Plato's Hypothetical Inquiry in the Meno

This paper argues that the hypothesis proposed in the Meno is the proposition ‘virtue is good’ alone, and that its epistemic nature is essentially insecure. It has been an object of huge scholarly debate which other hypothesis Socrates posited with regard to the relationship between virtue and knowledge. This debate is, however, misleading in the sense of making us believe that the hypothesis that virtue is good is regarded as a truism in the light of the process of positing a higher hypothesis described in the Phaedo and the Republic. I argue that the hypothesis in question is presented as a result of the earlier discussion of Meno's third definition of virtue (77b2–79a2), which implies the consequence that morally correct actions are beneficial whether or not accompanied by conventional goods such as wealth and honour. The underlying role of presenting it as a hypothesis is therefore to postpone demonstrating the truth of a controversial thesis which needs a substantial justification. In conclusion, I suggest that Plato's real intention in introducing the method of hypothesis in the dialogue is not to answer the original question but to lead Meno to seek for knowledge.     

Definition and hypothesis in Plato's Meno 1 (I)

There is no amount or quality of evidence such that if that amount or quality is reached, then truth is reached. If, therefore, a proposition must be true in order to constitute knowledge, knowledge is never reached. If certain standards of evidence are satisfied I have the right to say ’I know’, and the right does not depend on how one answers the question whether it is right what I say.     

Aristotle On Well-Being And Intellectual Contemplation: Dominic Scott

In Nicomachean Ethics X 7-8, Aristotle distinguishes two kinds of eudaimonia , primary and secondary. The first corresponds to contemplation, the second to activity in accordance with moral virtue and practical reason. My task in this paper is to elucidate this distinction. Like Charles, I interpret it as one between paradigm and derivative cases; unlike him, I explain it in terms of similarity, not analogy. Furthermore, once the underlying nature of the distinction is understood, we can reconcile the claim that paradigm eudaimonia consists just in contemplation with a passage in the first book requiring eudaimonia to involve all intrinsic goods.     

Meno and the Monist

Recent critiques of veritistic value monism, or the idea that true belief is unique in being of fundamental epistemic value, typically invoke a claim about the surplus value of knowledge over mere true belief, in turn traced back to Plato's Meno. However, to the extent Plato at all defends a surplus claim in the Meno, it differs from that figuring in contemporary discussions with respect to both its scope and the kind of value at issue, and is under closer scrutiny fully compatible with veritistic value monism. Consequently, contrary to what seems to be supposed in the literature, the critics of monism have little to gain from turning to the Meno for support.