THE IDENTITY you have, as a result of becoming aware of impact from the major problem, inflation.

[2] ALL CLASSES: COURSE MEANING: December 2022-108 copies on blue Choose any four articles from the units we have examined in class to explore THE IDENTITY you have, as a result of becoming aware of impact from the major problem, inflation. Please note that each article must come from a different unit and must be an article we have discussed. You must write at least five paragraphs, each of which contains, a minimum of five sentences.

Copyright @ 2004 by Hackett Publishing Company, Inc. All rights reserved Printed in the United States of America PLATO 08 07 06 05 04 12345678 For further information, please address Hackett Publishing Company, Inc. Republic P. O. Box 44937 Indianapolis, Indiana 46244-0937 www.hackettpublishing.com Cover design by Abigail Coyle Interior design by Jennifer Plumley Composition by William Hartman Printed at Sheridan Books, Inc. Library of Congress Cataloging-in-Publication Data Plato. (Republic. English] Republic / translated from the new standard Greek text, with introduction, by Translated from the New Standard Greek Text, with Introduction, by C.D.C. Reeve. p. cm. C. D. C. REEVE Includes bibliographical references and indexes. ISBN 0-87220-737-4 (hardcover) — ISBN 0-87220-736-6 (pbk.) 1. Political science–Early works to 1800. 2. Utopias. I. Reeve, C. D. C., 1948- II. Title. JC71.P513 2004 321107–dc22 2004013418 The paper used in this publication meets the minimum requirements of Ameri- can National Standard for Information Sciences-Permanence of Paper for Hackett Publishing Company, Inc. Printed Library Materials, ANSI Z39.48-1984. Indianapolis/Cambridge

they would believe that anything other than the shadow passing in front of them was speaking? Book 7 GLAUCON: I do not, by Zeus. SOCRATES: All in all, then, what the prisoners would take for true reality is nothing other than the shadows of those artifacts. GLAUCON: That’s entirely inevitable. SOCRATES’ NARRATION CONTINUES: SOCRATES: Consider, then, what being released from their bonds and SOCRATES: Next, then, compare the effect of education and that of the cured of their foolishness would naturally be like, if something like this 514a lack of it on our nature to an experience like this. Imagine human beings should happen to them. When one was freed and suddenly compelled to living in an underground, cavelike dwelling, with an entrance a long way stand up, turn his neck around, walk, and look up toward the light, he up that is open to the light and as wide as the cave itself. They have been would be pained by doing all these things and be unable to see the things there since childhood, with their necks and legs fettered, so that they are whose shadows he had seen before, because of the flashing lights. What do fixed in the same place, able to see only in front of them, because their fet- you think he would say if we told him that what he had seen before was d ter prevents them from turning their heads around. Light is provided by a silly nonsense, but that now-because he is a bit closer to what is, and is fire burning far above and behind them. Between the prisoners and the fire, turned toward things that are more-he sees more correctly? And in partic- there is an elevated road stretching. Imagine that along this road a low wall ular, if we pointed to each of the things passing by and compelled him to has been built-like the screen in front of people that is provided by pup- answer what each of them is, don’t you think he would be puzzled and peteers, and above which they show their puppets. believe that the things he saw earlier were more truly real than the ones he GLAUCON: I am imagining it. was being shown? SOCRATES: Also imagine, then, that there are people alongside the wall GLAUCON: Much more so. carrying multifarious artifacts that project above it-statues of people and SOCRATES: And if he were compelled to look at the light itself, wouldn’t 515a other animals, made of stone, wood, and every material. And as you would his eyes be pained and wouldn’t he turn around and flee toward the things expect, some of the carriers are talking and some are silent. he is able to see, and believe that they are really clearer than the ones he is GLAUCON: It is a strange image you are describing, and strange prisoners. being shown? SOCRATES: They are like us. I mean, in the first place, do you think these GLAUCON: He would. prisoners have ever seen anything of themselves and one another besides SOCRATES: And if someone dragged him by force away from there, along the shadows that the fire casts on the wall of the cave in front of them? the rough, steep, upward path, and did not let him go until he had dragged GLAUCON: How could they, if they have to keep their heads motionless him into the light of the sun, wouldn’t he be pained and angry at being throughout life? treated that way? And when he came into the light, wouldn’t he have his 516: SOCRATES: What about the things carried along the wall? Isn’t the same eyes filled with sunlight and be unable to see a single one of the things now said to be truly real? true where they are concerned? GLAUCON: Of course. GLAUCON: No, he would not be able to-at least not right away. SOCRATES: And if they could engage in discussion with one another, SOCRATES: He would need time to get adjusted, I suppose, if he is going don’t you think they would assume that the words they used applied to the to see the things in the world above. At first, he would see shadows most things they see passing in front of them? easily, then images of men and other things in water, then the things them- selves. From these, it would be easier for him to go on to look at the things GLAUCON: They would have to. in the sky and the sky itself at night, gazing at the light of the stars and the SOCRATES: What if their prison also had an echo from the wall facing moon, than during the day, gazing at the sun and the light of the sun. them? When one of the carriers passing along the wall spoke, do you think GLAUCON: Of course. 208 209

