Plato's Theory of Knowledge: Levels and Dialectics

Plato's Theory of Knowledge: Four Levels

Sensible and Intelligible Worlds

In Plato's theory of knowledge, each level of reality, encompassing both the sensible and intelligible worlds, corresponds to a specific type of knowledge. The Allegory of the Cave illustrates this concept, emphasizing the challenges in transitioning between levels of knowledge and the moral and political implications for those who attain supreme knowledge, the Idea of the Good.

Four Levels of Knowledge

Plato divides knowledge into four levels. The first two belong to the visible world and constitute opinion rather than true knowledge. The remaining two pertain to the intelligible world and represent true knowledge.

1. Imagination (Eikasia)

Eikasia is the lowest level of knowledge. At this stage, individuals do not perceive sensible objects directly but only their copies or imitations.

2. Belief (Pistis)

Pistis involves knowledge of sensible objects. It is the knowledge held by those who believe the apparent world is the real world. Both Eikasia and Pistis remain within the sensible world, failing to ascend to the realm of Ideas. They are considered mere opinion for two reasons:

• They fail to grasp the true essence of things.
• They do not attain eternal and immutable truth.

3. Thought (Dianoia)

Dianoia encompasses the knowledge of mathematical objects, representing the initial entry into the intelligible world. To achieve this knowledge, one must move beyond the specific geometry of a material object and contemplate the geometric form itself. Mathematics serves as a preparatory step (propaideia), as it relies on images but ultimately deals with Ideas.

4. Dialectics or Intellect (Noesis)

Noesis is the highest level of knowledge. Images are no longer used. Instead, knowledge proceeds from the Ideas themselves through abstract reasoning. Reason ascends to the first ontological principle, the Idea of the Good. The dialectical process within the soul involves ascending to true being by considering Ideas as hypotheses, meaning they must be grounded in others. Ideas act as steps that elevate the soul to the unhypothetical, the Idea of the Good. This Idea is no longer a hypothesis but the ultimate principle. It provides being and essence to every other Idea, making them intelligible and knowable to the soul.