Plato's theory of the cave is one of his most famous philosophical theories throughout history. It contains a realistic metaphor for our lives and how reality affects our vision of things and our arrival at the truth. Despite its simplicity, it is a philosophy that can lead us to extract a lot, to tell us how we can look at the world from different angles than those we are used to looking from. When we realize that ideas are the product of reality, environment, or constraints that have contributed to shaping our beliefs, this will undoubtedly help us to accept differences, especially in ideas. Plato builds his essential idea in this theory on the fact that what we see or what we are used to seeing may not be reality or truth, but rather just deceptive shadows of truth, and therefore, for him, the senses are deceptive and cannot be relied upon.
We will use Plato Allegory of the Cave to apply it to Prison life and how we should deal with inmates to prepare them to be ready to go out of prison and face the reality of the outer world. But first let’s read the Allegory or you can skip it if you already know it but it’s always beautiful to read it again.
In his book "The Republic", Plato writes here on the tongue of Socrates speaking to one of his followers:
Socrates: And now, I said, let me show in an allegory how far our nature is enlightened or unenlightened: Imagine this–human beings living in a underground cave which has a mouth open towards the light and reaching all along the cave; here they have been from their childhood, and have their legs and necks chained so that they cannot move, and can only see what is in front of them, being prevented by the chains from turning around their heads. Above and behind them a fire is blazing at a distance, and between the fire and the prisoners there is a raised way, and you will see, if you look, a low wall built along the way, like the screen which marionette players have in front of them, over which they show the puppets.
Glaucon: I see.
Socrates: The low wall and the moving figures of which the shadows are seen on the opposite wall of the cave. And do you see, men passing along the wall carrying all sorts of things, and statues and figures of animals made of wood and stone and various materials, which appear over the wall? Some of them are talking, others silent.
Glaucon: You have shown me a strange image, and they are strange prisoners.
Socrates: Not much different from ourselves, and they see only their own shadows, or the shadows of one another, which the fire throws on the opposite wall of the cave?
Glaucon: True, how could they see anything but the shadows if they were never allowed to move their heads?
Socrates: And of the objects which are being carried in like manner they would only see the shadows?
Glaucon: Yes.
Socrates: And if they were able to converse with one another, would they not suppose that they were naming what was actually before them?
Glaucon: Very true.
Socrates: The prisoners would mistake the shadows for reality. And suppose further that the prison had an echo which came from the other side, would they not be sure to think when one of the passers-by spoke that the voice which they heard came from the passing shadow?
Glaucus: No question.
Socrates: To them, I say, the truth would be literally nothing but the shadows of the images.
Glaucon: That is certain.
Socrates: And now look again, and see what will naturally follow if the prisoners are released and enlightened of their error. At first, when any of them is liberated and compelled suddenly to stand up and turn his neck round and walk and look towards the light, he will suffer sharp pains; the glare will distress him, and he will be unable to see the realities of which in his former state he had seen the shadows; and then imagine someone saying to him that what he saw before was an illusion, but that now, when he is approaching nearer the outside of the cave, and his eye is turned towards more real existence, he has a clearer vision,—what will be his reply? And when released, they would still persist in maintaining the superior truth of the shadows. And you may further imagine that his instructor is pointing to the objects as they pass and requiring him to name them,—will he not be perplexed? Will he not think that the shadows which he formerly saw are truer than the objects which are now shown to him?
Glaucon: Far truer.
Socrates: And if he is compelled to look straight at the light, will he not have a pain in his eyes which will make him turn away to take refuge in the objects of vision which he can see, and which he will conceive to be in reality clearer than the things which are now being shown to him?
Glaucon: True.
Socrates: When dragged upwards, they would be dazzled by excess of light. And suppose once more, that he is reluctantly dragged up a steep and rugged ascent, and held fast until he is forced into the presence of the sun itself, is he not likely to be pained and irritated? When he approaches the light his eyes will be dazzled, and he will not be able to see anything at all of what are now called realities.
Glaucon: Not all in a moment.
Socrates: He will need to grow accustomed to the sight of the upper world. And first he will see the shadows best, next the reflections of men and other objects in the water, and then the objects themselves; then he will gaze upon the light of the moon and the stars and the twinkling heaven; and he will see the sky and the stars by night better than the sun or the light of the sun by day?
Glaucon: Certainly.
Socrates: Last of all he will be able to see the sun, and not mere reflections of him in the water, but he will see him in his own proper place, and not in another; and he will contemplate him as he is.
Glaucon: Certainly.
Socrates: He will then proceed to argue that this is the Sun that gives the season and the years, and is the guardian of all that is in the visible world, and is the reason all things which he and his fellows have experienced are shadows?
Glaucon: Clearly, he would first see the sun and then reason about it.
Socrates: They would then pity their old companions left in the cave. And when he remembered his old prison, and what is known of the cave and his fellow-prisoners, do you not suppose that he would feel fortunate that he has changed and pity them?
Glaucon: Certainly.
