Ethics! Module 26: Philosophy, Ethics & Leadership

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Here, at the very end of this course, it seems appropriate to reflect on what it has meant for us to study ethics together. My hope is that this journey has sparked the restlessness of your own reason to continue thinking about ethics and trying to live a good life. To help explain the vital importance of the restlessness of reason, we conclude with Plato’s Allegory of the Cave and Apology.

For this final module, there are 4 learning outcomes. After this, you will be able to…

Apply the story of the Allegory of the Cave to philosophy, ethics, and leadership;
Describe the meaning of, and relationship between, Socratic Ignorance and Socratic Wisdom;
Express the duties you may have as one who now has thought about ethics and morality; and
Reflect on where the restlessness of reason may take you next.

Read & Annotate This:

The Allegory of the Cave & The Apology

The Allegory of the Cave and the Apology by Plato

Context

The “Allegory of the Cave” is possibly Plato’s (ca. 380 B.C.E./2004) most famous writing. With this story, Socrates describes the human condition as alienation from truth and reality. In response, philosophers, as lovers of truth, must leave their ivory towers of contemplation and descend in order to liberate their fellows from the chains of ignorance.

The activity of philosophy, however, comes with no small risk, as Socrates’ own life illustrates. For in 399 B.C.E., Socrates was brought to trial before an Athenian popular court for impiety and corruption of the youth. Plato’s Apology (ca. 380 B.C.E./1989) presents Socrates’ defense against these charges. (Historians tend to agree that Plato here reproduces a fairly faithful report of Socrates actual defense.)

As should quickly become apparent, there is nothing apologetic about Socrates’ speech to the jury. The word “apology” is a transliteration, not a translation, of the Greek “apologia”, which means defense. In making this defense and attempting to prove his innocence, Socrates provides a passionate justification of philosophy (still in its infancy at that time) and its practice.

In the end, this was not enough to convince his jury of 501 male fellow citizens: he died in prison by drinking hemlock as was required by law.

Reading Questions

As you read, keep these questions in mind:

In Plato’s “Allegory of the Cave”, what is the situation of those living in the cave? What happens to the person who leaves the cave and upon their return? Are they welcomed back?
Why should those freed from the cave return to its depths? Will those outside the cave actually want to return?
This story is typically understood as an allegory about education. However, it also seems to offer some perspectives about the moral responsibilities of leadership. Understood that way, what do you think this story may say about leadership and the role of a leader in society?
In response to his accusers in the Apology, Socrates characterizes (on pages 83–86) his activity of philosophy by beginning with a story about a visit to the Oracle at Delphi by his friend Chaerephon. What does Chaerephon ask the Oracle and what is the Oracle’s response? How does Socrates respond to the Oracle’s claim? What does he learn from doing this? Why does this make Socrates unpopular?
Socrates claims (on pages 90–94 & 100) he will never cease to practice philosophy, even under pain of death. What reasons does he give for this? Why does he believe there is a moral (and civic) duty to practice philosophy with others?

Although I strongly suggest that you write out brief answers to these questions, you do not have to turn in written responses. You do, however, need to be prepared to answer questions like these on module quizzes and the unit exams.

References

Plato. (1989). Apology. In R. E. Allen (Trans.), Euthyphro, Apology, Crito, Meno, Gorgias, Menexenus (pp. 79–104). Yale University Press. (Original work from ca. 380 B.C.E.)

Plato. (2004). [The allegory of the cave]. In C. D. Reeve (Trans.), Republic (pp. 208–212). Hackett. (Original work from ca. 380 B.C.E.)