Upward Journey of the Whole Soul

[00:00:03]Howdy y’all, Namaste, and welcome back. [00:00:07]So it's now Sunday afternoon and I've been [00:00:11]And finally, I've just kind of like [00:00:14]And just do it. [00:00:18]I get so much anxiety

[00:00:20]and Kitty is helping me with that [00:00:23]But, you know, it is what it is. [00:00:24]And right now we've got a really important [00:00:28]Right now, we're kind of shifting gears [00:00:32]with unit three

[00:00:36]came in with the plan for the syllabus, [00:00:39]and do something different. [00:00:40]So we're not going to follow exactly [00:00:42]still follow due dates [00:00:44]And as far as the content content,

[00:00:48]a little bit different order. [00:00:49]So for now, we're beginning Unit three [00:00:55]chapter eight is the title [00:01:00]And we're going to focus primarily on book [00:01:06]which is the famous allegory of the cave.

[00:01:09]So this this allegory of the Cave [00:01:14]in all of fast [00:01:18]Very famous allegory, very famous passage. [00:01:21]And what I want to do now is kind of [00:01:25]and allow this to anchor our discourse

[00:01:30]Right. [00:01:30]So, you know, [00:01:34]the fact that [00:01:37]We have to have some some kind of anchor [00:01:39]or something to anchor knowledge,

[00:01:43]But it has shown that that's not possible. [00:01:45]And so that we have to just [00:01:47]So make it an anchor. [00:01:49]So stipulate is something that can be, [00:01:53]or you can change it

[00:01:54]but it also needs to be pretty firm [00:01:58]So, you know, [00:02:01]And Plotinus said, [00:02:04]we'll call that theology or Proclus [00:02:08]You have to have a core

[00:02:11]And so [00:02:12]Proclus and Plotinus said, [00:02:15]And they're pretty good. [00:02:16]So we're going to look at one of those [00:02:19]In fact, we're going to

[00:02:22]So we'll we'll begin with Plato's Allegory [00:02:27]and then we'll look at a little bit [00:02:32]and the relationship [00:02:37]in the symposium dialog. [00:02:40]So just a small excerpt of this dialog

[00:02:45]and the Ultima on the origins of erotic [00:02:50]love and erotic desire eroticism. [00:02:54]So we'll do that on Unit two [00:02:58]and then we'll close off [00:03:02]or maybe it'll just become its own unit.

[00:03:04]Probably [00:03:07]we're going to spend [00:03:10]and dive into that much more deeply [00:03:14]But this we're going to try and do in [00:03:19]So one little unit of the course.

[00:03:21]What I've done is I've recorded [00:03:26]trying to keep it entertaining, trying [00:03:31]and so, you know, [00:03:34]Or you can pause now and watch that. [00:03:36]You can watch that at any point, but,

[00:03:42]which you can do [00:03:44]The text is there. [00:03:47]So you could either watch that [00:03:50]or you could do both. [00:03:51]Or you could do both at the same time.

[00:03:54]Lots of different ways to do it. [00:03:55]But just, you know, [00:03:56]I want you to experience [00:03:58]without any sort of commentary [00:04:01]Or just, you know, just the text.

[00:04:03]So so I've recorded that [00:04:06]when I know when I'm going to do all this. [00:04:08]But and now what I'm going to do [00:04:11]you know, go through the text a little bit [00:04:14]Right.

[00:04:15]But first, I want to just set up the text [00:04:20]talk about the way that we're going [00:04:23]we talked about the need for an anchor [00:04:27]And so right now [00:04:31]But I just want to explain a little bit

[00:04:36]on what that looks like [00:04:41]I had the privilege [00:04:45]Kerala is just one of the most beautiful [00:04:50]If you get a chance to go to Kerala, [00:04:54]It was just beautiful place there.

[00:04:56]And I was also on [00:04:58]I went to the birthplace [00:05:03]one of my favorite philosophers [00:05:06]That's Indian philosopher from the seventh [00:05:09]and eighth century And

[00:05:13]anyway, while I was there [00:05:15]when I went to visit this, this, [00:05:19]I stayed an ashram, [00:05:24]and visited this beautiful little ashram. [00:05:28]And they had a little chapel

[00:05:32]and all this kind of stuff. [00:05:33]And this is where they're [00:05:37]And so they study texts in this way. [00:05:39]In a circle [00:05:42]with the text in front of them

[00:05:45]so that they could see one another. [00:05:48]Everybody's on the same level. [00:05:50]Everyone no one's there's no head or, [00:05:55]So there is no privileged place, right? [00:05:58]There's just and you can always add

[00:06:01]even though they sit in this, you know, [00:06:06]But you could set more people [00:06:10]he explained that, you know, [00:06:13]on these on these little stools [00:06:16]And, you know, it's ergonomic

[00:06:20]But also, so to remember that our focus [00:06:24]but across the circle, [00:06:29]through the text. [00:06:33]So the text becomes a way of seeing one [00:06:37]and the text becomes a way

[00:06:42]Right? [00:06:43]So the text is what grounds [00:06:47]And in where we get [00:06:49]meaning and we're in dialog, [00:06:52]The text then becomes a dialog partner,

[00:06:57]That's that grounds [00:07:00]But the importance, the emphasis is always [00:07:06]which as I was thinking of that [00:07:10]my doctor father, my mentor, Francis [00:07:14]Frank Clooney, who wrote a text called

[00:07:18]which is a great book about, [00:07:21]about learning [00:07:25]And what we can see when we focus intently [00:07:32]So that's what we're going to try and do [00:07:33]today

[00:07:35]So let me do that by setting up, [00:07:38]you know, where this is [00:07:41]So this text [00:07:44]comes from Book seven of Plato's Republic. [00:07:47]And so this The Republic is a long text.

[00:07:52]The first two books [00:07:55]are all these [00:07:57]or discourses between Socrates and, [00:08:01]on the topic of justice [00:08:04]What do you think Justice is?,

[00:08:08]does this phenomenological analysis, [00:08:12]from this direction. [00:08:13]Let's look at it from that direction, [00:08:14]says this person, their experiences [00:08:18]And then, you know, try to think through

[00:08:20]this in discourse, in dialog, [00:08:23]Right. [00:08:23]So it's not it's not like [00:08:26]and then you have a clear [00:08:28]But instead you read these these books

[00:08:34]discourses or conversations about justice [00:08:38]And that the more perspectives [00:08:42]then the more angles we're able [00:08:44]Right? [00:08:45]Knowledge is the truth

[00:08:47]The more [00:08:48]perspectives you get the closer, [00:08:50]the less you're ignoring, and therefore [00:08:55]But you could always you're always [00:08:59]understanding stands under truth.

[00:09:02]Right? Just ReViewing. [00:09:05]So this is the first two [00:09:08]are about [00:09:11]And then in book six, [00:09:14]We were in chapter two.

[00:09:17]So the second half of chapter two, [00:09:21]Right? [00:09:21]First part was on epistemology. [00:09:22]What does our knowledge stand on? [00:09:24]But part of epistemology is recognizing

[00:09:29]and let's just review [00:09:33]So you would be good to write [00:09:37]Even though [00:09:39]they're already in your notes. [00:09:41]But let's think about, as I mentioned,

[00:09:44]the first time, they are [00:09:49]they map in important ways to the cave [00:09:52]So they come immediately [00:09:55]They set up the cave allegory [00:09:57]and then we have the cave allegory,

[00:10:00]says, Hey, we've got to map this back [00:10:04]And then he gives us a recap of them. [00:10:06]So I'm just following Socrates and doing [00:10:09]doing the same thing. [00:10:10]So there are various ways

[00:10:12]Intellectual ways [00:10:15]sensual [00:10:17]and imaginative. Now, [00:10:21]as I've said, [00:10:23]because this maps

[00:10:27]And these, you know, at the end of book [00:10:32]But I think that, you know, we might think [00:10:37]really belongs in this particular spot, [00:10:42]It is different than sensual. All right. [00:10:43]Sensual knowing is quite a bit different.

