Plato’s Theory: Sensible vs. Intelligible Worlds
Sensible World: Understanding Plato’s Philosophy
The Sensible World, in Plato’s philosophy, refers to the realm of things perceived by the senses, primarily the physical world. This world is characterized by its temporality, spatiality, constant change, and corruptibility. Our physical bodies are part of the Sensible World.
While the Sensible World is the subject of scientific inquiry, it is not mere opinion. In the allegory of the Myth of the Cave, the Sensible World is represented by the interior of the cave. Objects within this world participate in, or imitate, the eternal World of Ideas. The Demiurge “fashioned” (not created) this world, modeling it after the Intelligible World, from pre-existing change and transformation.
Knowledge of the Sensible World is limited to opinion (doxa), which is uncertain. Plato categorized this world into two levels:
- Pictures and Objects: Representing the physical things we perceive.
- Space: The medium in which these objects exist.
Opinion (Doxa): Plato used “doxa” to describe the type of knowledge derived from perception, relating to the spatio-temporal, physical entities of the Sensible World. It represents the lowest form of knowledge. Opinion is further divided into:
- Conjecture (Eikasia): Knowledge based on shadows or reflections.
- Belief (Pistis): Knowledge gained from direct perception of objects, forming judgments about them.
Liberation from Chains: In the Myth of the Cave, prisoners are chained by their ignorance of the Ideas. Liberation from these chains symbolizes overcoming ignorance through education, a task philosophers should undertake with other citizens.
Looking to the Light: The sunlight entering the cave represents the Idea of the Good. Looking towards the light signifies turning towards Platonic Ideas, illuminated by the Idea of the Good. Education, therefore, involves guiding the soul towards the proper object of knowledge, not simply instilling knowledge it lacks (as the theory of recollection suggests souls already possess knowledge of the Ideas).
Discursive Thought: A Bridge to the Intelligible
Discursive Thought, in Plato’s epistemology, falls under the category of Science (episteme). It is primarily associated with mathematics. This form of knowledge stems from reason rather than sensory experience and pertains to the World of Ideas. For Plato, mathematical entities reside in the Intelligible World, not the Sensible World.
Discursive thought yields eternal, absolute, and therefore, always true knowledge. Despite its importance (Plato famously inscribed “Let no one ignorant of geometry enter here” above the Academy entrance), Plato recognized its limitations, considering dialectic a superior form of knowledge.
Limitations of Discursive Thought:
- It relies on sensible signs (e.g., diagrams, lines representing numbers) for its demonstrations.
- It doesn’t question the existence of the objects it studies (e.g., mathematics explores the properties of triangles but doesn’t define what a triangle *is*).
- It doesn’t clarify the relationship between mathematical objects and physical things, or between these objects and the thoughts that refer to them.
The Prisoner: Represents those dwelling within the cave (Sensible World), captive to their ignorance of the Ideas. They mistakenly believe the Sensible World to be true reality.
Shadows: In the cave’s depths, shadows represent the lowest level of knowledge (conjecture) in Platonic theory, akin to profound ignorance.
Truth: Generally, a statement is considered true if it accurately reflects reality. For Plato, “truth” has a deeper meaning. It is the light emanating from the Idea of the Good, illuminating the Ideas and making them knowable. In the Myth of the Cave, this is symbolized by the sun. Consequently, true knowledge, in the Platonic sense, is not attainable within the Sensible World (represented by the cave’s interior, where only reflected sunlight reaches).