 The early ‘Socratic’ dialogues are not concerned with the question of the good life and its conditions in general, but rather with particular virtues. Socrates explores the individual virtues through a discussion with persons who are either representatives of, or claim to be experts on, that virtue. Socrates’ justification for this procedure is that a paragon or expert must know the characteristic property of a particular virtues, and therefore be able to give an account or definition of it (cf. Xenophon Memorabilia I, 10; 16). Thus, in the Euthyphro, Socrates discusses piety with an ‘expert’ on religious affairs. In the Laches, he discusses courage with two renowned generals of the Peloponnesian war, Laches and Nicias. Similarly, in the Charmides Socrates addresses—somewhat ironically—the nature of moderation with the two of the Thirty Tyrants, namely the then very young Charmides, an alleged model of modesty, and his guardian and intellectual mentor, Critias. In the Greater Hippias Socrates raises the question of the nature of the beautiful with a producer of ‘beautiful things’, the sophist and polymath Hippias. In the Protagoras Socrates focuses on the question of the unity of virtue in a discussion with Protagoras, the most famous teacher of ‘civic virtues’ among the sophists. And in the Gorgias Socrates discusses the nature of rhetoric and its relation to virtue with the most prominent teacher of rhetoric among the sophists. Finally, in the Meno the question how virtue is acquired is raised by Meno, a disciple of Gorgias, and an ambitious seeker of power, wealth, and fame. Socrates’ interlocutors are usually at first quite confident about their own competence in the discussion. Nor is such confidence unreasonable. If virtue is a kind of ‘skill’ or special property that enjoys general recognition, its possessor should know and be able to give an account of his skill. As the Socrates’ examinations demonstrate, however, such self-confidence is usually misplaced and the ‘knowledge’ professed by Socrates’ conversation partners is frequently revealed to be at best an implicit familiarity, When they are confronted with their inability to explain the nature of their cherished virtue or expertise, they end up admitting their ignorance, often with considerable chagrin and anger. 