[00:10:46]Than the other ways of knowing. [00:10:48]But for now, let's go with this structure, [00:10:51]In this order, [00:10:55]is about a particular binary [00:10:59]Okay, now we're not going to

[00:11:03]but instead just remind ourselves of them [00:11:07]going to go through the allegory, [00:11:08]which I've illustrated here, [00:11:13]these ways of knowing [00:11:17]And then the last point I want to make

[00:11:19]is just how this discussion is. [00:11:22]This is a discussion about education [00:11:27]but how that this discussion of education [00:11:31]structure of this discourse [00:11:34]So Plato wrote this series of dialogs

[00:11:39]they feature this character [00:11:41]Now, Socrates was also a real person, [00:11:47]This real person was murdered [00:11:52]There was a trial, [00:11:56]corrupting

[00:12:00]So in other words, the government didn't [00:12:03]professor was teaching, [00:12:07]Right So then after he was murdered [00:12:11]by the government for teaching philosophy [00:12:15]Plato, Plato was in that.

[00:12:18]So when he before he was murdered, [00:12:23]in front of 501 Athenians [00:12:26]and so this was a democratic society. [00:12:28]And so 501 citizens of Athens [00:12:34]They heard Socrates case.

[00:12:37]One of those jury members, [00:12:42]Well, we don't know what his name was, [00:12:46]Right. The broad shouldered one. [00:12:47]So Plato wrote down what Socrates, [00:12:51]the defense that he gave at his trial.

[00:12:53]And we have a record of that And then, you [00:12:59]So one of the important terms [00:13:03]in this text today is the word “metanoia”. [00:13:09]So “Metanoia” [00:13:10]is the Greek word and conversion

[00:13:15]is a pretty good translation of it, [00:13:18]So we'll see this being an important image [00:13:23]that these are the issues [00:13:27]And second, but these prisoners [00:13:31]And education for Socrates is about

[00:13:36]Turning them [00:13:37]so that they're not all staring [00:13:41]but instead staring at the real world [00:13:44]that are going on in the world. [00:13:46]That's to him

[00:13:49]from the shadows on the wall [00:13:54]Now, what he emphasizes in [00:13:57]the Republic [00:14:01]at all, in order [00:14:05]you've got to have some sort

[00:14:08]They actually need to be protected [00:14:13]or people who will do US violence or steal [00:14:16]what we got or invade [00:14:19]Right. [00:14:20]So sort of what we're seeing right now

[00:14:23]So you've got to have some sort of defense [00:14:27]from bad guys who will invade you. Right? [00:14:30]So Socrates spends a lot of time [00:14:33]and what the Guardians, [00:14:35]you know, the people who will guard

[00:14:37]talking about the military. [00:14:39]Right. [00:14:39]And the police and first responders [00:14:44]the people that are the front lines [00:14:48]and those sort of things.

[00:14:49]So he calls them guardians [00:14:53]Right. [00:14:53]And in this text, he's also talking [00:14:58]guarding the [00:14:59]guardians in terms of mental protection.

[00:15:03]Right. [00:15:03]Being able [00:15:03]to empower people through education so [00:15:08]that it's so that they don't become, [00:15:13]But instead are able to think clearly

[00:15:18]And so he describes teachers as [00:15:22]The protectors of the guardians [00:15:26]but we're protecting them [00:15:30]Right. [00:15:31]So that's part of what And so in the zone,

[00:15:36]So he's talking about the important role [00:15:40]of education [00:15:43]So if you've got a society, [00:15:48]where people are free [00:15:52]electing their leaders,

[00:15:56]that the people who are doing [00:16:00]so that they can tell the difference [00:16:04]so they can tell the difference between [00:16:07]Right? [00:16:08]So that they can tell the difference

[00:16:12]So that they understand, right? [00:16:14]And so that they can make good decisions, [00:16:17]of how to enact justice in the world, [00:16:20]So that's that's just setting the text up, [00:16:23]No, I think with that,

[00:16:27]You can take a break if you want. [00:16:29]I think I'll probably just roll [00:16:31]So as I said, this is one of the most [00:16:35]famous passages in all of philosophy. [00:16:39]The Matrix is basically a performance

[00:16:42]Right. [00:16:42]And the interpretation of it. [00:16:44]There's lots of interpretations of it. [00:16:46]Alice in Wonderland in some ways [00:16:49]a lot of connections between the down

[00:16:54]We can it's been interpreted, [00:16:57]in terms of these various [00:17:00]It's been interpreted. [00:17:02]You know, we can also understand [00:17:05]that's journeying upward from the heart

[00:17:09]you know, or from those more primal urges [00:17:13]Right. But anyway, it's a journey. [00:17:14]It's a journey of what Socrates [00:17:19]and as we're going through it this time, [00:17:23]to the certain words

[00:17:26]So if we want the text to anchor [00:17:29]our conversation [00:17:32]The text is the text - right? [00:17:34]The text doesn't change over centuries [00:17:38]And all this kind of stuff read

[00:17:41]And also, just to remember that [00:17:44]So so when we save the text, we mean [00:17:49]you know the best editor, [00:17:51]what if we call it critical editions [00:17:54]anyway, Why? Because the text is what anchors

[00:17:58]and you know, [00:18:00]and this is a text that has a different [00:18:06]and we read it in different contexts, [00:18:10]We read it for different purposes [00:18:14]Right.

[00:18:14]And so reading it [00:18:17]reading it in 2016 or in 2000 [00:18:22]or in 2000. [00:18:23]Each time we read it, [00:18:28]to the text

[00:18:31]Also, every time I read it, [00:18:34]which I spent a lot of time over the past [00:18:37]on Sunday afternoons. [00:18:38]Have spent so much time obsessively [00:18:43]few days.

[00:18:44]You know, I was really drawn [00:18:48]and in this text is this very unique [00:18:53]See if I can record this. [00:18:58]Okay. So here we have this phrase. [00:19:00]How keen is the vision of the little soul?

[00:19:04]Yeah. [00:19:04]Elsewhere, it talks about the journey [00:19:08]And this little soul is a word. [00:19:11]Little soul is really, is really unusual. [00:19:14]In fact, this is one of the few places

[00:19:17]No, it's not sure exactly what Socrates [00:19:22]Little Soul. [00:19:22]So he uses the word soul, [00:19:26]So like this this little soul, right? [00:19:29]Its cute little soul, I guess.

[00:19:33]One thing [00:19:34]we know for sure is that Plato [00:19:38]without having a real reason behind it. [00:19:42]So obviously I. Yeah. [00:19:44]Anyway, it's worth it.

[00:19:46]Worth exploring. [00:19:47]We're thinking about, as we're, you know, [00:19:53]this famous allegory, afresh, anew, [00:19:55]you know, from 2022 [00:20:00]Okay.

[00:20:00]With that in mind, let's look at the text [00:20:06]of honestly, this, this particular [00:20:11]different interpreters [00:20:14]It's hard to say whose it is anymore, but [00:20:17]this is, isn't translated by GMA Group,

[00:20:21]We've also edited by John Cooper, [00:20:25]who's the editor of this volume [00:20:29]So, you know, I don't know whose is it? [00:20:32]It's a lot of people. It's [00:20:34]I think it's a

[00:20:38]Okay. [00:20:39]So Socrates, again, there's a conversation [00:20:44]All right, Socrates [00:20:46]next. [00:20:47]I said, regarding human nature,

[00:20:50]that Socrates is using here [00:20:54]Because, you know, [00:20:57]And the word for nature is using [00:21:00]The physics [00:21:02]of our pathos.

