Butler agrees that a person has to find his or her own state of goodness (32). To go along with what society agrees with or counts as good doesn't mean anything to Plato; majority has opinion but not knowledge. To begin, Goodness itself is related to the Form of the Good. The Form, in a Socratic sense, is what we rely on to categorize the variety of examples of Goodness. This can be understood in terms of judging a recipe contest. If someone were to win a prize for a green bean casserole, another wins a prize for a chocolate cake, and another wins a prize for their barbecue chicken, what do these things have in common? They all won prizes at the same recipe contest, and they were all categorized as good. but, what is good? How do we judge good? The fact that they are all categorized as good is really their only connection. Plato would argue that since there isn't anything in the visual appearance of all these items that connect each other, it is the mind that recognizes these things as all Good. Plato argues that is it impossible to see Goodness. We cannot see it at all. We may see things that are Good, but we cannot see Goodness.
Although Plato's concept is hard to grasp, what he is really saying is that, in fact, the way we see things is more real than the actual objects. This means that, considering the recipe contest again, the green bean casserole, cake, and chicken are less real than the way in which we categorize them (Forms). Plato claims that the forms are actual things -- objects; the form of Goodness (or "cakeness" or "green bean casseroleness") is more real than the actual object.
When thinking about the Republic, Plato definitely gives the real objects in our lives less importance or value in relation to the Forms. Forms exist but they cannot be seen or smelled or touched. Plato argues that Forms are perfect, unchanging models; while actual objects that we can see have many different characteristics to them, Forms are simple: they cannot be misunderstood by the people who grasp them. A Form can never change. A person can change; they can grow old and lose their youth and beauty, but the Form will never change. In this sense, Form is the real object.
If we are to think about Form in our society today, we could think about desires. Many individuals have the desire to be wealthy. What makes a person wealthy...
For one person, a Porsche and a mansion would make them wealthy; for another, it would be a boat and a swimming pool. These are just objects, but what is real is the Form -- wealth. Eyres (2009) claims that democracy has evolved from oligarchy and the oligarchs at the top that already have wealth keep desiring more wealth. Eyres purports that people can become addicted to these Forms -- the desires and the appetite for more wealth. This desire isn't usually specific to the object, it is about the idea of more of the Form and whatever that Form means to that person.
Plato said, "the likely outcome of excessive freedom is only slavery in the individual and in the society" (Eyres 22). Plato was a critic of democracy as a system of the majority rule because, again, he believed that the majority rule was about opinions and not knowledge and that it excluded the opinion of the people who were not in the majority. Therefore, someone's life can be completely altered because of a majority opinion. Plato adamantly believed that people have to find their own self-knowledge or the majority will make decisions for you. Plato argued that an individual has to own his or her own life or everyone else will own a piece of everyone else.
Plato's theories of democracies challenge our contemporary culture (Williamson 39) especially in regards to the long-standing tradition of rhetoric and how politicians use rhetoric to persuade the majority during elections. The key characteristic of Attic oratory is the appeal to the historical example as a way of winning over an audience. The chief purpose for Attic oratory, therefore, was to persuade people.
Allegory of the Cave: Plato: Truth and Art Allegory of the cave is one of the most interesting, enlightening and insightful example given by Plato in his book The Republic to explain such vague concepts as knowledge and truth. It appears in form of dialogues between Socrates and Glaucon and they touch upon various important concepts in connection with learning and discovery. Two very vital subjects discussed are art and truth.
Allegory of the Cave The beginning of Plato's book VII of the "The Republic" (514a -- 520a) is a written dialogue between Glaucon, Plato's brother, and his mentor, Socrates - The Allegory of the Cave. Plato's 'Allegory of the Cave' presents a world whereby prisoners lived chained to the wall of the cave. The people carrying puppets or objects, the puppeteers, create shadows of the objects on the wall, and for
Allegory of the cave can be summed up in one single sentence. It symbolizes the place of perceptions in the pursuit of knowledge. Indeed, in a preamble to the actual relating of the allegory, Plato is involved in a discussion as to who can be considered a true philosophy. The discussion meanders around attempting to answer the following enigmas: Just because someone subscribes to a specific philosophy, does that make
The discrepancy between the ideal and the real and the difficulty of arriving at the truth through deduction and induction is something that everyone must grapple with who deals with the ethics of a profession, like accounting. "Prisoners may learn what a book is by their experience with shadows of books. But they would be mistaken if they thought that the word 'book' refers to something that any of them
However, once the enchained individual is set free, we could assume that realizing his own potential could make him wiser than the person who originally helped him. Another interesting idea that Plato introduces through the allegory of the cave states that all of us can become "superior" through a process of training which evolves a lot of effort and dedication. I agree to the fact that all people can overcome
Moreover, Bacon suggests that such false foundations, if passed in time, can only ruin the world. "The Four Idols" of Francis Bacon summarizes an observation of how humans form information in their minds; same subject discussed by Plato in his "The Allegory of the Cave." According to Bacon, there are things in wherein the truth is hard to bare, thus the human mind resorts to information that are available to