Imagine prisoners chained since childhood deep inside a cave. Not only are their limbs immobilized by the chains, their heads are as well so that their eyes are fixed on a wall. Behind the prisoners is an enormous fire, and between the fire and the prisoners there is a raised way, along which men carry shapes of various animals, plants, and other things. The shapes cast shadows on the wall, which occupy the prisoners' attention. Also, when one of the shape-carriers speaks, an echo against the wall causes the prisoners to believe that the words come from the shadows. The prisoners engage in what appears to us to be a game--naming the shapes as they come by. This, however, is the only reality that they know, even though they are seeing merely shadows of images.
Suppose a prisoner is released and compelled to stand up and turn around. His eyes will be blinded by the firelight, and the shapes passing will appear less real than their shadows. Similarly, if he is dragged up out of the cave into the sunlight, his eyes will be so blinded that he will not be able to see anything. At first, he will be able to see darker shapes such as shadows, and only later brighter and brighter objects. The last object he would be able to see is the sun, which, in time, he would learn to see as that
Once thus enlightened, so to speak, the freed prisoner would no doubt want to return to the cave to free "his fellow bondsmen." The problem however is that they would not want to be freed: descending back into the cave would require that the freed prisoner's eyes adjust again, and for a time, he would be inferior at the ludicrous process of identifying shapes on the wall. This would make his fellow prisoners murderous toward anyone who attempted to free them.
Not content with mere suggestion, Plato interprets the allegory (beginning at 517b): "This image then [the allegory of the cave] we must apply as a whole to all that has been said"--i.e., it can be used to interpret the preceding several pages, which concern the metaphor of the sun and the divided line. In particular, Plato likens "the region revealed through sight," i.e., the ordinary objects we see around us
Moreover, after "returning from divine contemplations to the petty miseries of men," one is apt to cut "a sorry figure" if,
It might appear strange that, while acknowledging the political ineptness of one "returning from divine contemplations," Plato has all the while been describing the ideal state, ruled by philosopher-kings, a qualification of which is that they are in regular intercourse with the Form of the Good.
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