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Welcome back! I have not been posting due to many time-demanding events in my life. I have finished coursework at Villanova in Six Sigma and Lean philosophy, begun a Master’s in Counseling and have been creating and leading many course at work in Dealing with Difficult People, Bridging the Communication Gap, Lean and our Security Awareness (Active Shooter) class.  I think about writing and put it off! Please forgive me and enjoy this topic.

This is rather lengthy but if you will read to the end, I think some new, deep thoughts will come. They did to me!

FROM PLATO Republic 10

SOCRATES: And now, let me show in a parable how far our nature is enlightened or unenlightened. Imagine human beings living in an underground den, which has a mouth open towards the light. Here they have been from their childhood, and have their legs and necks chained so that they cannot move, and can only see before them, being prevented by the chains from turning their heads around. Above and behind them a fire is blazing at a distance, and between the fire and the prisoners there is a raised walk; and you will see, if you look, a low wall built along the walkway, like the screen which marionette players have in front of them, over which they show the puppets.

GLAUCON: I see.

SOCRATES: And do you see men passing along the wall carrying all sorts of vessels, and statues and figures of animals made of wood and stone and various materials, which appear over the wall? Some of them are talking, others silent.

GLAUCON: You have shown me a strange image, and they are strange prisoners.

SOCRATES: Like ourselves; and they see only their own shadow, or the shadows of one another, which the fire throws on the opposite wall of the cave.

GLAUCON: True; how could they see anything but the shadows if they were never allowed to move their heads?

SOCRATES: And of the objects which are being carried in like manner they would only see the shadows? GLAUCON: Yes.

SOCRATES: And if they were able to converse with one another, would they not suppose that they were naming what was actually before them?

GLAUCON: Very true.

SOCRATES: And suppose further that the prison had an echo which came from the cave wall, would they not be sure to believe when one of the passers-by spoke that the voice which they heard came from the passing shadow?

GLAUCON: No question.

SOCRATES: To them, the truth would be literally nothing but the shadows of the images.

GLAUCON: That is certain.

SOCRATES: And now look again, and see what will naturally follow if the prisoners are released and disabused of their error. At first, when any of them is liberated and compelled suddenly to stand up and turn his neck around and walk and look towards the light, he will suffer sharp pains. The glare will distress him, and he will be unable to see the realities of which in his former state he had seen the shadows; and then conceive someone saying to him, that what he saw before was an illusion, but that now, when he is approaching nearer to reality and his eye is turned towards more real existence, he has a clearer vision. What will be his reply? And you may further imagine that his instructor is pointing to the objects as they pass and requiring him to name them—will he not be perplexed? Will he not believe that the shadows which he formerly saw are truer than the objects which are now shown to him?

GLAUCON: Far truer.

SOCRATES: And if he is compelled to look straight at the light, will he not have a pain in his eyes which will make him turn away to take refuge in the shadows which he can see, and which he will conceive to be clearer than the things which are now being shown to him?

GLAUCON: True.

SOCRATES: And suppose once more, that he is reluctantly dragged up a steep and rugged ascent, and held fast until he is forced into the presence of the sun itself, is he not likely to be pained and irritated? When he approaches the light his eyes will be dazzled, and he will not be able to see anything at all of what are now called realities.

GLAUCON: Not all in a moment.

SOCRATES: He will need to grow accustomed to the sight of the upper world. And first he will see the shadows best, next the reflections of men and other objects in the water, and then the objects themselves; then he will gaze upon the light of the moon and the stars and the spangled heaven; and he will see the sky and the stars by night better than the sun or the light of the sun by day.

GLAUCON: Certainly.

SOCRATES: Last of all he will be able to see the sun, and not mere reflections of it in the water, but he will see the sun in its own proper place, and not in another; and he will contemplate the sun as it is.

GLAUCON: Certainly.

SOCRATES: He will then proceed to argue that this is what gives the season and the years, and is the guardian of all that is in the visible world, and in a certain way the cause of all things which he and his fellows have been accustomed to behold?

GLAUCON: Clearly, he would first see the sun and then reason about it.

SOCRATES: And when he remembered his old dwelling, and the wisdom of the den and his fellow-prisoners, do you not suppose that he would be happy about his change, and pity them?

GLAUCON: Certainly, he would.

