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Meno, an early Platonic dialogue, centers on virtue and illustrates the classic Socratic Method. Meno begins the dialogue by asking, "Can you tell me, Socrates, can virtue be taught?"

Socrates claims that to answer such a question, a person would have to know what virtue is. An incredulous Meno asks, "Socrates, do you really not know what virtue is?"

Socrates responds, "Not only that, my friend, but as I believe, I have never yet met anyone else who did know."

And so Socrates and Meno engage in a question-and-answer investigation of what virtue is and if it can be taught. They explore how to define words, how people learn, whether virtue is knowledge, and the difference between true opinion and knowledge. The process at one point leads Meno to call Socrates a "broad torpedo fish," capable of numbing the mind with his probing questions.

G.M.A. Grube does a great job translating, and his footnotes aren't intrusive. If you're wondering what the Socratic Method entails, Meno is a good introduction that satisfies that curiosity without being too dense. But if you want to fully learn Plato's opinion of virtue and its properties (and the immortality of the soul), you might want to check out Protagoras (where Plato reaches the opposite conclusion than in this dialogue) and, of course, The Republic.

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For such a short story, so much is said. Reading Plato answers many questions and exposes the framework of so many later writers of history, a classic that should be read and contemplated. Spending the time reading on Plato's Meno reaps much, far more valuable than vast amounts of mediocre writers. Can you imagine if the masses spent as much time reading Plato as they do their shod journalism!

Actually this idea of virtue has the basics of all philosophical thought, the direction of the whole or the overall purpose always direct the thoughts. Virtue acts as the driving force of the empirical observation and technical craft. Virtue is the purpose, the why, as opposed to the what. And so, it has been determined from the conversation of Socrates and Meno, that virtue is not knowledge, it is not the "what" but rather it is that which moves the direction behind knowledge and therefore cannot be taught. And if it is not knowledge then it can be observed by example, yet Socrates determined that virtue is from a divine source, the inspiration that is behind all knowledge.

Meno is one of Plato's early and, to my mind, least successful, Socratic dialogues. The conversation centers, naturally enough, on virtue and whether or not it is teachable. Meno's definitions of virtue are woefully inadequate, by and large, and deserving of Socrates' typical arrogance. At one point, Meno says that one cannot learn about what one does not know. To counter this argument, Socrates, arguing that the soul is eternal and that learning is in fact recollection, sets about showing him how an ignorant slave "remembers" the answers to geometrical questions Socrates puts to him. Later, when Meno agrees with the notion that virtue is knowledge and can be taught, Socrates counters the point by saying he has yet to find anyone who truly practices virtue and is thus qualified to teach it. In the end, Socrates concludes that virtue cannot be taught and is in fact a gift of the gods. Only the gods have true knowledge and can thus do nothing wrong, in Socrates' opinion.

The whole "knowledge is recollection" argument dominates my reaction to this dialogue, as the demonstration of geometrical knowledge involving a slave never sits well with me. One should not really look for answers in Meno, as the whole dialogue ends with little more than open questions. Many of the same ideas were developed much more completely in The Republic.

I've purchased several landscaping books recently, and this is by far my favorite. There are hundreds of pictures for inspiration, so I often flip through it when I'm feeling bored. The organizational style is very user-friendly, which makes it easy to find ideas for specific landscaping projects. I really like the lists they include of their favorite types of plants for certain settings (broken down by region and specific use). The garden plans are very nice; however, they don't include dimensions, which would be extremely helpful. Overall a very valuable household resource. It also makes an excellent housewarming gift.

This book has a host of sensible ideas for gardens and outdoor living spaces. Totally suitable for New Zealand lifestyle and climate.

This book has some really good ideas for gardening and landscaping in the desert. Anyone who lives in the desert knows what a challenge it is to grow a beautiful garden AND be a good steward of the limited, precious resources. The only negative comment is that the garden examples are mostly from California. It would be more helpful to me if there were more examples and discussion on high desert gardening in places like Santa Fe and Albuquerque, New Mexico.

