Plato’s Allegory of the Cave: A metaphor for the ages

Plato wrote many great works, such as his records of the trial of Socrates. Specifically, his work “Apology” alone alone could earn him a place in the pantheon of Western philosophers. But his work entitled “Republic” is different. It seems to be best known today for its near-totalitarian political philosophy. Specifically, in that work, Plato advocated a philosopher-king with absolute power. I’ve never been a big fan of this particular part of the work. In fairness, Plato was writing more than 2,000 years ago, and did not have the kind of hindsight that we have today. I have more mixed feelings about Plato’s theory of forms, another doctrine detailed in the pages of “The Republic.” It’s not a very practical theory, but it may be among the first attempts in history to grapple with the problems presented by abstract concepts, and the concrete physical examples of them. Since I admittedly lack any true expertise in metaphysics, I will refrain from commenting further on Plato’s theory of forms in this particular post. And I will instead leave the discussion of Plato’s political theory to two other posts (here and here, respectively). Here, I will instead undertake to comment on a different part of “The Republic” – one of the few parts that actually meets with my approval. Specifically, I will be commenting here on Plato’s famous “Allegory of the Cave,” one of the classic allegories of Western literature and philosophy. It can be taken broadly as a metaphor for the discovery (or re-discovery) of some kind of world, which was previously unknown or forgotten. It could also be a metaphor for political or religious conversion, or the discovery of some subculture in which one finally feels at home.

Plato

A review of “Plato” (audiobook)

“The safest general characterization of the European philosophical tradition is that it consists of a series of footnotes to Plato.”

– Alfred North Whitehead, “Process and Reality” (1929)

This audiobook was my introduction to the Knowledge Products series of audiobooks. This particular audiobook is what got me hooked on the others. I love their way of introducing you to the thinkers covered. In particular, I love the way that they place these thinkers’ ideas into the context of their times, and give biographical information about the authors.

“Man is the measure of all things” … or is he?

“It is indeed the opinion of Protagoras, who has another way of expressing it. Man, he says, is the measure of all things, of the existence of things that are, and of the non-existence of things that are not.”

– Socrates, as recorded in Plato’s “Theaetetus”

Is all truth in the “eye of the beholder?” Protagoras thought so, but Socrates didn’t …

Socrates and Plato both reported some words from the Greek sophist Protagoras, in Plato’s dialogue “Theaetetus.” The dialogue features a character by the name of “Socrates,” believed here to represent the actual and historical Socrates. The character of “Socrates” thus quotes Protagoras as saying that “Man is the measure of all things.” Thus, we seem to have the word of both Plato and Socrates that Protagoras really said this. But what does it mean that “Man is the measure of all things”? As Socrates correctly argues, it seems to mean that all truth is in the “eye of the beholder” – or, at least, that Protagoras believed this to be the case. “If I believe that something is true,” say some today, “then it must be true.” But this belief leads to a number of problematic conclusions, as Socrates proceeds to point out in this same dialogue, the “Theaetetus” – named after one of the other characters in the dialogue. Nonetheless, some today (notably certain postmodernists) still proclaim that all truth is in the “eye of the beholder.” It is acknowledged that some things really do work this way, but it would seem that other things do not. Thus, this dialogue is a timeless meditation on objective truth whose arguments need to be heard today. Thus, it may be worth examining here in this post.

Socrates

A few problems with Plato’s “Republic” (and his ideal state)

“You know also that the beginning is the most important part of any work, especially in the case of a young and tender thing; for that is the time at which the character is being formed and the desired impression is more readily taken.”

