Men. True.
Soc. Then right opinion is not less useful than knowledge?
Men. The difference, Socrates, is only that he who has knowledge will always be right; but he who has right opinion will sometimes be right, and sometimes not.
Soc. What do you mean? Can he be wrong who has right opinion, so long as he has right opinion?
Men. I admit the cogency of your argument, and therefore, Socrates, I wonder that knowledge should be preferred to right opinion-or why they should ever differ.
Soc. And shall I explain this wonder to you?
Men. Do tell me.
Soc. You would not wonder if you had ever observed the images of Daedalus; but perhaps you have not got them in your country?
Men. What have they to do with the question?
Soc. Because they require to be fastened in order to keep them, and if they are not fastened they will play truant and run away.
Men. Well. what of that?
Soc. I mean to say that they are not very valuable possessions if they are at liberty, for they will walk off like runaway slaves; but when fastened, they are of great value, for they are really beautiful works of art. Now this is an illustration of the nature of true opinions: while they abide with us they are beautiful and fruitful, but they run away out of the human soul, and do not remain long, and therefore they are not of much value until they are fastened by the tie of the cause; and this fastening of them, friend Meno, is recollection, as you and I have agreed to call it. But when they are bound, in the first place, they have the nature of knowledge; and, in the second place, they are abiding. And this is why knowledge is more honourable and excellent than true opinion, because fastened by a chain.
Men. What you are saying, Socrates, seems to be very like the truth.
Soc. I too speak rather in ignorance; I only conjecture. And yet that knowledge differs from true opinion is no matter of conjecture with me. There are not many things which I profess to know, but this is most certainly one of them.
Men. Yes, Socrates; and you are quite right in saying so.
Soc. And am I not also right in saying that true opinion leading the way perfects action quite as well as knowledge?
Men. There again, Socrates, I think you are right.
Soc. Then right opinion is not a whit inferior to knowledge, or less useful in action; nor is the man who has right opinion inferior to him who has knowledge?
Men. True.
Soc. And surely the good man has been acknowledged by us to be useful?
Men. Yes.
Soc. Seeing then that men become good and useful to states, not only because they have knowledge, but because they have right opinion, and that neither knowledge nor right opinion is given to man by nature or acquired by him-(do you imagine either of them to be given by nature?
Men. Not I.)
Soc. Then if they are not given by nature, neither are the good by nature good?
Men. Certainly not.
Soc. And nature being excluded, then came the question whether virtue is acquired by teaching?
Men. Yes.
Soc. If virtue was wisdom [or knowledge], then, as we thought, it was taught?
Men. Yes.
Soc. And if it was taught it was wisdom?
Men. Certainly.
Soc. And if there were teachers, it might be taught; and if there were no teachers, not?
Men. True.
