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Meno (/ ˈ m iː n oʊ /; Ancient Greek: Μένων, Ménōn) is a Socratic dialogue written by Plato around 385 BC., but set at an earlier date around 402 BC. [1] Meno begins the dialogue by asking Socrates whether virtue (in Ancient Greek: ἀρετή, aretē) can be taught, acquired by practice, or comes by nature. [2]
Plato's problem describes the disparity between input (poverty of the stimulus) and output (grammar). As Plato suggests in the Meno dialogue, the bridge between input (whether limited or lacking) and output is innate knowledge. Poverty of the stimulus is crucial to the Platonic argument and it is a linchpin concept in Chomskyan linguistics.
The concept posits the claim that learning involves the act of rediscovering knowledge from within oneself. This stands in contrast to the opposing doctrine known as empiricism, which posits that all knowledge is derived from experience and sensory perception. Plato develops the theory of anamnesis in his Socratic dialogues: Meno, Phaedo, and ...
Plato's most famous work is the Republic, which is a Socratic dialogue that outlines justice as it relates to the order and character of a just city or state as well as the just man. Another of ...
Socrates, since he denied any kind of knowledge, then tried to find someone wiser than himself among politicians, poets, and craftsmen. It appeared that politicians claimed wisdom without knowledge; poets could touch people with their words, but did not know their meaning; and craftsmen could claim knowledge only in specific and narrow fields.
Plato suggests, in his Theaetetus (210a) and Meno (97a–98b), that "knowledge" may be defined as justified true belief. For over two millennia, this definition of knowledge was accepted by subsequent philosophers. An item of information's justifiability, truth, and belief were seen as the necessary and sufficient conditions for knowledge.
The third definition Socrates offers is 'being able to tell some mark by which the object you are asked about differs from all other things' [am], giving the example that the Sun is distinct for its brightness. However, this definition of an account fails as by getting to know the differentness of an object, you have to acquire knowledge about it.
One of the characters in Plato's Sophist is "an Eleatic stranger"; [4] Plato also acknowledged the Eleatics in the Parmenides and the Statesman. Some authors suggest that Meno's paradox, in Plato's dialogue Meno , can be linked to the Eleatic distinction between "knowing" and "not-knowing".