The best garden book overall. A smart book. Creative. Great pics. VERY Comprensive. Wish Id bought hardback.Complete. Very readable. Projects are suberb. Voluminous. A must for every serious gardener.

Famous Landscape Architect Thomas Church once wrote: " Landscaping is logical, down-to-earth and aimed at making your plot of ground produce what you want and need from it."

The original bestseller, "Sunset Western Garden Book" is one of the best encyclopedia and is the "Bible" of Western Gardening. I am very happy to read its companion, "Sunset Western Landscaping Book." This new addition to the Sunset family is a great attempt in covering the design aspect of landscaping. It covers topography, climate, lifestyle, plants, and environment. It starts with the purpose, design and planning of gardens, microclimates, seasons, soils, understanding of site, Western garden styles, the process from plan to reality, and gardens in different regions of the West. It continues to explore the use of various garden structures (arbors, decks, fences, fireplaces, gazebos, kitchens, paths, patios, steps, walls, etc) and garden plants (trees, shrubs, vines, perennials, annuals, bulbs, herbs, fruits and vegetables, ornamental grasses, wild flowers, and succulents, etc) in landscaping. It also discusses finishing touches (lighting, containers, birdhouses, garden art, water features, etc), regional problems and solutions, materials and techniques, and landscape plans.

I like the color landscape plans in "Sunset Western Landscaping Book." I can tell Fiona Gilsenan and Kathleen Norris Brenzel and their team put in a lot of effort in creating and selecting the plans. They also have good, professionally trained eyes. The colors of the plans are harmonious and pleasant. They can be used as good samples for selecting colors for landscape presentation plans.

"Sunset Western Landscaping Book" has 416 pages and many color interior photographs. It is a fine companion to "Sunset Western Garden Book" and a must-have for personal, professional, academic, and community library Gardening & Landscaping reference collections.

Enthralling, entertaining, educational, and thought-provoking, "The Symposium" is one of Plato's classics. A group of men gathered at a dinner party in ancient Greece discuss the topic of love. Each man offers his view or definition of love, and the results are all different, engaging, and full of symbolism. Although it is a short book, one must not read it once and put it away; it ought to be be read again and again just to compare to what is "picked up on" each time. One thing always puzzles me: I will never know why Plato included the doctor (his name escapes me at the moment) have a bout of hiccups during someone's speech. I have never come up with a satisfactory answer - nor has any one I know, either. Nevertheless, this is an excellent read that I highly recommend for anyone - student and nonstudent. Enjoy!

The Symposium of Plato is a profoundly thought-provoking, entertaining and inspiring piece of philosophical writing. It is very short, yet infinitely more substantial than many longer works.

We are in Athens, 416 B.C.E. The scene is a banquet at the house of Agathon, who had the day before celebrated the victory of his tragedy. By the end of the party, seven men - and one absent but central woman - will have presented their views on the nature and meaning of Eros, or love.

There is no difficulty in keeping the characters distinct in our minds. Plato has great fun contrasting the opinions - and verbal styles - of tragic poet, comic poet, politician, physician and the rest, allowing absurdities and profundities to mingle freely. Socrates is very appealing, saint-like, yet utterly down-to-earth, playing his usual role of a 'philosopher' - one who 'knows only that he does not know' - always in passionate search of the truth, but catching only revelatory glimpses of its perfection.

Phaedrus gives the first speech, praising lovers' (especially homosexual) passion and loyalty, which makes them perform mighty and heroic deeds. Pausanias differentiates between virtuous, or spiritual love, and common, or bodily love. Virtuous love between men should not be primarily about sex, but about improvement and education of the soul. Eryximachus, the doctor, makes a mostly irrelevant (and boring) speech, claiming nature's contrasting elements illustrate the need to balance the healthy and unhealthy aspects of love. Aristophanes then delivers a brilliantly memorable speech, hilarious and poignant by turns, telling of how humans were once two-in-one, back to back, with two heads, four arms and four legs, with three combinations of sexes, male/male, male/female, and female/female. Their strength and speed made them threaten the gods, so Zeus cut them in half, leaving them to search forever for their other halves, and through love attempt to regain their original oneness. Agathon then gives an over-the-top, ecstatic speech, praising love as the youngest, most graceful of the gods, saying he brought order to heaven itself, 'empties men of disaffection and fills them with affection', etc, climaxing with the suggestion we all follow in love's footsteps, 'sweetly singing in his honour'.