SOCRATES: Finally, I suppose, he would be able to see the sun-not reflect SOCRATES: This image, my dear Glaucon, must be fitted together as a tions of it in water or some alien place, but the sun just by itself in its own whole with what we said before. The realm revealed through sight should b place-and be able to look at it and see what it is like be likened to the prison dwelling, and the light of the fire inside it to the GLAUCON: He would have to. sun’s power. And if you think of the upward journey and the seeing of things above as the upward journey of the soul to the intelligible realm, you SOCRATES: After that, he would already be able to conclude about it that won’t mistake my intention-since it is what you wanted to hear about. it provides the seasons and the years, governs everything in the visible Only the god knows whether it is true. But this is how these phenomena world, and is in some way the cause of all the things that he and his fellows seem to me: in the knowable realm, the last thing to be seen is the form of used to see. the good, and it is seen only with toil and trouble. Once one has seen it, GLAUCON: That would clearly be his next step. however, one must infer that it is the cause of all that is correct and beauti- ful in anything, that in the visible realm it produces both light and its SOCRATES: What about when he reminds himself of his first dwelling source, and that in the intelligible realm it controls and provides truth and place, what passed for wisdom there, and his fellow prisoners? Don’t you understanding; and that anyone who is to act sensibly in private or public S think he would count himself happy for the change and pity the others? must see it. GLAUCON: Certainly. GLAUCON: I agree, so far as I am able. SOCRATES: And if there had been honors, praises, or prizes among them SOCRATES: Come on, then, and join me in this further thought: you for the one who was sharpest at identifying the shadows as they passed by; should not be surprised that the ones who get to this point are not willing to and was best able to remember which usually came earlier, which later, and occupy themselves with human affairs, but that, on the contrary, their souls which simultaneously; and who was thus best able to prophesize the future, are always eager to spend their time above. I mean, that is surely what we do you think that our man would desire these rewards or envy those among would expect, if indeed the image I described before is also accurate here. the prisoners who were honored and held power? Or do you think he GLAUCON: It is what we would expect. would feel with Homer that he would much prefer to "work the earth as a serf for another man, a man without possessions of his own," and go SOCRATES: What about when someone, coming from looking at divine through any sufferings, rather than share their beliefs and live as they do? things, looks to the evils of human life? Do you think it is surprising that he behaves awkwardly and appears completely ridiculous, if-while his sight is GLAUCON: Yes, I think he would rather suffer anything than live like that. still dim and he has not yet become accustomed to the darkness around SOCRATES: Consider this too, then. If this man went back down into the him-he is compelled, either in the courts or elsewhere, to compete about cave and sat down in his same seat, wouldn’t his eyes be filled with dark- the shadows of justice, or about the statues of which they are the shadows; 5 ness, coming suddenly out of the sun like that? and to dispute the way these things are understood by people who have never seen justice itself? GLAUCON: Certainly. GLAUCON: It is not surprising at all. SOCRATES: Now, if he had to compete once again with the perpetual pris- SOCRATES: On the contrary, anyone with any sense, at any rate, would oners in recognizing the shadows, while his sight was still dim and before remember that eyes may be confused in two ways and from two causes: 5181 5173 his eyes had recovered, and if the time required for readjustment was not when they change from the light into the darkness, or from the darkness short, wouldn’t he provoke ridicule? Wouldn’t it be said of him that he had into the light. If he kept in mind that the same applies to the soul, then returned from his upward journey with his eyes ruined, and that it is not when he saw a soul disturbed and unable to see something, he would not worthwhile even to try to travel upward? And as for anyone who tried to laugh absurdly. Instead, he would see whether it had come from a brighter free the prisoners and lead them upward, if they could somehow get their life and was dimmed through not having yet become accustomed to the hands on him, wouldn’t they kill him? dark, or from greater ignorance into greater light and was dazzled by the GLAUCON: They certainly would. increased brilliance. Then he would consider the first soul happy in its b experience and life, and pity the latter. But even if he wanted to ridicule it, "Odyssey 11.489-90. The shade of Achilles speaks these words to Odysseus, who is at least his ridiculeng it would make him less ridiculous than ridiculeng a visiting Hades, Plato is likening the cave dwellers to the dead. soul that had come from the light above. 210 211

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