The fifth part mainly talks about the conclusions of Socrates and Meno. The conclusion is that virtue is Granted by God. I don’t think that virtue is God’s gift to us. Because virtue does not belong to our human instinct. Instinct refers to what the subconscious will do. For example, when we were born, we will cry. For example, when something comes to our eyes quickly, we will close our eyes subconsciously. These are called instinct. And virtue is guided by the day after tomorrow. Why do I say guidance rather than teaching, because no one in the world can teach virtue. Human nature is greedy and selfish. Even a person like the captain of the United States will withdraw from the Avengers for friends. So I think that Socrates said that virtue cannot be taught. But we can be guided to know the virtues. Because this is a human culture, when we were young, we were instilled by our parents what is good and what is a concept of evil. And our parents were also instilled with the same ideas by their parents when they were young. Like some residents living in Iraq, some of them have been in contact with war since childhood, so they are more numb to life and death.

For my part, I care not. As for him, Meno, we will converse with him some other time. At the moment, if through all this discussion our queries and statements have been correct, virtue is found to be neither natural nor taught, but is imparted to us by a divine dispensation without understanding in those who receive it, unless there should be somebody among the statesmen capable of making a statesman of another. And if there should be any such, he might fairly be said to be among the living what Homer says Teiresias was among the dead—“He alone has comprehension; the rest are flitting
shades.” In the same way he on earth, in respect of virtue, will be a real substance among shadows.

I think that this passage is not correct in some respects. Socrates believes that if there is a truly knowledgeable politician, he can teach a politician like him. I think everyone is unique. Even if the politician teaches a person to let him completely copy his thoughts and ways of doing things, that person will not eventually become him. Because this society is like a bottle of ink, a person is like a piece of white paper, and that person will eventually enter the society and blacken the white paper.

The third and fourth parts have written that Socrates and Meno discussed the is virtues as knowledge? If virtue is knowledge, who can teach virtue. Socrates believes that virtue is good for us, but it must be used properly. He gave an example. If a person has a lot of money, it is very beneficial to that person. But if he uses the money to do something bad, then this is not a virtue. Because he did not use money properly.

Socrates：
Then let us see, in particular instances, what sort of things they are that profit us. Health, let us say, and strength, and beauty, and wealth—these and their like we call profitable, do we not?
Meno：
Yes.
Socrates：
But these same things, we admit, actually harm us at times; or do you dispute that statement?
Meno：
No, I agree.
Socrates：
Consider now, what is the guiding condition in each case that makes them at one time profitable, and at another harmful. Are they not profitable when the use of them is right, and harmful when it is not?
Meno：
To be sure.

He also said that if virtue is brave, just, temperate and the like. But if you don’t have the rationality to do brave things, then it is just reckless.

Socrates:
Then let us consider next the goods of the soul: by these you understand temperance, justice, courage, intelligence, memory, magnanimity, and so forth?
Meno:
Yes.
Socrates:
Now tell me; such of these as you think are not knowledge, but different from knowledge— do they not sometimes harm us, and sometimes profit us? For example, courage, if it is courage apart from prudence, and only a sort of boldness : when a man is bold without sense, he is harmed; but when he has sense at the same time, he is profited, is he not?
Meno:
Yes.

Socrates and Anytus later discussed whether virtue can be taught. Socrates believes that if one wants to learn a true virtue and knowledge, he should send that person to someone who is called a “wise man.” But Anytus disagreed with Socrates’s point of view. Anytus believes that those who are called “wise men” are corrupt, selfish, corrupt officials. Anytus also believes that those who give money to the “wise” are stupid to learn the “virtues and knowledge”.

Anytus：
To whom are you referring, Socrates?
Socrates：
Surely you know as well as anyone; they are the men whom people call sophists.
Anytus：
For heaven’s sake hold your tongue, Socrates! May no kinsman or friend of mine, whether of this city or another, be seized with such madness as to let himself be infected with the company of those men; for they are a manifest plague and corruption to those who frequent them.

I think there is some truth in what Anytus said. In this era, there are indeed many people who use the hat of “sage” to deceive people’s money and trust. There are even a lot of powerful officials who use their rights to make money and benefits for themselves. But this is also the reality of society and the nature of mankind.

After reading the entire second part, I found out that this part did not discuss the definition of virtue as in the first part. The second part is roughly about the source of knowledge that Socrates and Meno are discussing. Socrates believes that knowledge is not taught. He believes that knowledge is a kind of memory, something that is engraved into the soul. Socrates also believes that knowledge can be triggered by asking questions to trigger memories in the soul.

