Plato's allegory of "The Cave"

Greek philosopher Plato presented the allegory of “The Cave” in his work Republic (Book VII) by comparing "the effect of education (παιδε?α) and the lack of it on our nature", according to which he highlighted the importance of education as a means of achieving knowledge. Even though, not a common, partial, limiting knowledge, but a broader, more rational, logical philosophical knowledge, founded on explanations supported by premises of causality and not just on mere chance, that free him from the shackles of ignorance by allowing him to a broader worldview.

Thus, according to the allegory, some men find themselves trapped inside a cave from a young age, chained by their feet and necks so that they can only see a white wall in front of them. Behind them there is a low wall, in front of which there is a fire. Between the wall and the bonfire, people circulate carrying various beings and objects, as if they were puppets.

However, these men, who are chained and facing away, cannot see these people, only the shadow of these beings and objects moving on the white wall in front, caused by the light of the fire. In the same way, they also cannot imagine what could exist outside that cavernous and limited environment uphill. For them, therefore, all existing reality is limited to what is found inside this cave.

Furthermore, imagine that one of these men manages to free himself from these shackles, leave the cave and see the grandeur and variety of the external reality, full of richness of beings and objects. And more: that he decides to return to the interior of the cave, in order to free the imprisoned men by telling them all the rich experience lived outside, as a way of persuading them to leave.

Nevertheless, this same man wonders whether it would be worth taking this attitude, since they could consider that, according to their perception, the person who left, upon returning, could have his mind or vision impaired, thus not wanting to leave the place, that they consider the only existing reality. What's more, they could even mock him if he didn't kill.

In any case, one thing is certain: for the man who left the cave and knew the broad external reality of the cave, the internal reality is very limited, since it is gauged by mere appearance, that is, images caused by the shadow of the sunlight. an external fire, a fire that they can't even visualize.

On the contrary, upon leaving the cave he sees a much broader and richer reality, made possible by the incandescent luminosity of the sun that shines on the horizon, which translates into new, enriching and seductive knowledge.

Given this, this man, having experienced the impactful light of knowledge, would certainly not want to return to the limited environment of the cave, since it was illuminated by a weaker light, which allows the visualization of a partial reality. After all, light is light, it's a question of intensity. A stronger light overshadows a weaker one....

Thus, through that metaphor the philosopher compares the acquisition of philosophical knowledge as the release, by man, from the shackles of ignorance, achievement that depends on education, as can be inferred from the allegory. So, human beings can free themselves from the condition of darkness, which imprisons them, through the light of truth, through education, which allows them the assistance of the theory of knowledge.

In this way, according to him, man will gradually leave the primitive stage - whose limitation only allows him the superficial perception of images and appearances of the reality of the world- to a higher evolutionary stage that will provide him with a broader and deeper perception and understanding of things and phenomena in the world. This can be achieved once he is imbued with a rational, systematic and organized reasoning, which is possible by philosophical knowledge, not limited to explanations merely based on chance, but on causality, as a rational method.

Actually, humanity's ignorance arises from its limited worldview, since it is based on the appearances of sensible things through images - which are changeable and imperfect, unlike the universe of ideas - in which these things can be better understood in the light of logical and rational reasoning, which provides more perfect knowledge.

Indeed, obviously the human being, once freed from the imprisionig darkness of ignorance in the face of the prevalence of the liberating light of knowledge, will certainly not wish to return to its previous primitive condition. Light of the sun dispels the darkness of ignorance. Light is light, a matter of intensity: a stronger light obviously overshadows a weaker one...

Below is an excerpt of the metaphorical dialogue between Plato’s brother Glaucon and his mentor Socrates, narrated by the latter whereby the author exposed such creative and insightful parable:

“And now, I said, let me show in a figure how far our nature is enlightened or unenlightened:–Behold! human beings living in a underground den, which has a mouth open towards the light and reaching all along the den; here they have been from their childhood, and have their legs and necks chained so that they cannot move, and can only see before them, being prevented by the chains from turning round their heads. Above and behind them a fire is blazing at a distance, and between the fire and the prisoners there is a raised way; and you will see, if you look, a low wall built along the way, like the screen which marionette players have in front of them, over which they show the puppets.

I see.

And do you see, I said, men passing along the wall carrying all sorts of ves- sels, and statues and figures of animals made of wood and stone and various materials, which appear over the wall? Some of them are talking, others silent.

You have shown me a strange image, and they are strange prisoners.

