Skip to main content

Plato's cave, reality, and stuff

Today was my first day back in the classroom (hooray!), and despite feeling about as unprepared and disorganised as I ever have on a first week, it is certainly good to be doing 'real work' again.  Today, I was introducing a module on the philosphy of language.  This tends to be rather a fun module, because it focuses more on the ideas of a few key philosophers (Socrates, Locke, Humboldt, Russell, Davidson, Austin), and the classroom experience of thrashing ideas about is much more at the heart of both the learning and assessment process.

The assessment itself for this module takes the form of a learning journal, in which students are required to effectively 'blog' each week about what they have learned.  This will hopefully mean that their work will demonstrate on-going reading, thinking and (perhaps more importantly than all) observing language at work.

Since I am demanding that my students write each week about the experience, I would feel a little guilty if I did not do the same myself - so here goes...

Actually today we did not talk too much about language at all.  We spent the beginning of the class discussing the module itself and the assessment - about which the group asked some excellent questions which really suggests to me that they understand how to go about establishing a clear focus for their assessment from the beginning.

The rest of the class was essentially establishing the contexts for next weeks discussion of Plato's Cratylus Disalogues.  These dialogues are really the central classical text for the discussion of language philosophy, but today I wanted to talk more generally about classical philosophy in the hope that it would help students get the 'feel' for debating philosophical questions.

After a little bit of history, we started to discuss the ways in which philosophical discussion can be seen to relate to a desire for 'effective' and pragmatic governance.  Using the word 'reputation' we explored the disparity of value placed on abstract concepts as opposed to concrete, and how we might begin to defne those abstract concepts more securely.  'Reputation', we concluded, was indeed more valuable than something more tangible such as food, because the effect of reputation can have a more extensive impact over the long terms on food and a number of other concrete material necessities.

How do we know 'reputation' is real then?  Because we can see its effects.

This idea led neatly into a consideration of Plato's cave analogy.  The flickering shadow on the cave wall is like the effects of something real which we cannot know directly and concretely.  More than that though, those flickering shadows not only represent things which are generally accepted to be abstract anyway ('love', 'reputation', 'justice', etc.), they represent other things which we might believe are more concrete in themselves.

The illustration used for this was the word 'chair'.  Fortuately the classroom had some good props to illustrate this point: if we try to define something as seemingly simple as a 'chair', we start to encounter some discomforting problems. 

We could, for example, say that a chair is something that you sit on.  However, we can sit on all sorts of things that are not a chair - a table, a beanbag, a sofa, or the floor.  We might define a chair then, as something we sit on that has four legs - but then a table has four legs, and curiously none of the chairs in the classroom had four legs.  Something with a back then?  But a sofa has a back.

The point is, we all know what a chair is.  However, ask somebody to identify the universal characteristics which connect all chairs and most of the time they will struggle to do so.  What is interesting is that we all share an understanding of the universality of 'chairness', and can identify a chair based on that shared understanding.  This shared understanding though is inevitably an abstraction.  It is not connected to just one kind of chair - it is a metaphysical construct which links chairs together and defines them.

By exploring this idea, we began to see that it is not just abstract ideas like 'reputation' that are bound to an abstract reality which we cannot see, but everything concrete is bound to an abstract universality (what Derrida referred to as the 'transcendental signified').

So it appears not only are we not in Kansas any more.  We never were.

How does this relate to language?  Well, the question we ended with was about the origins of words.  If words refer to anything, do they refer to the concrete and specific realities we see in front of us, or to the abstract 'universality' we don't?  In either case, how does the word become attached to the universal in the first place?

These are the issues which concern Socrates, Hermogenes and Cratylus in The Cratylus Dialogues, which we will be discussing next week - but overall, not a bad start to the new term.

Popular posts from this blog

2) Introduction to morphemes

So does language begin with words?

No. Language begins with sounds. It is important to understand this first and foremost. We have already raised this point, but it is worth raising again – language begins with sounds!

If I appear to be emphasizing this with a rather bizarre desperation, it is because it would be easy to think that since we are beginning our exploration of language and linguistics with words that this is where language begins. When you think about it logically though, all words are composed of various sounds grouped together. The word ‘cat’ is composed of three distinct sounds - /c/, /a/ and /t/.

So why aren’t we starting with looking at how sounds create language?

Well, in the not-too-distant past, when European football used to be free on the telly, Manchester United or Arsenal would jet off to Spain for a titanic contest with Barcelona. When the commentators referred to Barcelona, they would pronounce it ‘Bar-se-low-nah’ (bɑ:sɜ:ləʊnæ). After a few years th…

A fond farewell

Every time a new term starts, I find myself wondering what the hell happened to the supposed weeks inbetween?  We leap from teaching, to marking, to assessment boards to enrolments - and after all that, BANG!  Back in the classroom!  At which point we often start wishing there had been at least some time to prepare our classes...

But things have been rather different this time.  About a three months ago I was (admittedly to my own surprise) considered worthy enough to be offered an incredibly exciting job with the Centre for Excellence in Learning and Teaching (CELT) and the University of East London.  The regular whirlwind of activity over the Summer then, is having something of a more terminal period: Teaching, marking, assessment boards, enrolments and BANG! I'm walking out of Newham College for the last time!

It is now almost exactly 10 years since I joined Newham College.  The plan then was, at heart, very simple: The residents of Newham Borough represented a vast population …

Moodle looks rubbish: The myth that may be costing HE institutions

It was interesting, but not entirely surprising to read Phil Hill's blog on e-Literate suggesting a dramatic slow-down in the take-up of Moodle in HE Institutions.  Not surprising because there seems to be a myth about Moodle that has always flickered in dark corners and is fanned into flame by for-profit LMS providers at the nearest opportunity.

This myth is that Moodle looks rubbish.

Other LMS providers set up a course content page filled with as many html5 gadgets as they can imagine, and compare it to the most basic topic-format Moodle page.  "There we are!" they declare, "Look how rubbish Moodle looks compared to our system!  And in the modern world where students are using tablets and mobile phones more and more, isn't it important that your University LMS looks smart and contemporary?"

And so Universities look at these other LMS systems and think: 'Ooo, it has this, or it has that!  Our Moodle doesn't have them!'  Which in turn prompts a…