Plato and his philosophy of knowing the Real and the Good.

Plato and his philosophy of knowing the Real and the Good.

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Plato is a world-historical figure, and his philosophy is a world-historical existence. It has profoundly impacted the civilization and creation of spirit from its beginnings to all subsequent epochs (Yang 2017). This is the Platonic Philosophys’ specific nature’ against the intellectual, super-sensual world; it aims to raise consciousness into the domain of mind, hence the mental sphere. Consciousness is exposed to it in such a way that consciousness establishes a solid footing here. This lofty ideal is often founded on the Christian belief that the individual’s true identity is his inner divine soul. It became a common philosophy, while in Christianity, it has a strange character portraying man as destined to be blessed. Plato and his philosophy have brought the most significant impetus to this: to make this idea this National organization, this super-sensual realm. He already had a great beginning. I may consider Plato’s commitment to the true and good, his view of ethics, his view of the just person, and his view of God.

Plato’s forms of Good

“Form of the Good”, or more literally “the idea of the good” The philosophy of Plato has a concept called. Dialog of Plato The Republic describes this, behaving in the character of Socrates. This is the way a philosopher-in-training becomes a philosopher-king. It cannot be seen or explained directly, but it is the form that leads to the realization of all other conditions. The principle of good is an ideal, universal, and unchangeable form emanating from space and time, in which individual good things interact.

The kind of good is first described in the Republic in a conversation between Glaucon and Socrates. Plato acknowledges that instead of “introducing some sort of differentiation and sameness into being,” we should focus on “the one kind of sameness and difference which is applicable to human life types itself,” which is the form of the Good, thus trying to deal with the complex issues of the philosophy of justice. This approach is the basis for understanding all other states; we can understand everything else. In the dialog between Socrates and Glaucon, Plato compares the type of good to the light, for the sun is what makes us see everything. Plato describes how the light makes this passage visible.

Nevertheless, he makes a critical distinction: “the light is not vision,” he claims, “the object of vision itself.” Good is in the understandable universe, just like the sun is in the visible realm. “What makes the knowledgeable know the desire to know and the facts of the things he learns.” This is not only a “truth and truth cause, but also a topic of understanding.”

Plato discusses how the form of the Good allows knowledge to understand complex topics such as fairness. Consciousness and honesty are essential to him, but he states to Socrates, “right is far more respected.” He continues saying that “if the right isn’t, it’s “superior to that in rank and power,” and that’s what “provides comprehension and truth.”

Plato argues that the form (or idea) of the good derives its usefulness and sense from the good, but not its wisdom itself. People are encouraged to do the right, but nobody can hope to excel without moral reasoning. According to Plato, proper understanding examines the nature of those purer and more universal patterns that are the models for all created beings, rather than those material constructs and flawed intelligence. We participate in our daily encounters with all humanity. According to Plato, these perfect varieties existed from the dawn of time and are known as forms or ideas. As these forms are inaccessible to the human eye, all knowledge of them must be seen from the mind’s eyes.

In contrast, arguments derived from the domain of flow are fundamentally unsatisfactory and undefined. He has a degree of cynism the denies that evidence of interpretation has permanent authority. Essentially, Plato argues that good shape is the root of justice, fairness, freedom, beauty, and many other virtues.

Plato’s good lacks relation with reality since it does not explain what is good in the real world. The kind of goodness of Plato is not suitable to human ethics since there is no guidance or no means for people to be moral. There is no recommended method in Plato’s good form to pursue goodness. Plato recognizes the structure of the good as an obscure notion of the Republic of Socrates and proposes that the good is recognized as a principle rather than condemning it for its failures. According to Socrates in the Republic, the only solution to accept a proposal is to ignore all the objections to it, which is damaging during contemplation.

Plato’s view on reality

One of Plato’s most well-known ideas is the principle of truth. Plato suspected that there was an absolute reality hidden somewhere, in some way, in history. He was convinced that the truth existed, but he doubted that anybody would ever be able to uncover and decode it. The notion of true forms greatly inspired Plato’s theories regarding the nature of life. To him, pure forms were idealized representations of ideas that we were both familiar with. After considering how we can say that a tree is a tree even though no two trees are similar, he came up with the concept. Plato argued that our capacity to recognize a tree as a tree rather than a bush, regardless of how different one tree seemed from the next, was attributed to our understanding of the perfect shape of the tree that exists elsewhere in the universe in some way (Ricoeur). This concept of fact is soothing because it roots us in the concept of true fact, implying that there is only one interpretation of reality and that we are not trapped in a world where different interpretations of a single occurrence are all correct. The problem with Plato’s definition of true forms is that it is completely devoid of facts. Plato desired that truth adhere to those norms, and the true forms allowed him to assert that these standards did exist. We may identify trees because we’ve been taught what they look like because they have common characteristics.

