Menone
- Lingua:
- inglese
- Stato:
- Opera completa
- Autorialità:
- Scritta dall'autore
- Stato del testo:
- Nessun rumore di scansione rilevato (misura automatica su tutto il testo, non verificata a mano)
- Estensione:
- ~21.900 parole · 104 passi
Cita quest'opera
- APAPlatone. (n.d.). Meno [Menone]. Digital reproduction: SigPhi. https://sigphiai.com/it/works/plato/meno
- MLAPlatone. Meno [Menone]. Digital reproduction, SigPhi, https://sigphiai.com/it/works/plato/meno.
- ChicagoPlatone. Meno [Menone]. Digital reproduction, SigPhi. https://sigphiai.com/it/works/plato/meno.
Riferimento all’edizione riprodotta. SigPhi è la riproduzione digitale. Anno, editore e traduttore compaiono quando noti; «n.d.» indica un anno sconosciuto.
Di che cosa tratta
La virtù si può insegnare? La domanda ne apre una più grande: come si può cercare qualcosa se non si sa che cos'è? La risposta di Platone è che imparare sia ricordare, e lo dimostra guidando uno schiavo senza istruzione attraverso una dimostrazione di geometria.
Contesto e storia
È qui che nasce la teoria della reminiscenza e, nella scena dello schiavo, il primo argomento per cui il sapere non viene tutto da fuori. Il paradosso di Menone — non si può cercare quel che non si conosce — è ancora vivo nell'epistemologia e nell'apprendimento automatico.
Contesto editoriale, non una fonte citabile: a differenza dei passi dell'opera, questi dati non si possono verificare sul 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.…