The Cave may refer to:

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The Cave Old Vines 2015

1. Directed by Pierre Morel. With Millie Brady, Hal Ozsan, Charlene McKenna, Aidan McArdle. A young woman struggles for survival in a world of Neanderthals.
2. On the outskirts of Athens, Greece, located on the craggy south-western slope of Mt. Penteli and surrounded by ominous looking pine forests, is a bizarre cave mostly unknown to tourists, but very well-entrenched in the history of the area and also cloaked in mystery, folklore, and superstition, which is officially known as Penteli Cave, but also variously called Ntavelis’s Cave and the.
3. 10 2015 10:35 AM. The Cave Church of Garbage City. By Eric Grundhauser. Photo: Salut/Creative Commons. Atlas Obscura on Slate is a blog about the world’s hidden wonders.
4. THE ALLEGORY OF THE CAVE SOCRATES: Next, said I = Socrates, compare our nature in respect of education and its lack to such an experience as this. PART ONE: SETTING THE SCENE: THE CAVE AND THE FIRE The cave SOCRATES: Imagine this: People live under the earth in a cavelike dwelling. Stretching a long way.

• The Cave, a 1959 novel by Robert Penn Warren
• The Cave (novel), a 2001 novel by José Saramago
• The Cave (play), a 2010 play written by Mervyn Peake in the mid-1950s
• Al-Kahf (“The Cave”), the eighteenth sura of the Qur'an

Other uses[edit]

• The Cave (2005 film), a 2005 thriller film
• The Cave (2019 Syrian film), a 2019 Syrian-Danish documentary film
• The Cave (2019 Thai film), a 2019 Thai thriller film
• The Cave (opera), a 1994 multimedia opera by Steve Reich
• 'The Cave' (song), a 2010 song by Mumford & Sons
• H2 (Canada), a Canadian television channel previously known as The Cave
• The Cave (video game), a 2013 video game by Double Fine Productions
• The Cave (pub), a student pub at Carleton College

See also[edit]

Sunday, December 27, 2015. Episode 75 - The Kindred Dorm That Pranked Blood. We are back to the 80's. Welcome back to the cave everyone, for a very special episode.

• The allegory of the Cave, in Book VII of Plato's Republic

Plato (427–347 B.C.) was one of the leading philosophers in ancient Athens. His family included notable political leaders, and he served Athens, first, by a term in the military during Athens’s war against Sparta, and, second, through his intellectual and cultural contributions. Plato formulated his philosophy during a period of intense intellectual activity in ancient Athens.

He observed his teacher Socrates (470?–399 B.C.) critique the Sophists, a group of philosophers who taught the art of rhetoric and who claimed among their practitioners the philosopher Protagoras (480?–411 B.C.). The search for wisdom—not the mastery of the art of rhetorical argument should engage the mind, according to Socrates. Socrates’ philosophizing brought him into conflict with the political elites of Athens, who condemned him to death in 399 B.C. on charges of impiety and the corruption of youth.

Both Socrates and Plato lived through the Peloponnesian War between Athens and Sparta, in which Athens was finally defeated in 405 B.C. This war was chronicled by the great Athenian historian and theorist Thucydides (460?– 404? B.C.). In his history of the war, Thucydides records the famous funeral oration of the Athenian leader Pericles (495?–429 B.C.), delivered during the first year (434 B.C.) of the war. In this oration, Thucydides praises Athens as a city- state devoted to intellectual and cultural excellence as well as the realization of the common good of the entire citizenry.

The Cave 2005 Imdb

Plato’s Academy taught students between the years 387? B.C. and A.D. 529. The Academy educated Aristotle (384–322 B.C.) and others in philosophy, law, mathematics, and logic. Plato’s writings would influence scholars such as Philo of Alexandria (15 B.C.?–A.D. 50?), who integrated Platonic teachings with Judaism; St. Augustine (A.D. 354–430), whose works on Christian political theory were influential in shaping ideas on secular–religious relations during the medieval period; and Averro¨es (A.D. 1126–1198), an influential Islamic writer whose works have contributed to legal, religious, and political theory.

Plato uses Socrates as a major character in many of his works. In The Republic, Plato presents an allegory that is useful in illustrating the difficulties and rewards of critical, philosophical analysis. This allegory, the allegory of the cave, may be read as a parable of political theory. Like all parables and allegories, the richness of its teachings lies not in the literal details of the story but rather in the larger philosophical questions implied by the details. Just as the parable of the boy who cried wolf, for example, is not really meant to teach the mechanics of sheep herding or wolf tracking, but instead is a compelling allegory because it teaches us about issues such as honesty and human needs, so it is with Plato’s allegory of the cave. It is not really about caves at all; it is about grappling with the questions we need to understand in order to become enlightened about the world.

