Dr. Elizabeth Sikes
UCOR-2500-13
Close Reading of Plato’s Allegory of the Cave
“There would, therefore,” I said, “be an art of this turning around, concerned with the way in which this power can most easily and efficiently be turned around, not an art of producing sight in it. Rather, this art takes as given that sight is there, but not rightly turned nor looking at what it ought to look at, and accomplishes this object” (Republic 518D-E).
The foregoing quote in the Allegory of the Cave provides insight into the importance of proper education and balanced teachings that would enable people to become better well-rounded individuals. In this regard Socrates’ provides the cave as an example where men withdraw from the teachings of the philosopher king. In the quote, the expression “an art of this turning around” can be understood as a kind of education that can transform the thinking of the people. Accordingly, the power that Socrates is reffering to in the quote is the philosophical power, whose influence influene he believes can be negative or positive. Towards the end, the quote hints at the fact that the art of philosophy can influence people towards the right or wrong direction when Socrates states thus, “sight is there, but not rightly turned nor looking at what it ought to look at” (518E).
Prior to the quote, Socrates puts his assertions into context by first observing that those that are removed from the cave would soon “be at a loss and believe that what was seen before is truer than what is now shown” (Allegory, 515 D). In time, the men removed from the cave would begin to think about their origins and develop pity for those who remained. This aspect is apparent when Socrates asks, “When he recalled his first home and the wisdom there [] don’t you suppose he would consider himself happy for the change and pity the others?” (Allegory, 516 C). With regard to the foregoing, it is apparent that Socrates believes that the process of learning, that is, the transformation from the cave to the light is a form of art. Accordingly, the Allegory provides that the presence of a philosopher king is of great importance towards guiding individuals from the cave into the light and soon enough teach them how to explore the light. Otherwise, individuals would certainly not leave the darkness of the cave because they are not capable of doing so on their own.
The above quote cautions that the art of philosophy can also be manipulated given that individuals trust the philosopher king to guide them from their state of ignorance to the allegorical light. Such manipulation can take the form of where the philosopher guides individuals to the light but fail to turn them in the right direction. Therefore, the individuals remain turned but not looking at what they ought to be focusing on. Here, Socrates tries to inform the audience that education is not merely what certain professions declare it to be. Socrates tries to explain that educations are not the same as simply putting sight into the eyes of a blind person, but it is an art tantamount to turning the eyes so that they can be able to behold things that are worthwhile.
The aspect of teaching and education emerges in the Apology by Plato during Socrates’ defense after he is accused of corrupting the youth. It is important to note that in the Apology, Socrates does not defend himself by disputing the substance and the method of his teaching but rather denies being a teacher. In this regard, Socrates says, “I have never been anyone's teacher” (Apology, 33 A). Accordingly, Socrates says that he has never “taught any instructions” (Apology, 33 B). From the foregoing phrases in defense of Socrates it is noteworthy that the focus of Socrates as regards education and teaching changes from the Allegory of the Cave where he addresses the manner in which individuals can receive education from the philosopher king which would turn them from the darkness of the cave to the light. In the Apology, Socrates focuses on the general nature of education, the definition of a teacher, and a person who philosophizes. Socrates suggests that for a person to be considered a teacher there has to be a formal engagement and exchange between the person and students. This is apparent when he says that he has “[] never come to an agreement with anyone to act unjustly, neither with anyone else nor with anyone of those who they slanderously say are my pupils” (Apology, 32 E). On the other hand, he states thus, “If anyone, young or old, desires to listen to me when I am talking and dealing with my own concerns, I have never begrudged this to anyone []” (Apology, 33A). The foregoing phrases give one the necessary insight to distinguish between a philosopher and a teacher. Ultimately, it is apparent that Socrates considers himself a philosopher, not a teacher. In this regard, there is a connection between the above quote from the Allegory of the Cave and the Apology in the sense that the former is about the substance of education while the latter is about the teacher or philosopher who imparts the education necessary to transform individuals and the society at large.