It is then Socrates' turn. He performs for all conversations that took place between himself when much younger and Diotima, a 'wise' woman from Mantineia, to whom he had gone for instruction in the highest truths of love. In sum, the lesson is that love is the desire for the everlasting possession of the good and beautiful, which brings happiness. We crave immortality, in order to be happy eternally. We love our offspring, artistic works, laws and institutions, because they are all attempts to achieve an immortal name. These, Diotima claims, are the 'lesser' mysteries of love.

The 'greater' proceed from the 'lesser' in ascending steps. From one beautiful body the lover creates 'fair notions', then he sees all bodies are similar and equally worthy of love. From bodies he proceeds to the beauty of the virtuous mind, then the beauties of institutions and laws, climbing from there to the beauty of the sciences, until, after much growth in wisdom, he reaches the vision of all creation as beautiful. The final step is to rise to the contemplation of unchanging, eternal, absolute beauty itself. To spend your life in union with perfect beauty allows you to bring forth 'real' things, not 'images' and 'be immortal, if mortal man may'.

A drunken Alcibiades bursts in at this point, and gives a rambling, often funny, speech about his love for Socrates and how he - a very beautiful man - was spurned sexually by him. He describes Socrates' near-supernatural control of himself, totally above the effects of pain and pleasure. The book ends with a description of Socrates' companions all falling asleep as dawn breaks (after all-night drinking) and his going about his usual day.

Throughout the Symposium, Plato makes it clear that sexual relations are not the best thing at all for 'lovers'; they who wish for the highest happiness must seek to grow in virtue and wisdom and become increasingly detached from earthly pleasures. This is the origin of the phrase 'Platonic love'. Women were not considered their intellectual and spiritual equals in Athens at the time, so men of sophistication had to look to each other for emotional sustenance.

What then, we may ask, can the Symposium offer human beings today who are not interested in purely mystical/intellectual living and prefer the sexual and emotional satisfactions found in personal relationships?

A great deal, I believe. In his introduction Benjamin Jowett states that Plato 'is conscious that the highest and noblest things in the world are not easily severed from the sensual desires, or may even be regarded as a spiritual form of them'. In other words, earthly pleasures and transcendent ones are inextricable. Plato used words such as 'good' and 'virtue' to describe freeing oneself from the world of the senses, by using our reason to choose correctly who - or what - to attach to as we move through life. If we choose correctly, be it friends, sexual or lifetime partners, we strengthen our sense of inner freedom, until finally we experience it at the deepest, mystical level - the profound shift in consciousness that Plato was pointing to as the highest good - which in and of itself is morally and values-neutral.

The genius of Plato is that he communicates the total commitment required to attain perfect freedom, and the moral obligation of all human beings to strive for the happiness it alone can deliver.

Plato's "Symposium" will always be read because there will always be people who question the nature of Love. Agathon's dinner party is the scene of a conversation between a small group of men, who go around the table offering their views on Love. What does Love mean to us to-day? Reading over the responses of the dinner-guests and their host, we find the same range of answers in Ancient Greece that we are likely to find now.

Phaedrus and Pausanias are utilitarians and materialists. Phaedrus looks at love between people and a proto-Burkean love for government and state. Pausanias complicates the argument, saying that there are two different kinds of love, one which is common and one which is heavenly - yet still oriented towards the real and the tangible. Eryximachus is a proto-Swedenborg, trying to reconcile or harmonize the two kinds of love.

