Plato uses a storyline structure in the Republic that fundamentally focuses on dialectical reasoning to advance most of the arguments about various issues. One of the issues that the Plato’s Republic focuses on is philosophical education. Because of the complicatedness and intricacies of the dialogue, however; Plato’s notion on education remains multifaceted to diagnose. As the main Plato’s mouthpiece, Socrates offers two differing positions on education, which include the initial one that speaks to the warrior guardians’ education and the other, which speaks of the education of philosopher-kings. He further presents another view of education but on a more subtle perspective as he uses Adeimantus and Glaucon through a pedagogical framework. The pedagogical approach remains complex to locate and understand the vision of Socrates concerning education. Since societies must have particular national traditions, the idea of “noble lie” seeks to replace the societal traditions. Additionally, the Plato’s Republic through the Allegory of the Cave has numerous symbolism that informs the reader concerning the nature of perception whereby the cave stands for superficial physical reality and ignorance of those living in the cave accept everything they witness at face value. This essay explores the extent to which the noble lie , the Allegory of the Cave , and the Myth of Er narratives promote common teaching, which entails the transformative effect of a metaphysical edification.
The first account of education is Socrates’ emphasis on the significance of Guardians’ education. To help in understanding the explicit account of education, Glaucon seeks answers to the meaning of plain lifestyle and imagining the ideal city. According to Socrates, city life should be a bit moderate and luxurious. However, for the burgeoning populace, the guardians must be controlled through an education system that shapes their character. Socrates further affirms that the education of the guardians must be moral. The moral aspect of education ensures that the guardians accept blindly the beliefs and behaviors accustomed to them rather than being able to think independently and critically. It is imperative to ensure that the educations of guardians are one, which is naturally philosophic, swift, spirited, and strong (376 c). To achieve all this, however; the guardians must also be individuals who cherish learning just like the ‘noble puppies’ (375 a). Socrates further affirms that the ‘noble puppies’ must also be able to determine what is foreign and familiar through ‘obliviousness and understanding’ (376 b).
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The other aspect of education focuses on music as a tool for instilling information on individuals. The best example in this instance offered by Socrates is the tales told to children in the earliest years. Socrates claims that “A young thing is unlikely to judge the hidden sense and that which is not, rather what he/she takes at a tender age, which is unchangeable and difficult to eradicate” (378d). By telling children skillfully crafted stories, they tend to believe all they are told and this is why “nurses and mothers shape their children’s souls” (377c). In most instances, the “noble lie” as pointed out in Plato’s Republic attempts to address the problem created by the actions of individuals. It points out that political deliberations require the doctrine of the “noble lie” to guide one’s actions. Instead of a theoretical perspective, the doctrine of “noble lie” affirms that all citizens can realize that their shared experiences that make them arrive at decisions without prior consideration. In essence, it is educative since the narrative presented by the author is spiced that no one sees it as fictitious but it is produced using an altruistic motivation. The idea of “noble lie” is always pejoratively utilized to suggest that the author misleads his/her listeners for deceitful or selfish gains. This can either be implied in the either religious or dogmatic context.
The Allegory of the Cave remains the most famous passages in Plato’s book, The Republic . This is probably one of the books that Plato composed in the context of education, particularly; the philosophical education. It is one of the best Plato’s accounts on education but still, he uses Socrates as his main mouthpiece. To educate his readers, Socrates speaks to Plato’s brother, Glaucon concerning a story of prisoners and their experiences, which they believe is the reality. As much as it appears to the prisoners as if it is a puppet show on a cave’s wall, Socrates affirms that the prisoners somehow break free of the chains. It is a sign of enlightenment, which can only be realized by recognizing one’s unfamiliarity. The prisoners have a problem looking at the light, a phrase that Socrates uses to represent understanding, which is the will to conceive the truth. All these emphasize Plato’s affirmation that a person’s philosophical journey is treacherous and makes people think of certain positions that are not supported by society.
It further shows the link between truth and education where the latter barely means giving learners the truths but instead disposing people towards the truth. Socrates confirms that for one to attain education, one must turn around and enter into a spiritual awakening whereby people can see the world differently. Socrates says that education is the kindling of a flame rather than a filling of a vessel. Plato seems to suggest that for one to be educated, he/she must have the force to want to learn concerning the truth, which is always an easy journey. One must face numerous struggles that allow one to see the world differently. Plato further affirms that education is the transition of an individual from darkness to the light, whereby light represents the truth and knowledge. Socrates insists those receiving education in dialectic and mathematics must possess a suitable nature, which implies that they must be good looking, courageous, tough, and remain quick learners (355).
Socrates speaks of the myth of Er where he affirms that the best education should be similar to a play than work (536b). It is the point where he discusses and creates a city in a playful activity (536b), and at this point, he makes Adeimantus and Glaucon believe whatever he says. In essence, Socrates uses poetic images in conveying his ideologies and proves that poetry is vital when educating someone. It is probably why Socrates uses poetic images such as the cave and the Er in educating his pupils. He affirms that poetry can touch souls, a reason that he completes his argument with Socratic poetry, the myth of Er.
In light of the highlighted accounts concerning education, it remains evident that the entire Republic is a Socratic pedagogy that formulates approaches to the educational process. It is a process where his students acquire intelligibility and knowledge through following a path of divided lines, thoughts, trust, and imagination (534a). Socrates not only takes the interlocutor through an educational process but also uses the dialogue to enable readers to acquire education through Adeimantus and Glaucon. It hence becomes possible to learn philosophy in an abstract sense, interrogative sense, and dialectic relationship that educates men on how to become worthy philosophers in lifetime and yonder.
References
Plato. & Anderson, A. A. (2001). Plato's Republic . Mills, MA: Agora Publications.