[00:21:03]Pathos. Yeah. [00:21:05]So human nature here is kind of drawing [00:21:09]I think this this notion of pathos [00:21:12]is really important [00:21:16]what it all turns on this conversion,

[00:21:20]So as I said or tried to say, [00:21:23]Plato was converted [00:21:27]And now he's given a discussion [00:21:31]in our society [00:21:34]and that in order to change that society,

[00:21:39]that go on like the kind of conversion [00:21:43]when he watched Socrates [00:21:46]get murdered by the state [00:21:49]In a way that the govern [00:21:50]the people who had been elected

[00:21:55]Yeah, [00:22:01]So in 2022, obviously this had this, [00:22:03]this particular topic, you know, [00:22:06]seems all the more salient and [00:22:08]topical I suppose. Right.

[00:22:10]So Socrates said that there, [00:22:12]there must be some sort of conversion [00:22:15]let's talk about that pathos, that [00:22:18]physical pathos of the body, right? [00:22:21]Next he said, All right, so we're

[00:22:24]I said, regarding human nature, [00:22:30]and the lack of education to an experience [00:22:34]So, all right, [00:22:37]We've got this allegory of the cave, [00:22:41]little sentence.

[00:22:42]Let's get a pay close attention to this [00:22:44]to this sentence. [00:22:46]Compare the effect of education. [00:22:49]Now, here [00:22:54]this sort of logic

[00:22:57]right, that that Socrates [00:23:01]and the lack of education [00:23:04]But he doesn't actually he uses [00:23:08]He uses the word “apaideusias” [00:23:12]So in the sense of like education

[00:23:15]and the formal educational sense [00:23:18]So lacking sort of formal education. [00:23:21]So that's pretty much [00:23:23]But the other word that he uses [00:23:27]but “paideias,” which is

[00:23:31]more talking about rearing a child. [00:23:34]Raising a kid. Right. [00:23:36]Talking talking about rearing a child. [00:23:39]Child rearing parenting. [00:23:40]Right.

[00:23:40]So is using this word compare [00:23:45]to the lack of good formal [00:23:50]So it's it's an interesting comparison [00:23:55]But I think I mean, take us back [00:23:59]that he's trying to do there with that

[00:24:03]So this little soul that we're rearing [00:24:09]to some sort of rate [00:24:13]or empathy, compare [00:24:20]Then we get a description of the cave [00:24:23]Let's pay close attention

[00:24:27]He says, Imagine using this imaginative [00:24:32]So imagine in your imagination, [00:24:38]an underground cave [00:24:42]up, which is both open to the light [00:24:47]They've been there since childhood

[00:24:52]and legs fettered, able [00:24:57]because their bonds prevent them [00:25:01]Now light is provided by a fire [00:25:05]that is burning far above and behind them, [00:25:10]But on higher ground,

[00:25:14]There's a path stretching between them [00:25:16]Imagine that along [00:25:19]like the screen in front of puppeteers [00:25:23]So it's a realistic figure here. [00:25:25]And this little low wall,

[00:25:29]Right. [00:25:30]And then so there's shadows [00:25:34]because of the fire and the people. Right. [00:25:36]And says, I'm imagining it. [00:25:39]He says, then also imagine

[00:25:43]straight folks here [00:25:46]Now, the word he [00:25:52]So an artifact, [00:25:53]critically important words. [00:25:57]Okay.

[00:25:58]So the key thing about artifacts [00:26:00]an artifact as an artifact [00:26:03]It's been made by humans, [00:26:07]Right. This fire is human made. [00:26:09]So it's an artificial fire,

[00:26:13]Right. [00:26:13]So I have an artificial [00:26:18]Well, burn me. [00:26:19]But, you know, if it falls [00:26:23]So it's a real fire,

[00:26:26]but a real fire, which is also human made. [00:26:29]It's under human control. So it's both. [00:26:32]It's both an artifact. [00:26:33]The lantern is definitely an artifact [00:26:37]And the fire is is a natural form

[00:26:43]contained by that artificial form. [00:26:46]So we've got artifacts [00:26:49]which are being carried by these people [00:26:53]Right. This manmade fire [00:27:02]So then also

[00:27:03]imagine there are people along the wall [00:27:06]that protect the puppet statues of people [00:27:10]were every material. [00:27:11]And as you'd expect, some of the people, [00:27:15]to each other. Right.

[00:27:17]And some are silent. [00:27:19]Gokhan says it's a strange image [00:27:23]and strange prisoners to Socrates says, [00:27:27]Dude, they're like you and me. [00:27:29]They're just regular people.

[00:27:32]We're describing a prison for their mind. [00:27:34]They're just like us [00:27:37]who are also imprisoned by these thoughts. [00:27:40]When do you suppose, [00:27:43]see anything of themselves or one another

[00:27:47]that the fire casts on the wall [00:27:52]Right. [00:27:53]And then he says, well, then also the [00:27:57]were bouncing off of the wall? [00:27:58]Then like as these shadows are moving back

[00:28:02]and forth and making shadows move back [00:28:06]So then these people would think, [00:28:09]that we're watching, right? [00:28:10]So they're just seeing something. [00:28:12]They're seeing moving pictures on a screen

[00:28:16]And they're hearing voices [00:28:19]And they would think that it's coming [00:28:23]so they're watching a movie [00:28:28]And then since [00:28:30]Because they're standing

[00:28:31]they're not sitting in a circle [00:28:36]and they're all [00:28:37]watching the same exact thing. [00:28:40]Then they're talking to each other, [00:28:45]Right. And Socrates says, well, wouldn't

[00:28:48]they make up all kinds of words, [00:28:51]Don't you think [00:28:52]if they could talk to one another, don't [00:28:56]for the things that they see [00:28:59]Right.

[00:28:59]So this rational knowledge, [00:29:05]We know rationally, rationally is binary, [00:29:08]where things are divided into a [00:29:11]Right. [00:29:12]It's a binary

[00:29:15]so that we have to define our words [00:29:18]clearly and, you know, using. [00:29:21]So we describe things [00:29:27]hey. So these words and numbers [00:29:30]is a rational form of language, right?

[00:29:33]So in our circles of systematic [00:29:36]we've got ontology in the center, [00:29:37]and then we've got right outside [00:29:41]So the words that we make up, [00:29:44]Right.

[00:29:45]So you're saying [00:29:46]wouldn't they also create words [00:29:49]not just a language like ours, [00:29:53]that they thought that they knew [00:29:57]The pictures

[00:29:57]that they're seeing on the wall, [00:30:02]they couldn't they make up [00:30:06]In other words, Socrates are saying, [00:30:10]Right. [00:30:10]We just made shut up.

[00:30:11]We just made up this language. [00:30:13]Right. We created this language. [00:30:16]So words and numbers that we use [00:30:19]to describe the world, [00:30:23]And we create those words

[00:30:27]Right? [00:30:28]So if we're only [00:30:29]seeing shadows on the wall, then [00:30:33]that will still describe the world, but [00:30:37]And then if somebody tries

[00:30:41]then we'll say, well, you're crazy, right? [00:30:43]Are you using words in the wrong way? [00:30:45]You're not using the words [00:30:48]You're using words [00:30:51]in a way that does

[00:30:52]it that seems inconsistent [00:30:55]Right? [00:30:56]And so, um, [00:30:59]so yeah. [00:31:00]So the point being,

[00:31:02]They make up language, right? [00:31:04]And their language is reflecting [00:31:08]But the words are artificial, right? [00:31:11]So language sometimes I. [00:31:13]Right.