SOCRATES: And if they were in the habit of conferring honors among themselves on those who were quickest to observe the passing shadows and to remark which of them went before, and which followed after, and which were together; and who were therefore best able to draw conclusions as to the future, do you think that he would care for such honors and glories, or envy the possessors of them? Would he not say with Homer, “Better to be the poor servant of a poor master” and to endure anything, rather than think as they do and live after their manner?

GLAUCON: Yes, I think that he would rather suffer anything than entertain these false notions and live in this miserable manner.

SOCRATES: Imagine once more, such a one coming suddenly out of the sun to be replaced in his old situation; would he not be certain to have his eyes full of darkness?

GLAUCON: To be sure.

SOCRATES: And if there were a contest, and he had to compete in measuring the shadows with the prisoners who had never moved out of the den, while his sight was still weak, and before his eyes had become steady (and the time which would be needed to acquire this new habit of sight might be very considerable), would he not be ridiculous? Men would say of him that up he went and down he came without his eyes; and that it was better not even to think of ascending; and if any one tried to loose another and lead him up to the light, let them only catch the offender, and they would put him to death.

GLAUCON: No question.

SOCRATES: This allegory is connected to the previous argument about the ascent of knowledge. The prison-house-cave is the world of sight; the light of the fire is the sun; and the journey upwards is the ascent of the soul into the intellectual world. My view is that in the world of knowledge the idea of the Good appears last of all, and is seen only with great effort; and when seen, is also inferred to be the universal author of all things beautiful and right, parent of light and of the lord of light in this visible world [the sun], and the immediate source of reason and truth in the higher world [the world of Forms]; and that this is the power upon which he who would act rationally either in public or private life must have his eye fixed.

GLAUCON: I agree, as far as I am able to understand you.

SOCRATES: Moreover, you must not wonder that those who attain to this wonderful vision are unwilling to descend to human affairs; for their souls are ever hastening into the upper world where they desire to dwell; which desire of theirs is very natural, if our allegory is to be trusted.

GLAUCON: Yes, very natural.

SOCRATES: And is there anything surprising in one who passes from divine contemplations to the evil state of man, appearing in a ridiculous manner; if, while his eyes are blinking and before he has become accustomed to the surrounding darkness, he is compelled to fight in courts of law, or in other places, about the images or the shadows of images of justice, and is endeavoring to meet the conceptions of those who have never yet seen absolute justice?

GLAUCON: Anything but surprising.

SOCRATES: Anyone who has common sense will remember that the confusions of the eyes are two kinds, and arise from two causes, either from coming out of the light or from going into the light, which is true of the mind’s eye, quite as much as of the bodily eye; and he who remembers this when he sees anyone whose vision is perplexed and weak, will not be too ready to laugh; he will first ask whether that soul of man has come out of the brighter light, and is unable to see because unaccustomed to the dark, or having turned from darkness to the day is dazzled by excess of light. And he will count the one happy in his condition and state of being, and he will pity the other; or, if he have a mind to laugh at the soul which comes from below into the light, there will be more reason in this than in the laugh which greets him who returns from above out of the light into the den.

GLAUCON: That is a very just distinction.

SOCRATES: But then, if I am right, certain professors of education must be wrong when they say that they can put a knowledge into the soul which was not there before, like sight into blind eyes.

GLAUCON: They undoubtedly say this.

SOCRATES: Whereas, our argument shows that the power and capacity of learning exists in the soul already. Just as the eye was unable to turn from darkness to light without the whole body, so too the instrument of knowledge can only by the movement of the whole soul be turned from the world of becoming into that of unchanging reality, and learn by degrees to endure the sight of reality, and of the brightest and best of reality, or in other words, of the Good.

GLAUCON: Very true.

SOCRATES: And must there not be some art which will turn the soul about in the easiest and quickest manner? It is not the art of implanting the faculty of sight in the soul, for that exists already, but to ensure that, instead of looking in the wrong direction, away from the truth, it is turned the way it ought to be.

GLAUCON: Yes, such an art may be presumed.

This story, I think, symbolizes my life. When I was free to go into the light (not that way!) I felt compelled to return to my former companions and tell them the truth I had discovered. Truth is not about the person telling it. It sets people free! (I have heard that somewhere!) I discovered many people do not want to be free! They want to be comfortable living in the shadows. Freedom scares people. Is there any part of your life where you are resisting the responsibility of freedom?

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