Comparing The Cave And The Allegory Of The Cave

further explains the condition of the philosopher/educator, who not only would face the backlash of the community by coming back, but also would prefer to concern herself with the actual reality, rather than shadows. However, the educator is capable, even in face of obstacles, to enlighten fellow prisoners, and bring them to the truth. The relationship of these three images is quite linear, not only because they follow each other within the text, but also because they are complementary. The strongest relationship is that between the Sun and the Line analogy. While the Line analogy presents the various categories of knowledge, the distinction between the intelligible and the visible realm is made already in the Sun analogy. Additionally, the
That is, how the form of the good enables the perception of the intelligible objects, and how the sun enables the perception of the visible. The allegory of the Cave can be seen as a representation of the ascension from lowest form of truth to highest within the analogy of the Line and Sun. It starts in the cave, where people only see shadows. This is similar to the objects and images of the Line analogy, specially since they are perceived through a separate fire (akin to the actual sun in reality). Leaving the cave is akin to reaching the intelligible realm, where objects of thought, then knowledge, and finally the Good are perceived. One may note how the actual sun in the Cave allegory is the form of the Good in the Sun analogy. Moreover, the allegory of the Cave, as including the Sun and the Line analogies, plays a significant role in the political constitution for which Plato advocates. It establishes not only that the philosopher holds the highest degree of truth possible, but also that her “whole soul” is virtuous. (518c9) For such, they
Within the text, specifically in his discussion on the education of the Guardians, where he states that it is permissible to lie to one’s citizens for their own good. (389b7-8) Since he views education to be integral to the formation of one’s constitution, Plato seeks to restrict that which the guardians are taught so that they develop into proper guardians. This includes a restriction on the content of the stories they are taught, such as the faculties of the gods, as well as the form in which they are taught such things, e.g. the modes used in lyrical poems (See 399a5-c2). However, to manipulate people through poetry and images seems to be antithetical with his own usage of analogies and allegories. A possible solution can be seen in his discussion of poetry in Bk 10, where he presents art as inferior due to its subject matter, as painters have as their subject matter material objects, just particular instances of the forms, and do not even need to understand their forms to produce art. (598b6-d5) Similarly, he argues that poetry also rely on false aspects of human relations, since Homer did not need to know how a state is governed to describe the Lacedaemonians, and imitators in general have “neither knowledge nor correct belief about whether the things [they make] are good or bad.” (599b9-e3, 602a8-9) This is also seen in that the subject of imitative poetry is a form of