that out of one thing all the rest may be recovered. The subjective was
converted by him into an objective; the mental phenomenon of the
association of ideas (compare Phaedo) became a real chain of existences.
The germs of two valuable principles of education may also be gathered from
the 'words of priests and priestesses:' (1) that true knowledge is a
knowledge of causes (compare Aristotle's theory of episteme); and (2) that
the process of learning consists not in what is brought to the learner, but
in what is drawn out of him.

Some lesser points of the dialogue may be noted, such as (1) the acute
observation that Meno prefers the familiar definition, which is embellished
with poetical language, to the better and truer one; or (2) the shrewd
reflection, which may admit of an application to modern as well as to
ancient teachers, that the Sophists having made large fortunes; this must
surely be a criterion of their powers of teaching, for that no man could
get a living by shoemaking who was not a good shoemaker; or (3) the remark
conveyed, almost in a word, that the verbal sceptic is saved the labour of
thought and enquiry (ouden dei to toiouto zeteseos). Characteristic also
of the temper of the Socratic enquiry is, (4) the proposal to discuss the
teachableness of virtue under an hypothesis, after the manner of the
mathematicians; and (5) the repetition of the favourite doctrine which
occurs so frequently in the earlier and more Socratic Dialogues, and gives
a colour to all of them--that mankind only desire evil through ignorance;
(6) the experiment of eliciting from the slave-boy the mathematical truth
which is latent in him, and (7) the remark that he is all the better for
knowing his ignorance.

The character of Meno, like that of Critias, has no relation to the actual
circumstances of his life. Plato is silent about his treachery to the ten
thousand Greeks, which Xenophon has recorded, as he is also silent about