– Plato’s “Republic” (written around 375 BC), Book II – spoken through the character of “Socrates,” whose depiction in “The Republic” probably does not represent the actual views of the historical Socrates (although his depiction in some other Plato dialogues may really do so)

I recently finished reading Plato’s “Republic” in the original Greek …

My first encounter with the ideas of Plato was in an intro to philosophy class in 2005. I became particularly interested in his work “The Republic,” and later read the work in English translation during the winter of 2006-2007. At that time, it was for my own amusement, and I read it all the way through in English. Later, the book was assigned for an intro to ethics class in 2009 (which was also a philosophy class). But this time, it was for an accelerated summer class, so I was forced to limit myself to just the assigned parts of it. I figured that if I had read the work all the way through long before this, then I didn’t need to read the entire work this time around. Later on, I learned the Ancient Greek language. Thus, I was brave enough to want to tackle the entirety of “The Republic” in the original. Now, I have finally finished doing so – a task that took me roughly four years. (Specifically, I read it from February 2019 through February 2023.)

Plato

The Founding Fathers strongly criticized Plato’s “Republic” (and for good reason)

“Socrates had reason indeed to complain of the misrepresentations of Plato; for in truth his dialogues are libels on Socrates.”

– Thomas Jefferson, in a letter to John Adams (5 July 1814)

I recently finished reading Plato’s “Republic” in the original Greek …

I recently finished reading Plato’s “Republic” in the original Greek. But I’m still not convinced by its arguments. Why? Among other things, because Plato advocated having a philosopher-king with absolute power. (But I’m getting ahead of myself here.) I have given my own response to these ideas in another post, so I will not spend much time giving my ideas here. Rather, I will here focus on some of the responses from our Founding Fathers. Specifically, John Adams and Thomas Jefferson both criticized Plato’s “Republic,” and so did one of the authors of the Federalist Papers. But in order to understand why they did so, I must first examine some of the arguments from “The Republic” itself – namely, the parts that the Founding Fathers most objected to. If you’ve already read my main post about Plato’s arguments, please feel free to skip this next paragraph.

Plato

… but I’m still not convinced by its arguments (which I briefly summarize here)

The Greek title of Plato’s “Republic” is ΠΟΛΙΤΕΙΑ (“Politeia”). It has many translations, including “constitution.” Nonetheless, it might be best translated as “political entity.” In English, the work is ironically known as “The Republic” – but by modern standards, this is something of a misnomer. His “political entity” is far different from what we would today consider a “republic.” James Madison defined a “republic” as “a government in which the scheme of representation takes place” (Source: Federalist No. 10). But this does not describe the “ideal” state of Plato. Rather (as mentioned earlier), Plato’s “ideal state” is led by a philosopher-king with absolute power. The philosopher-king is to rule for life. Plato reassures his readers that the philosopher-king will refrain from “abusing” his power, but does not provide any convincing reasons that his scheme will indeed prevent this from happening (something that a good system should be expected to do, in my opinion). The philosopher-king has power to determine the occupations that his individual subjects enter into, and also has power to censor any idea (political or otherwise) that he deems to be “dangerous” or “undesirable.” He also has absolute control over education for both the young and the old, and has power to arrange marriages between his subjects to promote “good breeding” – an idea now known as “eugenics.” These things have a tendency to make “The Republic” into something far less than an ideal state.

Plato

Reading about the trial of Socrates in the original Greek

“The unexamined life is not worth living.”

– Socrates at his trial, as recorded by Plato's “Apology”

Before beginning this project, I had just finished reading C. A. E. Luschnig's “An Introduction to Ancient Greek: A Literary Approach.” (More about that here.) I had earlier determined that after getting through this book, my first use of this (admittedly limited) proficiency would be to read all of the primary sources about the trial of Socrates in the original Greek. There aren't very many of them, I should add here, so I knew that this was a manageable task. Thus, I started doing so immediately after reading the introductory textbook about Greek.

Socrates

Plato and The Church of Jesus Christ of Latter-Day Saints

Aristotle

"Have you ever heard of Plato? Aristotle? Socrates?" "Yes." "Morons." (Or were they?)

Plato

I felt inspired to write this piece about Plato and The Church of Jesus Christ of Latter-Day Saints. These subjects might seem to be unconnected, but there are a few quotes from Latter-Day Saints' General Conferences about the Ancient Greek philosopher Plato. Most of them are favorable, while one of them is critical of his philosopher-king idea. Mostly they're favorable, though, and I will discuss these General Conference quotes in detail now.