Plato’s Philosophy: Epistemology, Ethics, and Politics
Epistemology
Epistemology: There are two levels of knowledge, called epistemological dualism. The first is scientific knowledge or episteme, in which the objective of knowledge has to be to give a clear, objective, and true reality. For Plato, the real is the world of ideas. To knowledge, we guide our soul to the contemplation of the world of ideas, leaving aside the misleading sense of the material world. Achieving this understanding is the goal of philosophy. Once it gets to this point, you can observe the sensible world intelligibly to copy their cases. If after studying and reflecting philosophically, my mind comes to understand the eternal and immutable essence of right and realize that in fact all the things we call fair are but a reflection or a copy of that idea, then I have knowledge and not a simple opinion. And second, the opinion or doxa, obtained from the sensible world, since no knowledge can be extracted from here, only an opinion. Plato agrees with the Sophists in that opinion is relative, but he does not say that everything is an opinion, but if there is knowledge. Although a lower level, for Plato’s opinion is knowledge, and copying the sensitive world intelligibly.
Plato’s epistemology (philosophy) knowledge or theory is well represented in the myth of the line or the cavern, which distinguishes four levels of knowledge: eikasia (imagination) or is the knowledge of the sensible world images (shadows in the cave). Pistis (belief) or knowledge is the sensible world objects. These kinds of knowledge are sensitive and provide an opinion or doxa (knowledge of things visible world is changing). And discursive thought or dianoia which is the knowledge of mathematical entities. And dianosis (science) or knowledge is of ideas, dialectic. These two provide intellectual knowledge and knowing or episteme.
Reminiscence, Dialectics, and Love
Reminiscence is the Platonic conception according to which knowing is remembering. When we know the truth of this kind, we are not learning something new but our soul remembers a truth that had access before the flesh and live in this material world, our soul remembers something he knew in the world of ideas. The theory of reminiscence argues that the soul lives without the body in the world of ideas, collecting the different ideas and their relationships is embodied, forget that knowledge and through the intervention of a teacher to remember that knowledge gets forgotten.
The Dialectics is the highest knowledge, knowledge of the philosopher, is the effort to get rid of the sensible and reach the intelligible, the Ideas. The Dialectic allows access to the world of ideas. In principle, it is a bottom-up to the Idea and Idea after Idea ideas to the supreme good (The Republic). Process from the many (things) to the One (Good). There is a dialectic downward reconstructs the series of ideas without resources to experience. This allows for communication and the relationship between ideas.
But the dialectic has significant support: Love (Eros). Love is an ascending process, a kind of emotional dialectic. Dialectic conclusion and love are the means to ascend to the world of Ideas. If you need to prepare for this climb, mathematics propaedeutic serve, as they are “a prelude to the air to be apprehending.” Mathematics give a strong push towards the upper region, and which start from the world of becoming and introduced into the contemplation of intelligible objects.
Anthropological Dualism
Anthropological dualism, influenced by the philosophy of mind and body pitagórica. Union accidental.
- The Soul is immortal and heritage, its function is rationality. The reality of knowledge and intermediate between the two worlds, but tends to the Intelligible World in which has already pre-existed.
- The Body is material, the prison of the soul which inclines the soul to the Sensible World where they find neither virtue nor knowledge.
Three parts of the soul:
- Rational: intelligence, will be the philosophers to govern, wise.
- Irascible: human passions and emotions will be brave soldiers.
- The Appetite: material desires will be producers.
Ethics and Politics
Plato had the intention to engage in political life in his youth, but his vocation was truncated by the frustration he felt at some experience, especially for the wrongful conviction and execution of his teacher Socrates. So this affected the lives of Plato which guided him towards the development of ethical and political doctrine. For Plato can only practice a fair policy if improvements ethical habits, called virtues.
Meanings and Forms of Virtue in Plato
Plato’s thought is focused on justice, which he called the principal political virtue. To him, it was necessary to find a precise definition of virtue, giving two meanings:
- Virtue and wisdom. Wisdom is the principal virtue and virtue itself can be described as virtue and wisdom.
- The harmony between the parts of the soul.
The four principal moral virtues, calls are also cardinal virtues: prudence, a virtue that enables one to choose in each case the most appropriate action, fortitude, which enables it to undertake action under difficult, temperance, regulates the trend toward sensuous pleasure, and justice, is the harmony of the parts of the soul.
Policy Statement of the Theory of Plato
The broadest and most complete exposition of the political theory of Plato in the Republic. The central theme is justice, with led as a virtue that can be attributed to both individuals and states. In a state meet three needs: economic, defense, and government and each of these needs must be addressed by a different kind of people: producers (cover immediate needs), guards (defend the state), and rulers (chosen from among the best military).
Plato’s political theory revolves around two main pillars: the principle of correspondence between the structure of the soul and the state, and the principle of functional specialization, in which every individual and every social group performs that function for which is better prepared.
Plato applies the four principal moral virtues to the State. For the State is truly fair it must be prudence, fortitude, and temperance. As for justice, would be that the rulers are wise, brave soldiers, and all moderate.