Like ourselves, I replied; and they see only their own shadows, or the shadows of one another, which the fire throws on the opposite wall of the cave?

True, he said; how could they see anything but the shadows if they were never allowed to move their heads?

And of the objects which are being carried in like manner they would only see the shadows?

Yes, he said.

And if they were able to converse with one another, would they not suppose that they were naming what was actually before them?

Very true.

And suppose further that the prison had an echo which came from the other side, would they not be sure to fancy when one of the passers-by spoke that the voice which they heard came from the passing shadow? No question, he replied.

To them, I said, the truth would be literally nothing but the shadows of the images.

That is certain.

And now look again, and see what will naturally follow if the prisoners are released and disabused of their error. At first, when any of them is liberated and compelled suddenly to stand up and turn his neck round and walk and look towards the light, he will suffer sharp pains; the glare will distress him, and he will be unable to see the realities of which in his former state he had seen the shadows; and then conceive some one saying to him, that what he saw before was an illusion, but that now, when he is approaching nearer to being and his eye is turned towards more real existence, he has a clearer vision,–what will be his reply? And you may further imagine that his instructor is pointing to the objects as they pass and requiring him to name them,–will he not be perplexed? Will he not fancy that the shadows which he formerly saw are truer than the objects which are now shown to him?

Far truer.

And if he is compelled to look straight at the light, will he not have a pain in his eyes which will make him turn away to take refuge in the objects of vision which he can see, and which he will conceive to be in reality clearer than the things which are now being shown to him?

True, he said.

And suppose once more, that he is reluctantly dragged up a steep and rugged ascent, and held fast until he is forced into the presence of the sun himself, is he not likely to be pained and irritated? When he approaches the light his eyes will be dazzled, and he will not be able to see anything at all of what are now called realities.

Not all in a moment, he said.

He will require to grow accustomed to the sight of the upper world. And first he will see the shadows best, next the reflections of men and other objects in the water, and then the objects themselves; then he will gaze upon the light of the moon and the stars and the spangled heaven; and he will see the sky and the stars by night better than the sun or the light of the sun by day?

Certainly.

Last of all he will be able to see the sun, and not mere reflections of him in the water, but he will see him in his own proper place, and not in another; and he will contemplate him as he is.

Certainly.

He will then proceed to argue that this is he who gives the season and the years, and is the guardian of all that is in the visible world, and in a certain way the cause of all things which he and his fellows have been accustomed to behold?

Clearly, he said, he would first see the sun and then reason about him.

And when he remembered his old habitation, and the wisdom of the den and his fellow-prisoners, do you not suppose that he would felicitate himself on the change, and pity them?

Certainly, he would.

And if they were in the habit of conferring honours among themselves on those who were quickest to observe the passing shadows and to remark which of them went before, and which followed after, and which were together; and who were therefore best able to draw conclusions as to the future, do you think that he would care for such honours and glories, or envy the possessors of them? Would he not say with Homer,

’Better to be the poor servant of a poor master,’

and to endure anything, rather than think as they do and live after their man- ner?

Yes, he said, I think that he would rather suffer anything than entertain these false notions and live in this miserable manner.

Imagine once more, I said, such an one coming suddenly out of the sun to be replaced in his old situation; would he not be certain to have his eyes full of darkness?

To be sure, he said.

And if there were a contest, and he had to compete in measuring the shadows with the prisoners who had never moved out of the den, while his sight was still weak, and before his eyes had become steady (and the time which would be needed to acquire this new habit of sight might be very considerable), would he not be ridiculous? Men would say of him that up he went and down he came without his eyes; and that it was better not even to think of ascending; and if any one tried to loose another and lead him up to the light, let them only catch the offender, and they would put him to death.

No question, he said.

This entire allegory, I said, you may now append, dear Glaucon, to the previous argument; the prison-house is the world of sight, the light of the fire is the sun, and you will not misapprehend me if you interpret the journey upwards to be the ascent of the soul into the intellectual world according to my poor belief, which, at your desire, I have expressed– whether rightly or wrongly God knows. But, whether true or false, my opinion is that in the world of knowledge the idea of good appears last of all, and is seen only with an effort; and, when seen, is also inferred to be the universal author of all things beautiful and right, parent of light and of the lord of light in this visible world, and the immediate source of reason and truth in the intellectual; and that this is the power upon which he who would act rationally either in public or private life must have his eye fixed.

I agree, he said, as far as I am able to understand you.”