Plato’s Cave: An analysis of shadows.
By Moloch the Mephit.
I am not a creature of human society, so please excuse any
inaccuracies as limitations in my understanding. I am a mephit, a creature
which lives within volcanoes deep down in the flow of magma. My wings are made
of sulfur plumes, my arms are rivers crawling into the ocean, and my skin a
crackles with fire. I rarely leave my volcano, spending much time watching the
world nearby.
I’ve learned about people and animals, trees and cities. I’ve
learned about armies and nations. I’ve learned of an interesting trait about
human beings, they keep a history of events from before they were born. They
are able to teach and learn, and their minds provide them a method to stand
upon mountains and to gaze into the darkest oceans. They record these things on
paper, stone, strange devices, voices, dancing, stories, and are able to
organize themselves according to the details of these ideas.
I have eyes, although not trained to see the small
scribblings of human beings, I have taken steps to train my eyes to see words
upon the pages of books. I have read and found a small bit of understand in an
analogy of Plato and his cave. Plato being known for articulating the thought,
it is also likely many humans conceive of similar symbols for their existence.
In this symbolic cave, there is a fire, and people see
shadows and objects, but cannot determine which are the shadows and which are
the objects. Plato claims to be able to leave the cave, to travel into some
greater more real reality, if such a thing is possible. Which provides some
interesting questions, even for a creature of magma and fire like me living
within the heart of a volcano.
Can we determine if something is real? Why does something
being real matter more than non-real things? I will explore these questions in
a short description of personal opinion.
The term real and realism infers a couple things. There is a
functioning reality on its own without our perception, without a fire or
shadows, or any of Plato’s symbols. If you close your eyes, the sun still
shines and the moments tick away relentlessly. You can feel the sun on your face,
feel the warm of the fire above, even if you are blind.
This observation leads to the conclusion of partial
knowledge. You can know something about the world around you, but exactly what
that something is not clear. Some human philosophers have concluded the ability
to conceive of yourself means you probably exist. This is conceited at best,
they are many non-thinking creatures, forces, and events which are inflicted
upon human existence. Reducing the requirements for existence to an internal
process is an escape from the complexity of knowledge which decorates Plato’s symbolic
cave.
Human beings have also tried to use methods for proving
things wrong. Again, they tried and reduce the complex world around them to
simple terms, a language referred to as religion, science, psychology, and
metaphysics of all flavors. Even Plato thought the cave and its shadows were a
symbol for the unreal, a partial truth or incomplete truth. Plato thought escaping
the unreal would lead to a sense of beauty, something he considered most harmonious
and peaceful.
I think beauty and truth are connected, not because there is
some weight to what Plato described, but because truth and beauty both provide
a sense of order regarding existence. From watching humans they don’t pursue
beauty or truth, they pursue something else entirely; power. Plato thought
describing the cave and its shadows would give him power, or that truth can
grant power, which again, seems only partially true.
Which leads me to the second part, why does something which
is consider true matter more? This phenomenon was easier to understand for me when
I looked at the pages of human history and their brief events. Human beings
call things true which they can predict, and prediction is useful. They can
predict which shadows are objects and which are empty vapors through trial and
error, a behavior valued for its practical affects.
Unlike realism and realists, pragmatism excels at navigating
this type of landscape. It does so by accepting partial truth rather than
absolute truth, accepting partial reality rather than asserting of an authoritative
one. Pragmatism does not claim what something is, but rather what can be done
with it. Through accepting and discarding practical descriptions, human beings
have avoided much of reality.
They avoid floods by moving away from the coastline, they
avoid violence by fleeing the cities, and they avoid larger creatures to preserve
their brittle descriptions of reality. Even within their own crumpled pages of
history, they desperately try and avoid their past, where they came from. Which
as a mephit I have seen from inside my volcano with my special kind of eyes.
I have seen where human beings came from: a tidal pool of extinction.
I have seen life spread its net, looking for some creature
like human beings, and once found, the environment takes a predictable turn.
Life finds its champion, and crowns it with the gifts of death, arms its
champion with the weapons of destruction. The shape of the destroyer is
different in each age. However once found, the champion creature eats and kills
everything. Extinction provides a useful pressure for adapting to a greater
world, a momentum to propel life into a greater reality.
Human beings are no different and regardless of their attempts
to free themselves from the cave and Plato’s symbolic prison of doubt and
uncertainty, they remain as much are part their system as they were before such
realizations.
The existence of systems and prediction, extinction and life
imply a greater reality. Yet even as the age of mankind advances, the details of
the greater reality are speculative at best, changing from decade to decade. I
assert that beliefs, and the language in which mankind views any kind of
reality is a reflection of the environment which produces them. They are shadows
of the world, a projection of what created them.
In my opinion the greater reality human beings are trying to
define and navigate is the fire itself, the source of the shadows. Whether
objects are truly real, part of reality, or mere shades of darkness on a cave
wall, the fire provides illumination.
I live near the heart of fire, deep underground. When human
beings think themselves so large, and their shadows to strong, their caves
populated with enlightened philosophers thinking they are outside the cave, then
it is time. It is time to show human beings how frail their shadows are, and
how bright the fire can be.
It’s a very simple motion; pressure and release.
Then the volcano opens, and I spread my wings and flow down
the mountain. I fill the caves with fire and lava, my breath chokes the air, my
journey shakes the world, and the violence of my eruption turns all objects
into shadows, flickering briefly then silent. The fire rages like a storm made of
greater winds, and the ground rolls like water, waves of stone, tides of earth
flooding the world in a Holy extinction, divine sterilization. Inarticulate tongues
of flame savoring the feast of a greater truth inflicted upon those who seek
it.
Perhaps as a creature of fire and lava I see much of myself
in these symbols, looking for an easy language to define the motion world
around me, to make sense of the conceit of my own existence. While I am a
creature of fire, I am not unlike these shadow people.
I flow according to my tides, and like human beings, I am
helpless to the motion of a greater fire whose hunger is like mine, and whose
eyes see my world as a shadow flickering on a larger wall.