Socrates: And if there were a contest, and he had to compete in measuring the shadows with the prisoners who had never left the cave, while his sight was still weak, and before his eyes had become steady (and the time which would be needed to acquire this new habit of sight might be very considerable), would anyone of them believe him? Men would say of him that up he went and down he came back without his eyes; and that it was better not even to think of leaving; and if any one tried to free another and lead him up to the light, let them only catch the offender, and they would put him to death.
Glaucon: No question.
Socrates: The prison is the world of sight, the light of the fire is the sun. This entire allegory, I said, you may now apply, dear Glaucon, to the previous argument; the prison-house is the world of sight, the light of the fire is the sun, and you will not misunderstand me if you interpret the journey upwards to be the ascent of the soul into the intellectual world according to my poor belief which I have expressed—whether rightly or wrongly God only knows. But, whether true or false, my opinion is that in the world of knowledge the idea of good appears last of all, and is seen only with an effort; and, when seen is also inferred to be the universal author of all things beautiful and right, parent of light in this visible world, and the immediate source of reason and truth in the intellectual; and that this is the power upon which he who would act rationally either in public or private life must have his eye fixed.
Glaucon: I agree, as far as I am able to understand you.
Socrates: But then, if I am right, certain professors of education must be wrong when they say that they can put knowledge into the soul which was not there before, like sight into blind eyes.
Glaucon: They absolutely say this.
Socrates: Our argument shows that the power and capacity of learning exists in the soul already; and that just as the eye was unable to turn from darkness to light without the whole body, so too the instrument of knowledge can only by the movement of the whole soul be turned from the world of becoming into that of being, and learn by degrees to endure the sight of being, and of the brightest and best of being, or in other words, of knowledge.
Glaucon: Very true.
Socrates: And must there not be some way which will effect conversion in the easiest and quickest manner; not implanting the capacity of sight, for that exists already, but has been turned in the wrong direction, and is looking away from the truth?
Glaucon: Yes, he said, such a way must be assumed.
Now after reading the allegory we will try to apply it on the inmate life in prison. So, Socrates says that if “prisoner” will go directly outside of the cave he will be stunned by the strength of the sunlight and that will force him to go back to the cave. And in the same way if we release inmates directly to the outer world, most likely they will commit crimes and return directly to prison. But to avoid this we need to follow the steps of Socrates where the cave “prisoners” go slowly where they can look backward and understand where the shadow is coming from and later there heads are out of the cave when its moon light so the light isn’t too strong so they can see the reality and live it until the sun shine and they are able to handle its strength. So, in other words for the inmates who will be released outside of the prison we should prepare the ground for them so they can go out to the real world and live and explore it without receiving direct shocks that may return them to crimes that will end up putting them back in prison. So how should we prepare the inmates? We believe the first step is Self-awareness is needed for the inmates to understand their past mistakes so they can learn from them. Also, self-awareness can lead them to discover their potential as an active citizen where they are productive. Self-awareness can be the beginning of rehabilitation due to the fact they will accept their mistakes and try to discover their skills where later they can understand that they are useful, and they can have positive potential in society.
Second, Vocational rehabilitation, Profession Acquisition protects inmates from recidivism. Those who join vocational rehabilitation inside prison are more likely to find work outside after their release. For a person who has recently returned to society, self-esteem and sense of accomplishment derived from hard work play a major role in reducing criminal behavior. Vocational Training, profession Acquisition should include Critical thinking, Media literacy, and Technology literacy, Collaboration, Team Working and Habits for the development of personal skills.
Third and last, the ability to cope with social exclusion and to overcome the stigma surrounding former inmates we should educate the public and raise awareness about the benefits of giving them a second chance. Many people may hold negative stereotypes and assumptions about individuals with criminal records, assuming they are unreliable or untrustworthy. By sharing success stories and highlighting the skills and talents of former inmates who are today known in their successful work life, we can challenge these misconceptions and change public perception.
Governments can play a critical role in incentivizing companies to hire former inmates. Offering tax breaks, grants, or other financial incentives can encourage companies to take advantage of these individuals. These incentives can help offset any perceived risks associated with hiring individuals with criminal records and motivate companies to consider the talent and potential of these former inmates.
So usually isn’t a problem in the ex-inmates that they can’t cope with society, but the problem is in the society that doesn’t have enough awareness. We believe the ability to cope with social exclusion is one of the most important basics for helping former inmates gain a normal life where their right to live and work is protected. It’s important because this can help them become self-confident, Resilient, and Active Citizenship.
For example, Illinois has implemented the Second Chance Tax Credit program, which provides tax breaks to employers who hire individuals with criminal records. By offering this financial incentive, Illinois encourages businesses to give formerly incarcerated entrepreneurs a fair chance at employment and demonstrate a commitment to rehabilitation and reintegration.
A good example of a supportive work environment is a bakery and coffee shop chain called Homeboy Industries. Homeboy Industries provides employment opportunities to former gang members and former inmates. They offer a range of support services, including counseling, education, and job training programs. By creating a safe and supportive environment, Homeboy Industries demonstrates that individuals with criminal records can succeed in the business world.
Coming to end we learn from Allegory of the Cave that we should prepare inmates for release through steps where they can face the outer world and society was facing any shock that can lead them back to prison. Impowering inmates for a positive and strong society clean from crimes.
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