The jewels of Plato's "Symposium" are Aristophanes and Socrates. Aristophanes gives us the profoundly moving depiction of Love as a fundamental human need, a desire for completion. For a writer of comedy, whose aim as an art form is forgiveness and acceptance, Aristophanes's explanation is no surprise, though its depth is amazing. While women are generally discounted throughout the "Symposium," not only does Socrates, as we might expect, completely astound his audience (both inside the book and out) with his progressively logical and ascendant view of Love, but he also does it through the voice of a woman, Diotima. When we realize that Socrates is a character in this fiction, and that his words originate in a woman, the egalitarianism and wisdom of Plato the author truly shines forth, like the absolute beauty he claims as the ultimate goal of Love.

Was Plato a feminist? I don't know. I do know that the "Symposium" is a tremendous book. I picked it up and did not stop reading it until I was finished. The style of the Penguin translation is smooth, with a lighthearted tone that can make you forget that you are reading philosophy. Plato's comedic masterpiece in the "Symposium" is the character of Alcibiades, who provides the work a fitting end. Get the "Symposium" and read it now. You cannot help but Love it...in a Platonic sort of way.

Perhaps the most "literary" of all Plato's works, "Symposium" is the story of a dinner party gathering of great (and a few not so great) minds, whom engage in a discussion in praise of eros, or passionate love. It is considered literary because it is highly metaphorical, it's characters are drawn well and in some cases unforgettably, and it succeeds on many levels. It is not uncommon for Socrates to elevate the subject of discussion in any given dialogue to that of our earthly existence, and how we should go about it. Perhaps shocking to readers unfamiliar with the Greeks is the prevalence of homosexual love, particularly with young boys. But, if nothing else, this is an insight into ancient culture. And the absolutely magnificent speeches given by Aristophanes and Socrates remain profound and beautiful to modern readers, regardless of whether or not the other speeches are unpalatable to some. Also, Alcibiades, drunken, hilarious rant is not to be missed. Read in a single sitting, this work is almost sublime.

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Plato's "Symposium" is the story of Agathon's dinner party where conversation takes place with a small group of men, who recline, eat and drink around a table offering their views on Love. This story is an amazing account of how intelligent and yet so different a culture the men from ancient Greece were compared to our society today. Each speaker has this most amazing ability to tell two stories at the very same time, an creative artistic movement of what love 'is' in each and every story. applying and , metaphorically. intertwining a cultural, mythological story of the gods, giving far deeper meaning. In addition to this, the love relationships and sexual nature of these men also permeate an entire cultural feel to the story, enveloping a radical differentiation from our de-mystified and de-enchanted world back into a once existing world of substantial meaning and profundity.

Phaedrus, speaks first and relates how love is the greatest good, the beautiful, is shameful of ugly things and how only lovers are willing to die for one another.

The second speaker, Pausanias, applies two types of love, one Aphrodite, a common base love working at random with men's feelings, for money, for loving physical bodies, boys, men and women. The other type of love, from a much younger goddess, being a higher type, the heavenly, who only loves other men and boy love, but this is not physical body love but from affection of the mind of virtue and wisdom..

Aristophanes has the hiccups, so it is Eryximachus, a doctor, who speaks third, applying the idea of love as a double love; "for bodily health and disease are by common consent different things and unlike, and what is unlike desires and loves things unlike." p.82 The god of art was said to implant love as a healing art, all such love guided by this god. "It is quite illogical to say that a harmony is at variance with itself or is made up of notes still at variance." "So love as a whole has great and mighty power, or in a word, omnipotence ."

Aristophanes, the comic writer, gives a moving account of Love as a absolute human need, a desire for completion to the point of each person once shaped differently being cut in half, taking our current shape, in need of the other to complete the whole of what we once were. "For first there were three sexes, not two as at present, male and female, but also a third having both together," and they were violent, strong and forceful and would even attack the gods. So Zeus and the other gods held a meeting and decided to cut them in halves and make them weaker. From then on, they were sexually drawn to one another, both heterosexual and homosexual, reasons all due to the way of the cutting of the halves.Lesbianism and boy to man love is freely spoken of and justified according to this story of the gods. His moving speech on the beauty and virtue of love however, is according to Socrates, true only in the sense of romanticism and fictional idolatrous admiration of what love should be. For Socrates found such a romantic explanation of love as untrue to what love really is and what love contains, as it does not contain all the beauty and good.

