Menó
- Idioma:
- anglès
- Completesa:
- Obra completa
- Autoria:
- Escrita per l'autor
- Estat del text:
- Sense soroll d'escaneig detectat (mesura automàtica sobre tot el text, no revisada a mà)
- Extensió:
- ~21.900 paraules · 104 passatges
Cita aquesta obra
- APAPlató. (n.d.). Meno [Menó]. Digital reproduction: SigPhi. https://sigphiai.com/ca/works/plato/meno
- MLAPlató. Meno [Menó]. Digital reproduction, SigPhi, https://sigphiai.com/ca/works/plato/meno.
- ChicagoPlató. Meno [Menó]. Digital reproduction, SigPhi. https://sigphiai.com/ca/works/plato/meno.
Referència de l'edició que reprodueix SigPhi: SigPhi n'és la reproducció digital, no l'editor. L'any de l'edició no consta a les metadades (per això «n.d.») i el traductor només hi surt quan consta.
De què tracta
Es pot ensenyar la virtut? La pregunta desemboca en una altra de més gran: com pots buscar allò que no saps què és? La resposta de Plató és que aprendre és recordar, i ho prova fent que un esclau sense estudis dedueixi un teorema de geometria.
Context i història
Aquí neix la teoria de la reminiscència i, amb l'escena de l'esclau, la primera defensa que el coneixement no ve tot de fora. La «paradoxa de Menó» —no pots buscar el que no coneixes— és encara un problema viu en teoria del coneixement i en aprenentatge automàtic.
Context editorial, no una font citable: a diferència dels passatges de l'obra, aquestes dades no es poden contrastar amb el corpus.
the abstractions of mathematics or metaphysics; we pass imperceptibly from one to the other. Reason and fancy are mingled in the same passage. The ideas are sometimes described as many, coextensive with the universals of sense and also with the first principles of ethics; or again they are absorbed into the single idea of good, and subordinated to it. They are not more certain than facts, but they are equally certain (Phaedo). They are both personal and impersonal. They are abstract terms: they are also the causes of things; and they are even transformed into the demons or spirits by whose help God made the world. And the idea of good (Republic) may without violence be converted into the Supreme Being, who 'because He was good' created all things (Tim.). It would be a mistake to try and reconcile these differing modes of thought. They are not to be regarded seriously as having a distinct meaning. They are parables, prophecies, myths, symbols, revelations, aspirations after an unknown world. They derive their origin from a deep religious and contemplative feeling, and also from an observation of curious mental phenomena. They gather up the elements of the previous philosophies, which they put together in a new form. Their great diversity shows the tentative character of early endeavours to think. They have not yet settled down into a single system. Plato uses them, though he also criticises them; he acknowledges that both he and others are always talking about them, especially about the Idea of Good; and that they are not peculiar to himself (Phaedo; Republic; Soph.). But in his later writings he seems to have laid aside the old forms of them. As he proceeds he makes for himself new modes of expression more akin to the Aristotelian logic. Yet amid all these varieties and incongruities, there is a common meaning or spirit which pervades his writings, both those in which he treats of the ideas and those in which he is silent about them.…