[00:31:13]Artifacts with an E, [00:31:19]most people's radio with an eye. [00:31:20]So artifact, [00:31:25]Right? [00:31:25]So some things artificial

[00:31:30]I mean, if it's not artificial, [00:31:33]So there's artificial [00:31:37]well then the opposite of that [00:31:40]Right? [00:31:41]But so we could say yeah, natural

[00:31:45]natural things [00:31:49]Yeah. [00:31:49]So then naturally these folks [00:31:55]to describe what they see, they're also [00:32:00]but they also create,

[00:32:07]you might create [00:32:08]ideas that, you know, correspond to those, [00:32:12]you know, so [00:32:15]It's just like all right. [00:32:16]Well, you know, this thing looks like

[00:32:19]whatever shadow this castle on the wall, [00:32:22]maybe this looks like a cup, [00:32:23]but maybe this also looks like a cup, [00:32:27]And then they'll be like, [00:32:28]okay, it's the same idea, you know,

[00:32:31]So you can have the color red, [00:32:37]So those are that's rational red, not red, [00:32:40]blue, not blue, orange, not orange, [00:32:45]these things, red [00:32:49]are between 625

[00:32:53]So we can describe those things. [00:32:55]But then color, right? [00:32:57]You can't see color [00:33:00]Color is both red [00:33:03]Right?

[00:33:03]So any other thing like a light [00:33:08]but it can't be both red and not red [00:33:12]Where's color is an abstract idea [00:33:16]which is abstracted [00:33:20]And therefore

[00:33:23]So in the same way that we can create [00:33:28]to describe shadows on the wall, likewise, [00:33:34]Ideas that we've created [00:33:37]like color. [00:33:38]Right?

[00:33:38]And so something that is just, [00:33:43]you know, maybe this would be a good time [00:33:48]another distinction [00:33:52]this text that is in [00:33:56]But between what we call artificial

[00:34:00]or artificial forms or artificial ideas [00:34:04]versus natural ideas, [00:34:09]or natural forms, [00:34:13]so we can say, you know, [00:34:14]there is a fire, one instance of fire.

[00:34:18]So this is fire [00:34:22]Right [00:34:26]I can see, something I can feel right, [00:34:31]And if it were roaring, [00:34:34]Right?

[00:34:34]So there's the fire that I can sense, [00:34:40]but then there's also a form. [00:34:42]And then there's the word fire. [00:34:43]Right? The word fire. [00:34:46]It doesn't burn my tongue.

[00:34:47]I can think about fire or imagine fire [00:34:50]burn my hair or set my my brain on fire. [00:34:53]Right. [00:34:53]So the idea of fire, [00:34:58]They're not they don't burn. Right.

[00:35:01]But then there's also sort of [00:35:02]like the form of fire, [00:35:06]even if we don't have any language at all, [00:35:10]It's still like something, [00:35:14]And so there's something about fire

[00:35:18]of whether or not we have a word for it. [00:35:20]So we would call those not artificial [00:35:27]um, for [00:35:33]example, we could say that [00:35:37]I mean, the sensual thing,

[00:35:41]But lantern is another idea, another form, [00:35:45]you know, [00:35:47]to be a lantern or whatever, [00:35:49]So we could say this has the, [00:35:54]something, a form created by humans.

[00:35:57]And the fire itself is a natural form. [00:36:00]It's a form [00:36:03]But we did create the word fire, right? [00:36:06]So which is so out of artificial rational [00:36:11]versus natural knowledge, I guess

[00:36:16]no, there's [00:36:18]sharing natural forms [00:36:21]All right. [00:36:25]we learned that in chapter seven to define [00:36:29]as to divide

[00:36:34]Knowledge is rational knowledge is binary [00:36:38]divides everything into two. [00:36:42]And so like zero, [00:36:46]And zero is a signifier [00:36:50]And in signifying nothing,

[00:36:54]it's the paradox of the signifier, right? [00:36:57]So signifiers create they in [00:37:00]and through their activity [00:37:03]So we must not forget that paradox [00:37:08]all rational divisions

[00:37:12]They create [00:37:18]So that's the artificial point. [00:37:21]And those are some of the bonds, right? [00:37:23]That hold people bound to particular ways [00:37:31]prior to their “metanoia”

[00:37:32]or conversion [00:37:35]Let's, let's, let's that's okay. [00:37:38]Let's dig back into this text. [00:37:42]Do you suppose these prisoners [00:37:43]other than the firehouse in the wall,

[00:37:46]names for the things that they see [00:37:50]the clock on [00:37:52]Also an echo all right. We all got that. [00:37:55]Then the prisoners would in every way [00:37:57]that the truth is nothing

[00:38:02]Now, here, [00:38:06]It's important to learn some Greek, [00:38:08]I think, for Western philosophy [00:38:10]and so the Greek word here is [00:38:12]just decided.

[00:38:13]We're on the board to write it. [00:38:15]We put it way up here. [00:38:16]Um, the Greek word is Althea [00:38:19]all right, [00:38:21]So let's look here at the Greek.

[00:38:23]So we get to know this word. [00:38:24]L8, the elite base here. [00:38:27]Um, elite. [00:38:28]This elite base. Um, [00:38:32]literally means unconcealed.

[00:38:34]So this is the word [00:38:38]but it's a negative word, [00:38:40]or to disclose to uncover uncovers [00:38:45]So that which is uncovered. So. [00:38:46]Well, we'll see, I think in a moment.

[00:38:48]Why, that's [00:38:52]To, to so many philosophers, [00:38:57]The negative aspect of it, [00:39:00]disclosed or unconcealed [00:39:04]Once these folks turn around,

[00:39:08]or metanoia, then they turn around [00:39:11]the truth will be UN- [00:39:15]uncovered, discovered, revealed, right? [00:39:19]The veil will be lifted so uncovered. [00:39:24]Right, or unconcealed.

[00:39:26]So truth “Aletheia” [00:39:31]So to uncover that which is uncovered [00:39:37]So just to explain the word means truth. [00:39:40]So, Alethea, [00:39:43]but literally etymological

[00:39:48]Revealed, right. Uncovered it. [00:39:51]So truth is something that is uncovered [00:39:56]It's not something that's created. [00:39:58]So truth is always going to beyond. [00:40:01]Truth will always be

[00:40:04]because understanding is something [00:40:09]So we understand things through language [00:40:12]And but our understanding [00:40:17]because truth is something transcendental, [00:40:22]partially from a particular vantage,

[00:40:26]Right. As we've seen, [00:40:29]The view from everywhere is impossible. [00:40:31]The truth that is uncovered to me [00:40:34]That's why I stand on the circle, right? [00:40:36]So I stand on the circle

[00:40:38]and therefore possess truth, [00:40:42]So to my understanding of truth, [00:40:49]And part [00:40:49]of that is because words [00:40:52]All right.

[00:40:53]Stay a scientist with sex the note to me, [00:40:58]I'll try to stay on task with the text [00:41:03]we know how you feel. [00:41:04]It's time to record. [00:41:05]But those anxieties and imposter

[00:41:09]You start putting random edits [00:41:11]You don't know whether you're a philosophy [00:41:15]or YouTuber, just obsessed with circles. [00:41:18]Then it hits you circles. [00:41:21]That's it. You think circles.

