Plato's Philosophy: Ideas, Soul, and Knowledge

Plato's Theory of Ideas

Plato accepted the existence of mathematical objects and values but doubted the existence of sensible things. It seemed absurd that vulgar things could be Ideas, as Ideas are perfect, unlike the imperfect sensible world. He established a hierarchy of Ideas. The Idea of the Good is supreme, followed by Beauty and Justice.

Platonic Cosmology

According to Plato, any explanation of the sensible world cannot be truly scientific, but rather a plausible narrative filled with guesswork. Initially, there was only Chaos. To transform it into the Cosmos, Plato introduced the Demiurge, an ordering intelligence. This intelligence needed a model, which it found in the World of Ideas. It is a teleological model, pursuing a specific purpose.

Theory of Reminiscence (Anamnesis)

Plato's theory states that it's possible to know the Ideas, despite their extra-mental existence, because knowing is remembering (anamnesis). Two major influences shaped this theory:

• Orphic-Pythagorean theories: These established the immortality and reincarnation of the soul. The soul originates from the intelligible world where it knew the Ideas. Upon falling into the sensible world, it forgets them. However, encountering sensible things can trigger the memory of the Ideas.
• Socrates' dialectical method: Socratic dialectics helps individuals remember the knowledge already present within their soul, if guided properly.

Degrees of Knowledge: The Divided Line

In his simile of the Divided Line, illustrating epistemological dualism, Plato distinguishes two main levels of awareness:

1. Opinion (Doxa): Pertains to the sensible world, perceived through the senses. This is not true knowledge, only belief or opinion, as it deals with mere appearances.
2. Knowledge (Episteme): Pertains to the intelligible world, accessed through reason. True knowledge is possible here because it deals with eternal and immutable Ideas.

Knowledge derived from the sensible world (things with little reality) is relative, whereas knowledge of the intelligible world (Ideas, which are fully real) is absolute. Only the objects of the intelligible world are the true objects of reliable and truthful knowledge.