The fourth speaker, Agathon gives a moving speech on the beauty and virtue of love however, it is according to Socrates, true only in the sense of romanticism and fictional idolatrous admiration of what love should be. "For all the gods are happy . . and love is the happiest of them all being the most beautiful and best . . the youngest of gods." In his speech, love is every good, virtuosos and beautiful thing.

The last speaker, Socrates, found such a romantic explanation of love to be untrue, for what desires good, virtue and wisdom is only something that does not contain such, something lacking, and therefore lacking it desires such things. Love only desires what it lacks. Love is neither beautiful nor ugly. "To have right opinion without being able to give reason is neither to understand nor is it ignorance. Right opinion is no doubt something between knowledge and ignorance."

It is so interesting how common and free sexuality and homosexuality were, how each man present commented on the beauty of the young men in their glory of youth. Alcibiades, jealous of Agathon, also a young beautiful male, makes a moving speech how Socrates refused his love and how other like young men, also were moved with his amazing wisdom and prose.

While women are generally discounted, and the bonding of affection in male love was considered a higher love by Pausanias, Socrates explanation of love, by far the most profound, was one he received from a woman named Diotima. Here, as another reviewer has stated, shows Plato's the egalitarianism and wisdom, like that of the beauty and ultimate goal of Love.

Later a group of men crash the party and the drinking really gets started. Some leave, while Socrates stays all night, never loosing integrity from his drinking and leaves with all his integrity.

This text is essentially a concise summary of the work accomplished by Kant in his Critique of Pure Reason, in which the great thinker answers the following: 1)How is pure mathematics possible? 2) How is pure natural science possible? 3)How is metaphysics in general possible? 4) How is metaphysics as a science possible? These are of course the most crucial topics in all transcendental thought, and this volume is possibly the most successful microcosm of Kant's thought. However, for all real students of Kant, the Critique must be read in its entirety.

This book is a very good overview of Kant's Critique of Pure Reason and a very good introduction to Kant's thought.

Simply put, modern philosophy begins with Kant. If anyone wishes to understand the development of philosophy after the 18th century, you must have some grounding in Kant. That said, his works are not easy to read, nor are they well-suited to leisurely reading. While most individuals try a stab at the Critique of Pure Reason, many seem to get lost in his argument.

For all you such individuals, the Prolegomena offers a handy guide to Kant's Critique of Pure Reason. This work is relatively short and far more accessible compared to the Critique. However, for a serious understanding of Kant, you must read this alongside the Critique of Pure Reason. Whereas the Prolegomena gives us a taste of the whole picture, the Critique provides us with all the details and nuances of his argument.

Lastly, the Hackett edition of this is quite nice in that it provides, at the end, a list of major words/phrases and the corresponding German.

People always think I'm making some sort of joke or being funny when I tell 'em they should read this here book if they're having trouble sleeping. I'm not. I tell them that the key to conking out while reading this book is to not merely skim along, reading it at a surface level, but to try to understand it. Put as much energy and effort into understanding it that you can. That will knock you out for a full night's sleep. Yup. If it doesn't put you to sleep, then you will have gained a critical understanding of one of the most influential works of modern philosophy...a field so dead that something written in 1772 is considered modern.

I have never read a book by Camus I didn't like, and this series of essays on man's inclination if not inborne need to rebel is one more example how how Camus has cemented himself as one of the greatest authors of the twentieth century.
I only wish I had read this book when I was younger, I would have gained a better navigator for my own rebellious nature. Camus' research is provided in a series of essays that cover every major concept man has to rebel against. His examples are historic, unique, and facinating.

Camus' The Rebel is yet another brilliant outcry of the human conscience, the urge to revolt and man's timeless struggle against the conditions of his existence. Albert Camus is one of the most profoundly influential thinkers of this century. The Rebel is a definite must read for lovers of L'etranger and Myth of Sisyphus. Camus maintains his signature style of short, simple yet hard-hitting sentences that leave a lot to the imagination, thus giving the reader a chance to re-create their our vision. One of the best writers to come out of France, Camus' sharp eye toward the French Revolution shows how inevitably the course of revolution leads to tyranny. Much like his predecessors such as Kierkegaard and Dostoevsky, Albert Camus writes with an unshakable decency and his work is eloquent and supremely rational.