[00:41:23]All I need is a couple of teenagers [00:41:27]Brad’s Cosmetology School. [00:41:29]It'll leave you feeling good. [00:41:32]Brad’s Cosmetology School. [00:41:34]It'll have you turning circles

[00:41:38]I look good. [00:41:39]And then the prisoners would in every way [00:41:43]is nothing other than the shadows [00:41:46]So human made artifacts and then shadows [00:41:52]we need to distinguish between

[00:41:57]Socrates consider then [00:42:00]were released from their bonds [00:42:04]The things that they are ignoring, [00:42:07]It's one of the things about their bonds [00:42:09]It's not you know, they're bound

[00:42:14]All they have to do is turn around [00:42:17]And then they won't be bound anymore. [00:42:18]They're bound [00:42:22]by their ignoring, their [00:42:30]they are ignoring everything

[00:42:34]behind them. [00:42:34]That's where ignorance means the ignoring. [00:42:38]Imagine that something like this happened. [00:42:40]Suppose that one of them was freed [00:42:43]turn his head, walk and look up toward

[00:42:45]He'd be in pain [00:42:50]unable to see the things [00:42:53]What do you think he'd say [00:42:54]if we told him that [00:43:00]What do

[00:43:00]you think he'd say if we told him that? [00:43:03]But now that he's a bit [00:43:09]there is that connect that [00:43:13]you know, our understanding of ontology [00:43:17]that the things that ARE

[00:43:21]and has turned towards [00:43:26]So now he's [00:43:29]little soul is turned [00:43:32]Then we begin this upward [00:43:37]that turning around

[00:43:40]which are the unrealistic [00:43:43]They only exist as far as like the [00:43:48]It's just a trick of light, [00:43:52]just staring at screens all the time, [00:43:55]That's all it is.

[00:43:56]Light changing on the screen has them [00:44:03]reality. [00:44:05]They so many people just staring it [00:44:09]light on the screen that they're ignoring [00:44:14]reality.

[00:44:15]But if they could turn away [00:44:18]straight and stop ignoring, [00:44:22]from their ignorance of reality. [00:44:24]And they returned towards things [00:44:30]things that are more things

[00:44:37]Namely, [00:44:39]and the people that are casting them, [00:44:42]that are manipulating them [00:44:46]And now he sees more clearly [00:44:50]to each of the things passing by

[00:44:53]and compelled him to answer, do you think [00:44:57]that he'd believe [00:45:00]were truer than [00:45:04]what he was seeing now? [00:45:06]What he was now being shown

[00:45:09]And here again, [00:45:13]So Althea, that which is true [00:45:17]But here in the sense of [00:45:20]This is much truer than that. [00:45:23]So it's not truth, but it's true.

[00:45:26]Her and the shadows on the wall. Right. [00:45:29]So turning away from the shadows [00:45:33]and the natural forms, [00:45:36]It's truer than you know, [00:45:41]into the cave and truer.

[00:45:45]And if someone compelled him [00:45:47]when it hurt his eyes, [00:45:50]the things that he's been able to see, [00:45:54]than the ones that he's being shown [00:45:58]and if someone dragged him away from there

[00:46:00]Now, this by force is not super important [00:46:05]Maybe it is in terms of how we interpret [00:46:09]weird force or “rhome” used very, [00:46:12]very often [00:46:16]So we're going to begin now with Plato's

[00:46:22]That will turn to a little section [00:46:23]of this discourse between Socrates [00:46:28]And then we'll turn to the Phaedrus dialog. [00:46:30]When we get to the Phaedrus dialog, we'll [00:46:34]And so earlier

[00:46:38]right you've got logic and desire, [00:46:42]of the chariots, right? [00:46:44]This horse of desire [00:46:47]The horse of desire [00:46:54]etymologically,

[00:46:55]at least according to Socrates, [00:46:59]that sexual drive, that primal drive, [00:47:02]that drive can be a violent drive or, [00:47:06]whatever drives us, the sort of passions, [00:47:10]that drives our desire

[00:47:13]as a kind of force that moves the soul, [00:47:17]which is also a kind of force. [00:47:19]So if someone or something [00:47:22]dragged this little soul [00:47:25]by force up the rough

[00:47:28]let them go [00:47:30]wouldn't be pained and irritated [00:47:34]When he came into the light [00:47:38]when he then be unable to see a single [00:47:44]he couldn't see any of those things

[00:47:47]when he's up here. [00:47:48]And the light's right [00:47:53]and glow was like, well, you know, [00:47:56]He would be unable to see them at first, [00:48:00]Okay, I get your point.

[00:48:02]Take time. [00:48:03]At first he'd be able to see it [00:48:08]then images of men [00:48:14]first they would see shadows [00:48:19]and then images

[00:48:25]Now, I think it's really important [00:48:26]for us to make a clear distinction [00:48:30]With so we experience or we know shadows [00:48:35]That's the, [00:48:37]that's how these images, these mental

[00:48:41]So the conscious mind, right? [00:48:42]These images appear in our imagination. [00:48:45]That's where they in the visual cortex [00:48:50]we can imagine [00:48:54]We can imagine all sorts of things in our

[00:48:58]Right. But we also imagine images. [00:49:01]So both of these things, [00:49:06]in the imagination. [00:49:07]That's where phenomena [00:49:12]That's just how we perceive reality.

[00:49:15]But there is an important difference [00:49:20]The image is [00:49:23]well, [00:49:28]you know, my cup or something up here, [00:49:31]then the image that appears

[00:49:35]when you look at this thing, [00:49:41]the cup, right [00:49:46]that appears to your conscious mind [00:49:50]is different than the shadow [00:49:54]of that cup cast on the wall.

[00:49:56]Right. Like, really very different. [00:49:59]So it's important to keep in mind [00:50:03]that distinction and that difference. [00:50:06]But remember that [00:50:07]the people that are down

[00:50:11]And as we'll see the words that they [00:50:15]is actually the same language [00:50:16]that other people are seeing [00:50:21]Right. So they say hey, cup. [00:50:23]And then this person says,

[00:50:25]But they're seeing the shadow of [00:50:32]Right. [00:50:32]And so they've learned the word [00:50:37]rather than that of which it is a shadow. [00:50:41]Right.

[00:50:43]Which is still just an image of something [00:50:46]Right. [00:50:47]But if we were talking about something [00:50:50]you know, love then then we might say, [00:50:53]you know,

[00:50:57]It's not something it's not physical. [00:51:01]Love. [00:51:01]It's something that's fabricated [00:51:05]or it's the actors and characters [00:51:09]So it's an image of love

[00:51:13]that I feel for my kids right now [00:51:16]Right. [00:51:16]But then the shadow of love [00:51:22]of abusive relationship or something [00:51:27]It uses the word love,

[00:51:32]It's the dark opposites, the negative. [00:51:35]It's the it's the opposite. [00:51:36]If anything, it's the opposite, right? [00:51:39]It's more [00:51:44]It's the shadow of the image.

[00:51:45]It's the dark part. [00:51:47]The part that's only the darkest right. [00:51:50]Not the light that frames it, [00:51:55]but the darkness that it composes. [00:51:57]So hopefully this is making some sense,

[00:51:59]So again, at the end of book six, [00:52:04]and now and book seven [00:52:07]We see these various ways of being [00:52:12]with our imagination, but we also know [00:52:15]We know physical things, right?

[00:52:17]Physical, sensual bodies, anything [00:52:21]I mean, it could be music, write music [00:52:24]Light as a sensual thing touches a sensual [00:52:29]anything that we can sense the universe, [00:52:33]you know, is essential thing.

[00:52:35]So a lot of things fit here, right? [00:52:38]But they're different than images [00:52:41]are different than words of those things [00:52:46]right? [00:52:46]So we're talking about differing ways of

[00:52:50]There's the idea of music or beauty [00:52:54]that exists in the mind of the composer. [00:52:56]Then there's the words in the notes [00:52:59]Then there's the actual music [00:53:01]and then maybe there's like a three file

[00:53:05]And then there's just, [00:53:06]I don't know, noise or dissonance [00:53:10]That would be the shadow of it, right? [00:53:12]Dissonance, [00:53:15]Cool.