Socrates：
Now if he always had it, he was always in a state of knowing; and if he acquired it all some time, he could not have acquired it in this life. Or has someone taught him geometry? You see, he can do the same as this with all geometry and every branch of knowledge. Now, can anyone have taught him all this? You ought surely to know, especially as he was born and bred in your house.
Meno：
Well, I know that no one has ever taught him.
Socrates：
And has he these opinions, or has he not?
Meno：
He must have them, Socrates, evidently.
Socrates：
And if he did not acquire them in this present life, is it not obvious at once that he had them and learnt them during some other time?
Meno：
Apparently.
Socrates
And this must have been the time when he was not a human being?
Meno
Yes.

This paragraph is that Socrates persuaded Meno’s knowledge to be engraved in the soul. In fact, if you look at it from the perspective of Socrates, he is really right. But carefully read the dialogue between Socrates and the boy, you will find that he is constantly educating the boy through the inducing. The boy has a certain mathematical foundation, so Socrates broke through a question by asking questions, slowly inducing the boy to learn new knowledge and go to find the answer himself. Is this not a kind of teaching?

Socrates is the “most intelligent” person in Greece. If he is the leader of a cult, he will succeed in brainwashing most of the people. The way of inducing can not only teach the boy, but also make us convinced. If, as he said, knowledge is preserved in the soul, then is there something else in our soul? For example, I used to be a warrior. I came back to the world through reincarnation. Then, when I am in danger, can I trigger the memories and skills that I used to be warriors? It may also be that my knowledge is too shallow and I can’t understand the idea of ​​thinking like Socrates.

The general content of the first part is that Socrates and Meno are arguing what is virtue. They have discussed virtues in many ways. For example, is there a classification of virtues? Is there a definition of virtue? There are a lot more. Both of them expressed their opinions and always refute the other’s point of view. Even if I read this article, I almost forgot what the virtue is. I think they both have their own definition of virtue, they just want to argue with each other.

One of them I don’t know very well, which is why I think that the two of them are arguments because they want to argue with each other.

Socrates:
Seeing then that it is the same virtue in all cases, try and tell me, if you can recollect, what Gorgias—and you in agreement with him—say it is.
Meno:
Simply that it is the power of governing mankind—if you want some single description to cover all cases.
Socrates:
That is just what I am after. But is virtue the same in a child, Meno, and in a slave—an ability to govern each his master? And do you think he who governed would still be a slave?
Meno:
I should say certainly not, Socrates.
Platoʼs ʻMenoʼ, tr. W.R.M. Lamb • Page 4 of 47
Socrates:
No, indeed, it would be unlikely, my excellent friend. And again, consider this further point: you say it is “to be able to govern”; shall we not add to that—“justly, not unjustly”?
Meno:
Yes, I think so; for justice, Socrates, is virtue.
Socrates:
Virtue, Meno, or a virtue?
Meno:
What do you mean by that?
Socrates:
To take roundness, for instance; I should call it a figure, and not figure pure and simple. And I should name it so because there are other figures as well.
Meno:
You would be quite right—just as I say there are other virtues besides justice.
Socrates:
In the same way as I can tell you of other figures, if you request me, so do you tell me of other virtues.
Meno:
Well then, courage, I consider, is a virtue, and temperance, and wisdom, and loftiness of mind; and there are a great many others.
Socrates:
And more of the same way as we were just for; Are not able to find.
Meno:
No, for I am not yet able, Socrates, to follow your line of search, and find a single virtue common to all, as one can in other cases.
Socrates:
And no wonder; but I will make an effort, so far as I can, to help us onward. You understand, of course, that this principle of mine applies to everything: if someone asked you the question I put to you just now: What is figure, Meno? and you replied: Roundness; and then he said, as I did: Is roundness figure or a figure? I suppose you would answer: A figure.
Meno:
Certainly.
Socrates:
And for this reason—that there are other figures as well?

From this passage, I think Socrates does not try to understand the meaning or meaning of virtue. I think he already has a virtue. He just wanted to convince Meno or brainwashing Meno. In fact, I think all philosophers are like this. What they are saying is to make us confused and then instill their consciousness or knowledge into us.

I don’t think the philosopher’s discussion has any benefit to me or let me learn new things. Instead, I almost forgot what is a virtue.