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Plato's allegory of the cave by Jan Saenredam, according to Cornelis van Haarlem, 1604, Albertina, Vienna. Plato's allegory of the cave is an allegory presented by the Greek philosopher Plato in his work Republic (514a–520a, Book VII) to compare "the effect of education (παιδεία) and the lack of it on our nature".
Sometimes the meaning of an allegory can be lost, even if art historians suspect that the artwork is an allegory of some kind. [21] Allegory has an ability to freeze the temporality of a story, while infusing it with a spiritual context. Medieval thinking accepted allegory as having a reality underlying any rhetorical or fictional uses. The ...
Allegorical interpretation of the Bible is an interpretive method that assumes that the Bible has various levels of meaning and tends to focus on the spiritual sense, which includes the allegorical sense, the moral (or tropological) sense, and the anagogical sense, as opposed to the literal sense.
Maxine Clarke Beach comments Paul's assertion in Galatians 4:21–31 that the Genesis story of Abraham's sons is an allegory, writing that "This allegorical interpretation has been one of the biblical texts used in the long history of Christian anti-Semitism, which its author could not have imagined or intended".
The term allegory (Greek for "saying other") became more frequent in the early centuries CE and referred to language that had some other meaning in addition to its usual or literal meaning. Earlier in classical Athens , it was common instead to speak of "undermeanings" (Gk., hyponoiai ), which referred to hidden or deeper meanings. [ 5 ]
Thus, allusions to Jonah in Medieval art and literature are usually an allegory for the burial and resurrection of Christ. Another common typological allegory is with the four major Old Testament prophets Isaiah, Jeremiah, Ezekiel, and Daniel. These four prophets prefigure the four Apostles Matthew, Mark, Luke, and John. There were multiple ...
Plato relies, further, on the view that the soul is a mind in order to explain how its motions are possible: Plato combines the view that the soul is a self-mover with the view that the soul is a mind in order to explain how the soul can move things in the first place (e.g., how it can move the body to which it is attached in life). [10]
In his treatise The Republic, and also with the chariot allegory in Phaedrus, Plato asserted that the three parts of the psyche also correspond to the three classes of society (viz. the rulers, the military, and the ordinary citizens). [10] The function of the epithymetikon is to produce and seek pleasure.