[00:53:16]So next, continuing on the first night [00:53:20]then images of men around the things [00:53:24]Right. [00:53:24]Of these would be able to study [00:53:26]the sky and the sky itself

[00:53:30]I think here now he's beginning to sort of [00:53:35]artificial forms are things that, [00:53:40]And then finally to, [00:53:44]or what he calls to Agatha's [00:53:49]at this point, he would infer and conclude

[00:53:53]the seasons and the years and governs [00:53:57]and is in some way the cause of all [00:54:02]Then he says, What about when? [00:54:05]What about when? [00:54:06]He reminds himself of his first dwelling

[00:54:10]May his fellow prisoners [00:54:13]and what passed for wisdom down there. [00:54:15]Don't you think that he'd count himself [00:54:19]and pity the others [00:54:22]answers, no doubt.

[00:54:23]And if there'd been any honors or praises [00:54:27]the one who was sharpest at identifying [00:54:32]and who best remembered, [00:54:37]wouldn't he rather be in other words, [00:54:39]when this guy rather like become a servant

[00:54:43]right without any possessions, work [00:54:47]without possessions, [00:54:49]rather than go back and live in that way [00:54:53]Take the blue pill or whatever [00:54:58]by consent.

[00:54:59]I suppose I'd much rather suffer [00:55:04]Socrates is consider this to [00:55:06]this man went down into the cave again [00:55:09]and sat down in his same seat [00:55:12]right when his eyes suddenly

[00:55:14]be filled with darkness, [00:55:18]the same way that his eyes were filled [00:55:21]Now his eyes are filled with darkness [00:55:25]and before his eyes had recovered. [00:55:27]And the adjustment would take time, right?

[00:55:29]While his vision was still dim. [00:55:30]If he had to compete with those people. [00:55:33]Right about talking about these images, [00:55:37]if he had to play a game, [00:55:40]about predicting the future or whatever,

[00:55:42]getting the most likes on Instagram [00:55:45]right about who's going to be the next [00:55:49]He would, like fail [00:55:51]He would be really bad at that game [00:55:56]and you've learned

[00:55:59]even do this thing that you used [00:56:02]You've lost the ability. [00:56:04]So wouldn't it [00:56:07]from his upward journey [00:56:11]and that it isn't worthwhile

[00:56:15]and for anyone who tried to free them [00:56:18]Right. [00:56:21]Just look at what you're missing, [00:56:26]We painted Socrates [00:56:30]they certainly would

[00:56:33]you know, maybe not kill them, but just [00:56:36]take tenure away or remove them from their [00:56:40]So Socrates says this whole image Glock [00:56:44]with what we said before. [00:56:45]The visible realm

[00:56:49]Right? [00:56:50]So we're likening the sensual [00:56:56]So we said before, at some point, I think [00:57:00]this is the physical or [00:57:04]physics and metaphysics.

[00:57:06]This is the visible realm, [00:57:09]Those things that we can see, [00:57:12]Right? [00:57:13]All of this must be like. [00:57:14]And he says to the prison dwelling

[00:57:18]and the light of the fire [00:57:23]right. [00:57:23]Becomes allegory for the sun [00:57:28]that this is something [00:57:31]It's a human made fire

[00:57:33]rather than the the form of fire itself, [00:57:38]And if you interpret the upward journey [00:57:42]as the upward journey of the little soul [00:57:47]then you grasp. [00:57:47]But I hope to convey a sense

[00:57:51]Right [00:57:56]and the knowable realm, [00:58:01]to Agatha in the form, right? [00:58:04]This natural form, [00:58:08]the good goodness, beauty justice,

[00:58:12]whatever we want to put up there, [00:58:15]is the last thing to be seen [00:58:19]But one after one [00:58:23]one must conclude [00:58:25]that is correct and beautiful

[00:58:28]and its source in the visible realm [00:58:32]And it controls and provides truth [00:58:38]who has [00:58:38]to act sensibly in private [00:58:42]If you're going to be

[00:58:44]then you need to see this truth. [00:58:45]And once you see this truth, [00:58:47]that it is the cause of everything [00:58:51]And everything, [00:58:56]Then he says, Share this thought

[00:59:00]All right, it got it thinking. [00:59:03]Socrates says, All right, [00:59:06]Isn't it surprising [00:59:09]are unwilling to occupy themselves [00:59:12]and that their souls are always pressing

[00:59:16]You know, like if you, you know, if you're [00:59:20]I mean, Professor [00:59:21]was like to talk about philosophy [00:59:24]or have liked to have discussions [00:59:26]about these abstract forms

[00:59:29]People like to have intelligent [00:59:34]ethics and philosophy and beauty and art [00:59:40]Right. [00:59:40]Nothing wrong with that. It's like, [00:59:43]That's a great

[00:59:46]So they don't like to [00:59:48]they don't want to go back and teach [00:59:52]They'd rather stay up here [00:59:54]who are still trying to understand truth [00:59:59]Right.

[01:00:01]These souls are always pressing up [01:00:03]to spend their time above forever, [01:00:07]And then Socrates says, Well, [01:00:11]when someone turns get another conversion [01:00:16]Right.

[01:00:16]So this matter, Noya, [01:00:20]on its upward [01:00:23]why would anybody turn around and go back [01:00:26]Right? [01:00:26]They'd rather stay up here

[01:00:29]conversations with other people [01:00:33]all day and talk about truth and beauty [01:00:37]Right. [01:00:41]another, metanoia [01:00:42]conversion

[01:00:47]to the kaka of human life? [01:00:51]He uses the word “kaka” there is, [01:00:55]you know, when one translator translates [01:00:58]And was like, what is the actual word? [01:01:00]And I looked up the word

[01:01:02]So I don't know why [01:01:05]It works in English and in Greek [01:01:09]So yeah, to the kaka of human life. [01:01:13]Why would somebody do that? [01:01:14]Why would somebody turn from

[01:01:18]Divine Study -- Divine Transcendence [01:01:21]about the kaka of human life? [01:01:24]Do you think it's surprising [01:01:28]if he has to contend [01:01:31]and the statues of which they are justice

[01:01:35]with people who have never seen justice, [01:01:39]and talk to those people about justice, [01:01:44]They don't know anything about it. Right. [01:01:45]So one, [01:01:49]who have experiences with justice

[01:01:53]and rather talk to them, then go talk [01:01:57]But anyone with understanding [01:02:00]confused in two ways and from two causes, [01:02:05]from the light into the darkness [01:02:09]So in other words,

[01:02:10]they just as we said before, [01:02:13]and they're coming out of the caves [01:02:17]they're going to be blinded [01:02:19]And the blinded by the light then [01:02:23]But then when they go back down

[01:02:25]they're going to be blinded [01:02:27]And their eyes won't see clearly. [01:02:29]So they can't see as well as the people [01:02:32]Right. And so, [01:02:34]as we've already

[01:02:36]But Socrates makes the point here [01:02:41]You're still confused either way, [01:02:45]from the light of truth [01:02:49]of ignorance, [01:02:53]And this in between this right,

[01:02:58]das zwichenheit das zwichens, [01:03:04]We all exist [01:03:04]in this sort of “in between” -- you know? [01:03:09]but we're not out of the cave [01:03:11]Because

[01:03:14]So we encounter one another in this [01:03:19]Right. [01:03:19]And so how do we know [01:03:23]crazy shit and they have these crazy ideas [01:03:27]like,

[01:03:29]than we're used to them, using them [01:03:33]about the world and about ourselves. [01:03:35]And about the world around us [01:03:38]If they're talking about those [01:03:41]You know,

[01:03:44]But are they sounding crazy? [01:03:45]Because they're coming from the light [01:03:49]to try and get people [01:03:52]Or are they sounding crazy because they're [01:03:57]And so they how do you know?

