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  1. The Contents of the Cave.J. R. S. Wilson - 1976 - Canadian Journal of Philosophy, Supplementary Volume 2:117-127.
    ‘The similes of the Sun, Line, and Cave in the Republic remain a reproach to Platonic scholarship because there is no agreement about them, though they are meant to illustrate.’ So wrote A.S. Ferguson in 1934, and so he could write to-day. Four decades have produced at least twenty more substantial contributions to the debate, but no agreement. I shall not attempt to arbitrate between existing interpretations, nor shall I offer an account of the ‘simile of light’ as a whole. (...)
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  • EikaΣia and πiΣtiΣ in Plato's Cave Allegory.Corinne Praus Sze - 1977 - Classical Quarterly 27 (01):127-.
    This allegory is among the most well-traversed passages in Plato's dialogues and deservedly so. Its emotional impact is undeniable, yet it confronts the reader with several problems of interpretation. There is a strong sense that it is of central importance to the crucial questions of the Platonic philosopher's education and his role in society, and it possibly holds one key to an understanding of the Republic as a whole.
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  • Plato’s Cave.T. F. Morris - 2009 - South African Journal of Philosophy 28 (4):415-432.
    Current interpretations of Plato’s cave are obviously incorrect because they do not explain how what we hear does not come from what we see. I argue that Plato is saying that the colors we receive from our faculty of vision do not cause the sounds that we receive from our faculty of hearing. I also show how we do not see ourselves or one other, how the shadows on the wall of the cave are images of that which casts them (...)
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  • Belief, Knowledge, and Learning in Plato's Middle Dialogues.Michael L. Morgan - 1983 - Canadian Journal of Philosophy, Supplementary Volume 9:63-100.
    There is a problem about belief and knowledge in Plato's epistemology that has exercised serious students of Plato only to settle into a recent orthodoxy. Guthrie characterizes the problem and its current resolution this way: ‘In the Meno doxa appeared to be a dim apprehension of the same objects of which knowledge is a clear and complete understanding … in the Republic each is directed to different objects, knowledge to the Forms and doxa to the sensible world alone … at (...)
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