Plato’s Theory of Forms and Dualistic Reality
Plato’s Concept of Ideas
Plato’s Ideas are characterized as follows:
- They exist in themselves, independently.
- They are the essences of things, which can only be captured by thought.
- They serve as causes or models for things in the sensible world.
- They are entities that truly exist in another dimension of reality (the World of Ideas).
- They are metaphysical entities that hold the real value of things, representing reality itself.
Characteristics of Ideas
Ideas are the causes of things; they relate to things as causes relate to copies or models. The Forms or Ideas are:
- Unique
- Unchangeable and immutable
- Eternal
- Intelligible only through reason
- Not subject to movement or corruption
- Unconditional and absolute
The World of Ideas is hierarchically organized. The Idea of the Good is identified with Truth and Beauty, as it is the ultimate reality and the criterion for what is true and beautiful. Ideas are values in themselves. They constitute the basis for valuation and the criteria for judging sensible things.
The Idea of the Good
The Idea of the Good presides over the World of Ideas. It is the ultimate source of knowledge and the reference for all forms of good that can be distinguished in reality. It is also the reference for all ethical and political behavior; both individuals and society should strive towards it to act in harmony and order. This requires turning away from sensible appearances and understanding that this world is merely an imitation and participation in the World of Ideas.
Plato’s Conception of Reality
Plato maintains a dualistic conception of the world. Reality is structured in two parts: the real world, full of Ideas (the Intelligible World), and the Sensible World of things. The relationship between these two worlds is described by Plato using the terms participation or imitation.
The Intelligible World (World of Ideas)
This world is invisible, not perceptible by the senses, eternal, immutable, and universal. In contrast, the Sensible World is perceived by the senses and is in continuous becoming (devenir). Things in the Sensible World are mortal, limited, and changing. They correspond to the Forms or Ideas in the Intelligible World, which they mimic and participate in.
Allegory of the Cave
The Allegory of the Cave represents Plato’s structure of reality. In this allegory, humans live like prisoners who have never seen sunlight, chained hand and foot deep inside a large cavern, facing away from the only opening to the outside.
- The cave represents the Sensible World.
- The shadows represent the things that populate it.
- The chained prisoners represent humanity bound by the senses and bodily appetites.
- The outside world represents the World of Ideas (Intelligible World).
- The sun represents the Idea of the Good.
- The person who escapes the cave represents the philosopher, who has managed to free their soul from the chains of the body.
The Sensible World
Matter exists as a moving and chaotic mass. The World of Ideas serves as the eternal model according to which this chaotic matter is shaped. Space is the receptacle or stage where the ordering and structuring of the Sensible World takes place. This ordering of matter, following the model of the Ideas, is performed by a divine architect, the Demiurge. The Demiurge is not as perfect as the Ideas but is eternal, immutable, intelligible, and good. It sorts the chaotic matter, looking towards the Intelligible World of Ideas. The task of the Demiurge was to order the primordial and amorphous material existing in pre-existent space according to the exemplary, immutable, and eternal models (the Ideas), following a teleological principle (purpose-driven). This gave rise to the different realities within Platonic cosmology. Plato’s cosmology is based on a teleological conception of the cosmos.