Plato’s view on ethics

Like other ancient philosophers, Plato believed in a virtue-based eudaemonic ethic. In other words, happiness (eudaimonia) is the highest objective of spiritual thoughts and behaviour, and virtues are the skills and provisions required to accomplish this (aretê: ‘excellence’). There are several reasons why the idea of happiness by Plato is uncertain and why his support for a morality of happiness is silenced. First of all, it never describes the word or focuses directly on it; rather, it addresses it sideways for more questions. Secondly, dialogs distinguish the way people treat the human good and have them puzzled by how to view the discrepancies between films. This raises a deep concern about Plato’s work: whether his work is to be treated “unitarianly,” “revisionistically” or “developmentally.” Although unitalists consider dialogs part of the puzzle, claiming that from the earliest to the latest of his writings Plato maintains a single theory, revisionists think that Plato’s thinking underwent a systemic transition later in life, while developers claim that Plato’s convictions have evolved significantly during his existence. While revisionism has declined in recent years, it has become increasingly popular. Although there is no general consensus today, few Unitarians do not accept that Plato’s early, middle and late works are formed, language, scope, and content differ in style, language, scope, and content, as one would expect the philosopher who has been working for fifty years. In fact, most creators agree that it is difficult to line up Plato’s work like string perls and to recreate his creation from dialog to dialogue; for example, where the views conveyed by different dialogues appear to differ, complementary or supplementary work should be done instead of diverging.

Plato’s metaphysical philosophy is complicated by the fact that his philosophical foundations seem to have changed over his long life. In the Socratic dialogs, there is no indication that the search for goodness and human good reaches beyond the human universe. In the other hand, the intermediate dialogs show a growing interest in a comprehensive metaphysical basis of wisdom, which results in the position of “forms” as the true nature of all things and leads to the Positive form as the transcendent conception of all goodness. As for Plato’s philosophy of forms, which is not confined to human values, but embraces all nature, in the middle dialogues, he seems to be comparing nothing more than human relationships with celestial balance.

Plato’s view about God

Plato argued that a measure of goodness had to be found to describe God as benevolent, and that the degree of ‘goodness’ had to be independent of God (Edwards, “Plato view of Gods,” 2017).  This became the basis of Plato’s foundational philosophy, which was in keeping with his spiritual idea. Plato kept the existence of intelligible forms to clarify how this World, in which everything still changes, offers sufficient permanence and balance for people to hear about it, to act on it and to discuss it (Feibleman 2013). Plato postulated the existence of another material, which satisfies these requirements and justifies because, within something that never stops changing, there is something that doesn’t change because he felt that continuity and permanence couldn’t be contained in a sensible world.

Plato’s view of a just person

Plato draws a parallel on one side between the human body and the universal body on the other. The three elements that Plato claims make up a human body are reason, spirit and appetite. If a person’s soul does his job without interfering with the functions of other components, it is said to be fair. Reason, for instance, should prevail for the entire soul with wisdom and foresight. The spirit element is subject to the rule of rationality “(Plato view on justice 2017). These two elements are harmonized by a combination of behavioral and physical conditioning. They regulate the appetites that constitute the majority of the personality of an individual. Therefore, intention and spirit must exert control over these appetite, which may be exacerbated by physical gratification. These famines must not be allowed to enslave other components and usurp domination that they have no argument over. There is justice in the human being if all three embrace rationality alone.


Plato’s educational principles lie in offering educators a clear viewpoint on the essence of the different theories that originated in history’s curriculum discussion. These subjects include emotions, reason, morality, metaphysics, dialectics, sense interpretation, representation, faith, role-playing as a way of learning, motivation, and truth. If one looks at these concepts closely, one can easily see that in any discussion on educational theory, Plato’s philosophy helps us understand these interpretations. Plato introduced his curriculum philosophy to help us interpret these ideas. Plato explained his curriculum thesis in his novel ‘The Republic.’ For Plato, schooling was like exploring previously taught wisdom. This theme of education as wisdom rediscovery was based on Plato’s metaphysical philosophy of man and mind. Per man’s soul had a previous existence in a perfect universe called by Plato ‘the realm of ideas.’ It had a complete comprehension of everything in this world. When this soul was later planted in man’s body, it lost its wisdom, and education is now the way the soul will restore it


Yang, Moon-Heum. 2017. “Why Arithmetic Is Useful For Understanding The Good As The Principle Of Forms In Plato’S Republic”. Plato Journal, no. 11. doi:10.14195/2183-4105_11_7.

Feibleman, James Kern. Religious platonism: the influence of religion on Plato and the influence of Plato on religion. Routledge, 2013.

Mark J. Edwards, “The God of Origen and the Gods of Plato,” Origen Against Plato, 2017, xx, doi:10.4324/9781315186993-3

Ricoeur, Paul. “The function of fiction in shaping reality.” In A Ricoeur reader, pp. 117-136. University of Toronto Press, 2016.

Justice in Plato and Aristotle: Withdrawal versus Engagement,” Plato and Aristotle’s Ethics, 2017, xx, doi:10.4324/9781315246673-12.