In The Republic, Plato has the character of Socrates begin the allegory of the cave by telling us the allegory is supposed to illustrate the process of achieving understanding and enlightenment. This is why the allegory is so useful as a parable of political theorizing, because political theory is a history of the search for enlightenment on the normative questions of politics.

What is the human condition as it pertains to enlightenment or ignorance? In the allegory, Socrates contends that to begin answering this question, we should imagine ourselves living in an underground cave.

As residents of this cave, we are unaware of the most fundamental aspects of our environment. For example, we do not know we are actually inside a cave because we assume the surroundings we observe constitute the entire universe. We have no idea that above us is a ground level, a sky, a sun, because we automatically believe all that we see is all that is real. Our vision in this cave, Socrates explains, is very limited. The cave is dimly lit, and discerning images and shapes is difficult. However, because we have always lived in this cave, we do not feel it is dark and blurry; to us, everything looks normal.

The Cave 2005 Plot

Things are going on in this cave that we do not know about. We are shackled so we can only look forward. Having never experienced looking back- ward, we do not know this is even possible, and therefore we do not realize we are shackled. Behind us are three important objects: a fire casting light on the walls of the cave, a pathway leading out of the cave, and groups of people moving objects that cast shadows on the walls of the cave. We see only the shadows in front of us and have no clue these are merely shadows being created by moving objects. Matlab example programrubackup worksheet. Having no reason to think otherwise, we consider the shadows real.

Thus, our lives consist of watching shadows. We are mesmerized by our world, not knowing its vacuous nature. We are entertained, informed, and reassured by the mundane and the sublime in our reality, not knowing both are merely artificial constructs. We are so certain that we know reality—after all, we are empirically observing it—that our complacency has become part of our nature. All is right with the world, we feel.

Then something shatters life in the cave: A person stands and looks around. On making these unprecedented movements and looking into these new directions, the person feels intense discomfort. Standing up, turning around, seeing the fire—all these bold moves strain muscles and eyes unaccustomed to such ‘‘unnatural’’ things. The individual experiences confusion, as his or her vision and equilibrium have to adjust to the newness of standing and seeing light. The individual, Socrates continues, immediately considers rejecting everything he or she sees: It all looks unfamiliar, unreal, untrue, unnatural, wrong. It makes the individual feel very uncomfortable. The individual may want desperately to turn away from all these new things, but what if he or she does not? What if the individual moves up the cave’s pathway and above ground? Here the individual encounters more shocks and becomes even more frightened and miserable because the light of the sun is completely overwhelming to someone who has always lived in a cave. The individual is blind and lost.

Yet slowly things begin to change. The eyes adjust, and the individual begins to see not only the sun but also the land, the sky, the world. The individual now realizes there is an entire universe beyond the underground cave. The cave is not the world, living in shackles is not living freely, watching shadows play along a wall is not knowledge of what is real—the former prisoner now knows all these things.
The enlightened individual begins to feel an urgent need to share this wonderful knowledge with the others in the cave.

Thus, in the allegory, the individual goes back down the pathway, reenters the cave, and starts revealing to the others that there is a life above ground. He or she tells the cave dwellers that they are in shackles, looking backward is possible, standing up and moving around is possible, and those shadows they have been watching all their lives (and which their parents watched before them) are just images created by movements they have never seen.

How do you think the prisoners respond to these claims? In the allegory, the prisoners decide the individual is mad, dangerous, or both. They assume the individual’s vision has been ruined. The individual has lost touch with reality if he or she thinks looking backward is ‘‘normal.’’ The individual is talking nonsense, the cave dwellers conclude. If the individual persists in trying to liberate the others, Socrates is very clear on what will happen: The individual will be killed by the cave dwellers.

The Cave 2016

All of us relive the journey of the individual in Plato’s allegory, perhaps, when we think critically about politics. Critical thinking is difficult and some- times unsettling, and it often produces conclusions at odds with the status quo of our ‘‘caves.’’ Thinking critically about the purposes of the state may lead us to believe that the accepted wisdom of our society is no more real than a shadow on a wall. As a result, political theory has produced ideas that are often controversial and sometimes elicit strong opposition. Socrates himself was considered dangerous and was condemned to death by Athens.