learning has already appeared in the Euthydemus. The doctrines of
immortality and pre-existence are carried further in the Phaedrus and
Phaedo; the distinction between opinion and knowledge is more fully
developed in the Theaetetus. The lessons of Prodicus, whom he facetiously
calls his master, are still running in the mind of Socrates. Unlike the
later Platonic Dialogues, the Meno arrives at no conclusion. Hence we are
led to place the Dialogue at some point of time later than the Protagoras,
and earlier than the Phaedrus and Gorgias. The place which is assigned to
it in this work is due mainly to the desire to bring together in a single
volume all the Dialogues which contain allusions to the trial and death of
Socrates.

...

ON THE IDEAS OF PLATO.

Plato's doctrine of ideas has attained an imaginary clearness and
definiteness which is not to be found in his own writings. The popular
account of them is partly derived from one or two passages in his Dialogues
interpreted without regard to their poetical environment. It is due also
to the misunderstanding of him by the Aristotelian school; and the
erroneous notion has been further narrowed and has become fixed by the
realism of the schoolmen. This popular view of the Platonic ideas may be
summed up in some such formula as the following: 'Truth consists not in
particulars, but in universals, which have a place in the mind of God, or
in some far-off heaven. These were revealed to men in a former state of
existence, and are recovered by reminiscence (anamnesis) or association
from sensible things. The sensible things are not realities, but shadows
only, in relation to the truth.' These unmeaning propositions are hardly
suspected to be a caricature of a great theory of knowledge, which Plato in