Plato's Doctrine of Recollection

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Plato's Doctrine of Recollection

Essay 1: Plato's Doctrine of Recollection (Sept.29,2000)

The 'doctrine of recollection' states that all true knowledge exists implicitly within us, and can be brought to consciousness - made explicit - by recollection. Using the Platonic concepts of 'Forms', 'particulars', 'knowledge' and 'true opinion', this essay explains what can or cannot be recollected, why all knowledge is based on recollection, and why the doctrine does not prove the soul to be immortal.

Let us take the example of knowledge of the perfectly equal -- the Equal. Nothing in the world of space and time can teach us about the Equal: there are no examples of perfectly equal objects in our world. Therefore, to first identify two equal objects, we must have had implicit knowledge of the Equal at birth. By continuing to use our senses to identify objects that are approaching the Equal, we are able to recollect - make explicit - this knowledge.

Whereas objects in our world might be more or less equal to each other, the Equal is perfect and stable, existing with other perfect and stable entities in a world of 'being' rather than in our world of 'becoming' where everything is imperfect and changeable. Plato called all imperfect and changeable entities 'particulars' to differentiate them from the Forms -- the unalterable and perfect 'universals'.

Since the Forms are stable and perfect, knowledge of the Forms is infallible and certain. Plato differentiates between true knowledge - knowledge of the Forms, and true opinion - claims about particulars, which can be based on empirical testing of our world as well as on our implicit knowledge of the Forms. We might claim that the sun will rise tomorrow, but do not have true knowledge of this event, since nothing in our world is fixed. The sun, for example, is continuously changing temperature and size. Similarly, while a true opinion of the Form of Virtue might lead us to act virtuously in many situations, knowledge of Virtue would lead us to act with Virtue in every situation.

All true knowledge is knowledge of the Forms. Therefore, we can only acquire true knowledge by recollection. Furthermore, since true knowledge of particulars cannot exist, only recollection of the Forms is possible.

During our lifetime, we can use our senses in connection with particulars to make explicit our implicit knowledge of the Forms. It follows that we must have first acquired this knowledge prior to acquiring the use of our senses, and therefore, prior to or at birth.

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