[01:03:59]Is it because they know more than us [01:04:02]They're all just confused, right? [01:04:05]Is the point. [01:04:06]And Socrates point is that you don't [01:04:10]whether this crazy person is crazy

[01:04:13]and they're coming out of the cave [01:04:17]because they're crazy [01:04:20]Right. [01:04:21]And, and know things that we don't. [01:04:24]Another point then, Socrates says,

[01:04:27]then then here's what we must think [01:04:29]about these matters coming to some sort [01:04:32]of a conclusion that education is not [01:04:37]namely, [01:04:43]that lack it they are

[01:04:46]not putting knowledge [01:04:49]So it's not about going to school [01:04:52]so that they can just like make deposits [01:04:57]Or so that you can write things down in [01:05:01]Right.

[01:05:01]It's not just to make deposits [01:05:04]and or to pass on knowledge [01:05:09]That's not what education is, right? [01:05:11]This is what Socrates saying. [01:05:13]That's not education.

[01:05:16]Education is not giving [01:05:18]people knowledge [01:05:21]or putting knowledge into souls [01:05:25]It's not like putting sight into blind [01:05:29]It's not like that.

[01:05:31]But our present discussion [01:05:34]shows that the power to learn [01:05:37]is present in every one's soul [01:05:41]and that the [01:05:41]instrument

[01:05:45]that cannot be turned around. [01:05:48]Away from that which is coming into being [01:05:51]without turning the whole soul [01:05:54]until it is able to study that which is [01:05:58]and that

[01:05:58]which is the brightest thing that is [01:06:01]truth or goodness, [01:06:04]namely the one we call to thumb the good [01:06:08]right. [01:06:09]He says, God answers facts right

[01:06:12]then, says [01:06:16]It's the art, it's the craft. [01:06:20]The art education is the art concerned [01:06:25]What very thing? [01:06:26]This turning around

[01:06:29]Metanoia, this turning around [01:06:32]and with how the soul can most easily, [01:06:35]most easily [01:06:39]That's part of the point, is that you have [01:06:44]If you can't really make somebody

[01:06:48]of getting people to the most easily [01:06:54]Education is not the craft [01:06:58]or the art of putting sight into the soul. [01:07:01]Education takes for granted. [01:07:03]That sight is there,

[01:07:07]the right way [01:07:11]and so [01:07:11]a teacher tries to redirect it [01:07:16]Right. [01:07:17]Socrates goes on to emphasize

[01:07:22]Right, actually have really good eyesight, [01:07:27]these fine distinctions [01:07:30]So they're noticing tiny [01:07:33]whereas the people appear [01:07:34]so blinded by the light that it's harder

[01:07:37]Right? So you're blinded in both ways. [01:07:40]But his point is these [01:07:42]So, you know what? [01:07:42]If we bring them [01:07:47]things that matter

[01:07:50]their whole soul, [01:07:53]convincing them to re-orient their desire, [01:07:58]have a desire you have to have a desire [01:08:01]Right. [01:08:01]That's how I gave them began

[01:08:05]You got to find some motivation [01:08:07]that's going to make [01:08:11]Somebody's got to want to turn away [01:08:17]and turn [01:08:19]Right.

[01:08:21]And that's a hard, painful process [01:08:24]thinking differently [01:08:28]Next thing Socrates points out [01:08:33]the skill or the oratory, [01:08:37]the skill of reason, rationality,

[01:08:42]Right. You said this is a skill. [01:08:44]This is a tool. [01:08:46]It's a creative tool. [01:08:47]That's artificial. It's tool [01:08:50]Right.

[01:08:50]It's one of the greatest inventions [01:08:55]So because of this tool, [01:08:59]we can think mathematically, we can think [01:09:04]And that skill [01:09:07]seems to belong to something more divine,

[01:09:12]is either useful and beneficial [01:09:16]or useless and harmful [01:09:20]depending on the way that it is turned. [01:09:24]Have you ever noticed this about people [01:09:27]but clever, how

[01:09:31]and how sharply it distinguishes [01:09:35]This shows that it [01:09:39]There's people who are guardians, or [01:09:44]or whatever staring at the wall [01:09:47]These folks, their vision is really keen

[01:09:51]Their sight isn't inferior, but rather [01:09:54]it's been forcibly enlisted [01:09:57]into the service of [01:10:00]Kaka -- crap [01:10:02]so that the sharper it sees, the more crap

[01:10:06]it accomplishes [01:10:09]gluttons like smart, [01:10:11]powerful people [01:10:15]Yeah, I've seen that before. Right. [01:10:17]So these in other words, these folks

[01:10:23]They're doing so because they understand [01:10:26]these people entertained [01:10:30]Right. Just entertained [01:10:34]then as long as [01:10:35]we've got their attention,

[01:10:39]Attention equals votes. [01:10:40]Attention is the most valuable commodity [01:10:45]So as long as they've got their attention [01:10:49]as long as we're casting these shadows [01:10:53]then they have no reason to turn around

[01:10:59]ignoring what we're doing, making it right [01:11:03]to uncover or discover [01:11:09]or which are the things that are [01:11:13]by the people [01:11:20]So how can the vision of these

[01:11:25]right? [01:11:25]In other words, they've been [01:11:28]They're being used to even [01:11:29]they don't know that are tools in this, [01:11:36]Then he uses more language of

[01:11:40]of child rearing and that like if we were [01:11:44]Right, without getting them encrusted with [01:11:51]and greed and other kind of pleasures [01:11:57]Right. [01:11:57]Selfishness being selfish pleasures.

[01:12:01]Right. [01:12:02]Those sort of things like leaden [01:12:06]rates of by keeping them entertained [01:12:10]and sex and pleasure [01:12:15]increased the stall

[01:12:19]instead of instead, [01:12:24]to look at the truth, then I say that [01:12:30]would now see those sharply, just as it [01:12:33]now sees sharply the things that it's [01:12:36]In other words, they have really refined,

[01:12:39]And if we could just get them [01:12:42]truth and justice and goodness and beauty [01:12:47]rather than, you know, division [01:12:52]that those in power are tricking them [01:12:56]you know, paying attention to,

[01:13:00]And then he says, [01:13:03]that have no experience of truth, right? [01:13:06]Sort of direct [01:13:11]Then doesn't it follow that [01:13:15]doesn't it follow necessarily logically

[01:13:18]from what was said before, that [01:13:23]but neither with those who have been [01:13:26]being educated? [01:13:27]In other words, these folks [01:13:31]They don't even know what's going on.

[01:13:32]They don't even [01:13:34]They definitely can't govern a city [01:13:38]Right. [01:13:39]How the game works and that sort of thing. [01:13:42]And he says, but what about these folks

[01:13:46]believe in truth and justice and beauty [01:13:52]to Agatha's the good right have seen, [01:13:54]the good and the beautiful good things [01:13:57]since they wouldn't want to govern [01:14:00]they the educated, he said

[01:14:04]the uneducated would fail [01:14:06]they said the uneducated would fail [01:14:08]because they don't have a single goal [01:14:11]and which all of their actions, [01:14:14]So we talked about logic and desire

[01:14:18]and need to be aimed towards [01:14:21]If it's aimed towards [01:14:24]that's what orients and drives [01:14:28]Towards towards one's reason [01:14:33]that sort of existential purpose

[01:14:36]they don't they've never even thought [01:14:38]You don't know how to pick existential [01:14:41]So they [01:14:43]so they're going to fail because they just [01:14:46]Like, this feels good or this feels good.

