Plato’s Allegory of the Sun & Theory of Ideas
Allegory of the Sun (Plato’s Republic)
Theme
This text, from Plato’s Republic (along with Phaedo and Symposium), exemplifies his mature dialogues. It presents the Allegory of the Sun, explaining his epistemological and ontological views.
Justification
Plato’s Theory of Ideas governs these dialogues. First, he posits Ideas as the true forms of things, of which physical objects are mere copies. Second, influenced by Parmenides, Plato describes Ideas as immutable and eternal. Third, these Ideas are the cause of things, existing in a separate intelligible world.
Plato uses the concept of “participation” to explain the connection between the sensible world and the world of Ideas. Righteous acts, for example, are just because they participate in the Idea of Justice, not because they fully embody it. This participation allows for the immutability of Ideas.
For Plato, the Good is the highest Idea, the source of truth and science. It is the cause of both knowledge and the existence of other Ideas. In the allegory, the Good is compared to the Sun, which illuminates the sensible world just as the Good illuminates the intelligible world.
The Sensible and Intelligible Worlds
Plato establishes an ontological dualism:
- The Sensible World: A world of appearances, modeled after the world of Ideas. Objects in this world exist only insofar as they participate in the essence of their corresponding Ideas. Plato introduces the Demiurge, a craftsman who uses Ideas as blueprints to shape the formless matter of the sensible world.
- The Intelligible World: A world of eternal and unchanging Ideas, where true knowledge (episteme) resides. Ideas are arranged hierarchically, with the Good at the apex.
Plato also distinguishes two levels of knowledge:
- Doxa (Opinion): Associated with the sensible world, it is divided into:
- Imagination (perception of images)
- Belief (acceptance of sensible objects)
- Episteme (Science): Associated with the intelligible world, it is divided into:
- Thinking (mathematical reasoning)
- Intelligence (dialectical understanding of Ideas)
Ethics and Politics
For Plato, happiness is achieved by attaining the Good through the pursuit of truth. The highest good requires a life of both pleasure and wisdom. Virtue arises from the harmony of the three parts of the soul: reason (wisdom), spirit (courage), and appetite (temperance).
Plato believed that a perfect individual can only exist in a perfect state, and a perfect state requires perfect citizens. Justice in the state is achieved when each class fulfills its function: philosophers (wisdom) govern, warriors (courage) defend, and artisans (temperance) provide for the community. Platonic communism dictates that the common good should supersede individual desires, especially for the ruling and warrior classes.
Contrast with the Sophists
Plato’s philosophy contrasts sharply with the Sophists:
- Reality: Sophists believed reality is subjective and constantly changing, while Plato believed in an objective and unchanging reality of Ideas.
- Knowledge: Sophists embraced subjectivism, denying the possibility of objective truth. Plato believed in universal and necessary truths.
- Humans: Sophists saw humans as products of their society, while Plato emphasized the soul as the true identity of a person.
- Ethics: Sophists advocated moral relativism, while Plato believed in an objective Good.
- Politics: Sophists believed laws are based on agreements between rulers, while Plato envisioned a state governed by philosopher-kings.
Relevance to Modern Society
Plato’s emphasis on education as a means of self-improvement resonates with modern views. The idea that education should cultivate values aligns with current debates on the role of education in shaping individuals and society. The concept of rehabilitation through education in the prison system also reflects Plato’s belief in the transformative power of knowledge.