. they're E.S. Thompson's Plato's Meno (London, MacMillan 1901), and St. George Stock's The Meno of Plato (Oxford Clarendon Press, 1894). one of many maximum problems dealing with a translator is to accomplish a stability among accuracy and magnificence. Literal translations usually tend to be exact, yet, unfortunately, in addition they are usually duller. unfastened translations run into the other risk of procuring splendor and liveliness with the coin of inaccuracy. one other hurdle, for a translator of a Platonic discussion, is posed by means of the problem to keep up the conversational trend and quickly relocating personality of the dialogue. this can be more uncomplicated the place the exchang~s are brief, yet even more tricky the place Socrates will get a little long-winded.
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Additional resources for Musings on the Meno
Since you make no attempt to exercise self-control, you make such a fetish of your freedom, yet endeavour successfully to control me, I shall give in to you. What else can I do? So it seems we are to consider of what sort a thing is, although we do not yet know what it is. But at least grant me a slight relaxation of your domination, and agree to consider hypothetically whether or not virtue can be taught. By "hypothetically," I mean the method often employed by geometers in their inquiries. " they will reply "I don't know yet whether it is possible.
Reading "ho eroton," for as Thomson puts it, p. " 34 76c 76d 76e 77a TRANS LA TION TO THE M ENO Soc. Even blindfold, a man could tell by talking to you, Meno, that you are handsome and still have your lovers. MEN. What makes you say so? Soc. Because you domineer the conversation as the gay do, who lord it over others while they are in their prime. I suspect you have discovered my weakness for good looks. Therefore, I will gratify you and answer. MEN. By all means gratify me. Soc. Then would you like me to give you a Gorgias-style answer, that you would find easier to follow?
When Theaetetus expresses his willingness to dub Socratic method as "sophistry," the Stranger cautions him about the slipperiness of resemblances. Socratic method may look like sophistry, but appearances are deceiving. This caution notwithstanding, the Stranger allows Theaetetus' point to stand. e. let them [the practitioners ofthe Socratic art] pass for Sophists)" 231a8-9. The reason for this guarded acquiescence surfaces when the distinction between sophistic contradiction-mongering and Socratic elenchos is finally drawn.