[01:14:48]They're driven mostly by their passions [01:14:53]Right? What's going to feel good, right? [01:14:54]Now, that sort of thing. [01:14:57]So their actions aren't aimed towards [01:14:59]But he says also

[01:15:02]the educated the educated [01:15:05]refuse to act right, thinking that they're [01:15:11]and they don't want to deal [01:15:15]of poverty or injustice or racism [01:15:20]Right.

[01:15:21]Then, Socrates says it's our task [01:15:23]as founders, then to compel the best folks [01:15:27]to make the ascent and [01:15:31]to metanoia and to turn around [01:15:36]Since we said previously,

[01:15:38]but when they've made it [01:15:41]we must not allow them to do [01:15:45]Glycans like remain [01:15:47]scientists. [01:15:48]Well, today we let them stay there

[01:15:53]to the prisoners in the cave [01:15:57]whether they are lesser of greater value [01:16:01]Yeah, but don't those teachers, [01:16:03]Don't they deserve to stay out? [01:16:06]And Socrates said No,

[01:16:09]no, with great responsibility. [01:16:13]Or with great knowledge [01:16:16]Right. [01:16:16]So the job of the city says [01:16:19]is not to spread happiness

[01:16:21]just to maximum happiness [01:16:25]It isn't the law's concern. [01:16:26]To make any one class in the city [01:16:27]outstandingly happy, but to contrive [01:16:33]by bringing the citizens into harmony

[01:16:36]through persuasion or compulsion, [01:16:40]the unique benefits that each individual [01:16:45]The law produces such people in the city [01:16:49]to allow them to turn in [01:16:54]but instead

[01:16:55]to make use of them to bind citizens. [01:16:58]Together, [01:17:01]Like if you [01:17:03]and you don't if you didn't [01:17:06]and that kind of stuff,

[01:17:08]But if you are raised here [01:17:10]and you are raised in this society, [01:17:15]So he says, We've made you kings [01:17:21]as it were, both for yourselves [01:17:24]You are better and more completely

[01:17:28]and are better able [01:17:31]Therefore, each one of you good people [01:17:36]must go in turn [01:17:40]to live in the cave [01:17:43]in the common dwelling place of the others

[01:17:47]and grow accustomed to seeing in the dark. [01:17:51]And we are used to it. [01:17:52]When you're used to it, [01:17:55]because you've seen the truth [01:17:58]about find just and good things.

[01:18:00]You'll know at each images [01:18:04]therefore for you and our city, for you [01:18:09]not like the majority of cities nowadays [01:18:12]who fight over the shadows [01:18:16]people who fight to control the shadows,

[01:18:20]people who fight to just entertain [01:18:24]They will continue [01:18:30]Our city won't be run like that, [01:18:33]shadows and struggle [01:18:39]as if that were a great good right.

[01:18:43]But instead our city will be governed [01:18:46]by people who are awake [01:18:49]For the truth is surely this a city [01:18:53]are least eager to rule, [01:18:57]must of necessity be most free

[01:19:01]from civil war, [01:19:04]whereas a city with the opposite [01:19:07]kind of way. [01:19:09]So that brings us to the end of this [01:19:13]allegory of the cave

[01:19:16]The discussion goes on, but nevertheless [01:19:21]And so next [01:19:24]still about desire and about cultivating [01:19:30]Right. [01:19:30]Well, in order for this prisoner

[01:19:33]they need a desire to do so. [01:19:36]Write something that will force them [01:19:41]Write something that's one [01:19:45]to stop ignoring what they're ignoring, [01:19:50]Once they turn around,

[01:19:53]and they'll have the skill of vision, [01:19:57]Right. [01:19:57]But then they'll be able to see in ways [01:20:00]you know, they've been [01:20:03]And then

[01:20:04]they will be able to use the unique gifts [01:20:09]Right? [01:20:10]So then we get all of these folks that are [01:20:13]they've got all these great tools, [01:20:17]But they're just

[01:20:19]looking in the wrong way. [01:20:20]They're just oriented the wrong way, [01:20:24]Dis-Oriented, if we can get them oriented [01:20:28]by converting them [01:20:31]Right.

[01:20:32]That a new [01:20:36]that each one of them [01:20:40]Right. To all of us. [01:20:42]And that's the goal, as Socrates says, by [01:20:45]bringing the citizens into harmony

[01:20:50]To make use of them [01:20:54]Hopefully some of that resonated [01:20:59]You know, I know it's a lot to cover [01:21:02]It's hard also to cover. [01:21:04]It's just in my room, talking to a camera

[01:21:07]without any sort of passion [01:21:10]And it's a lot. So this will cover it. [01:21:12]This will take me more than two class [01:21:17]as much time to cover in the classroom [01:21:20]because there's nobody here talking

[01:21:22]I think what would be best [01:21:24]next is to take a slight mental break [01:21:27]and I mean take a mental breakdown [01:21:29]But next in the course, [01:21:30]the next step in the course

[01:21:34]at this video [01:21:37]This video by Bingx called “It's a Big Deal.” [01:21:41]And I'd like you [01:21:42]to not just watch the video [01:21:46]but also to to read the lyrics,

[01:21:50]and use this as a text [01:21:53]Right. [01:21:54]So in your next podcast, [01:21:57]that you could choose. [01:21:58]Will be great if each person kind of picks

[01:22:02]And one of the text you could choose [01:22:05]this rap by Bingx. [01:22:08]And there's [01:22:11]there's more than a few lines in the text [01:22:16]well there's more than a few lines

[01:22:18]I think, resonate with what [01:22:22]I'm, I need you to wake up right, [01:22:25]and look at what you're ignoring [01:22:29]And he says, you know, [01:22:32]I can teach again.

[01:22:34]I don't know, this just resonates [01:22:37]form of the words soul, [01:22:39]this little soul, this little soul, [01:22:43]little soul that I can teach [01:22:48]I want to free people imprisoned

[01:22:51]by stigmas and popular common beliefs. [01:22:55]There's also a [01:22:55]lot I think there's a lot in this [01:22:58]in this little rap that resonates [01:23:02]I want you to feel great.

[01:23:03]So that pathos, that's emotion [01:23:07]trying to convey to those prisoners [01:23:11]Right. [01:23:11]And stop living in the sort of nine [01:23:15]check the check

[01:23:17]and then getting to 80 without having [01:23:22]Right. [01:23:23]Right. [01:23:23]We only get one [01:23:26]That's the one of the lines in the song.

[01:23:28]So anyway, could be a good change of pace [01:23:33]this video and the words of this song, [01:23:38]for us to see one another, [01:23:42]to see our neighbors [01:23:46]to turn away from these screens

[01:23:50]one another to be able to see one another [01:23:54]in and through these texts [01:23:56]Nelle Morton said: “Hearing one [01:24:00]That pregnant pause [01:24:03]to conceive of new ideas as we passed

[01:24:09]allow those seeds to germinate [01:24:12]And then from those pregnant pauses [01:24:17]into speech as these conceptions, [01:24:22]not through intercourse, [01:24:25]that allow these new ideas to be

[01:24:31]which begins first with our metanoia [01:24:34]or our turning away from our screens, but [01:24:39]and turning towards [01:24:43]by turning towards our neighbor [01:24:47]for the sake of training the intellect

[01:24:51]for justice in order to create a republic [01:24:55]like the one that Socrates [01:24:59]So anyway, that's [01:25:02]I guess I got to get to editing. [01:25:03]I guess I got to get to editing

[01:25:08]and spend all the time with my kids [01:25:11]you took something