Camus' The Rebel has stood the test of time and will continue to educate, inspire and empower those who read his essay. This book influenced MLK who understood the spirit of rebellion and applied it's principles. Whether we talk Gandhi, Sade, Kerouac, Hunter S. Thompson, Dean, Brando... the list goes on. With rebellion awareness is born. Read The Rebel and change your life... quit your job. End a dead-end relationship. Move on. Fight a law. Disagree with someone. Color outside the lines. Say no. Say no instead of yes. Start a revolution and change the world. Sedition is the way to a better existence.

I first became interested in Albert Camus after reading a quote from The Rebel online. "I rebel, therefore we exist" was the quote, and I must admit that, after reading the book, there has never been anything truer written. When I was in a bookstore a few months ago I found a copy of The Rebel, which is apparently a rare sight these days, since The Rebel is often ignored. Camus is one of the most famous writers of the 20th century, so why would one of his masterpieces be ignored?

It has been ignored, from what I can gather, because it is a philosophical work in which Camus pulls no punches and examines thoroughly why the excessive crime and violence of our era exist. Camus explains how, in both philosophy and politics, the reigning attitude has been one of nihilism for the past two centuries. This nihilism, being necessarily without an aim, leads to dictatorship and gross amounts of suffering for humans, no matter what principles it claims on the surface. Camus systematically destroys those who have used the philosophies of Hegel, Nietzsche, Marx, surrealism, u.s.w., to justify their murderous plots.

Camus proposes that instead of nihilism and murder, we take to heart the ancient concepts of moderation and responsibility. Camus' destruction of modern governents and his proposals of these ancient ideas seem to have made this book unpopular. In this era of oppression, it is easy to ignore what offends us or makes us think. Camus gives the reader no choice. He must either raise a defiant fist to the giants of power, or he must give way to these minds that are utterly without scruples. I admire Camus deeply because of this--he has summed up the ideas I have been carrying around for years--but some will be deeply hurt by his comments. I leave you with a final thought: everyone is partly to blame for the state of the present and the future. You have the choice to make it either good or bad.

This book followed his 'The Myth of Sisyphus'. Camus explains in the beginning that while his previous work was about the question of suicide, this one is about the other aspect of taking human lives - other people's lives (murder). The book however is not so much about murder, as it is about the ethics of rebellion.

At a deeper ideological level, Camus was reacting to the excesses of Soviet style communism with which he disagreed. He felt that rebellion is always at the risk of falling prey to the very tyranny it revolts against and destroys.

Camus however does not believe that rebellion is therefore not desirable. His humanitarian ideals harmonize with the dream of rebellion. So he tries to answer the question of how rebellion can escape falling prey to tyranny, albiet unsuccessfully, by taking the examples of Russian nihilists who fought tyranny through murder, but nevertheless punished themsleves for that act (because the act of murder becomes tyrranny if routinized).

In all his works, Camus is generally good with analysis but poor in his conclusions. This book is brilliant for its analysis of the ethics of rebellion and the dilemmas of a rebel. It raises important questions and leaves you free to find your own answers. That also harmonizes better with the spirit of existentialism.

The review above by D'Costa is for the Cram 101 book also titled Family Business by Ernesto Poza. But this book is not authored by Ernesto Poza but rather is an outright fraudulent listing of key words. Amazon should correct this problem immediately.

Great service, quick shipping. Helped me out of a jam at school. Thanks again!

Ideal as a suplement for undergraduate economics courses, or as a principal text for a course focused on economics and politcal/ethical reasoning. Shows the flexibility of resoning with economics, which is, for better or worse, the basic "grammar" of contemporary policy debate. Also shows that the political implications of such reasoning are not always easy to predetermine on a liberal/conservative axis. The analysis of economic efficiency, for example, does not preclude one from examining distributional consequences or questions of fairness