Plato’s expression about his analogy of levels of knowledge, and the nature of certainty that he called the divided line. Plato then spread this mode of awareness into four different categories. These four different categories were then separated in two. Then he expresses the objects, which characterize the different modes of knowledge. In addition, the two groups of four were separated again. Nevertheless, these objects of awareness were dividing sandwiched between knowledge and opinion. In everything, Plato confirms that in order to move on to the next level a person must truly be aware of each mode of awareness. I believe this is the center for Plato’s divided line analogy.
Now we can picture it that one of these prisoners was librated. First, the prisoner sees the statues and fire that is causing shadows. However, he then believes and sees the shadows as reality and the statues plus bright fire as illusions. Next, when he fined his way out of the cave then he saw true objects for the time. The true objects signify the ideal forms, which are not visible to us. In order words, this was the juncture of the intelligible world. Moreover, this prisoner had gladly and willing...
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...According to what we read in Book VI of the divided line and idea ruler, this individual has now become the most elite person to govern the society because he can now grasp the forms and only the people that merit this deserve to rule over others. Therefore, we can say education in some way cannot be a vision in a soul; instead, it turns the soul around being able to reflect the in itself. Reality in a way is rather implanted in our minds.
These forms of analysis point to us that even if we can see things it still does not mean that it does not exist. Plato revealed to us that we have three stages of knowledge growth: Thinking, Intelligence, and Belief. The one that would have made it four, Imagining, Plato describes it as the lowest among this growth.
Plato. The Republic of Plato, 2nd edition. Translated by Allan Bloom. New York: Basic Books, 1991.
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