The first split represents a division between the worlds of wisdom and sense, and the following divisions represent a further division within these worlds: the parts that represent the world of sensation are cut into those that represent the "real things" and those that represent the "shadows of reflections", and similarly, the parts that represent the world of wisdom are cut into those that represent the whole form and those that represent the "reflections".

Plato's metaphysics, especially his dualism of dividing the world into parts of wisdom and feeling, also inspired later Neoplatonist thinkers such as Plotinus and Gnostic, as well as many other metaphysical realists.

While this metaphysical interpretation of Plato's writings (especially the Republic) has historically been common in Western philosophical circles, some have taken a more conservative approach to Plato's interpretation, preferring to interpret the aforementioned allegory such as the Cave Prisoner and the Allegory in a metaphysical way.

The parable of the cave prisoner is clearly linked to the life of Plato's teacher Socrates (Socrates was killed for the "enlightenment" of the Athenians), and this example shows the complexity and drama that are often buried in Plato's writings.

Plato's theory of the ideal world states that the world of reality that we perceive is nothing more than a reflection of the shadow of the higher world world.

Plato asserted that in this higher world, there is the most ideal reason, a form that realizes true light and not just shadow. The sweetness of the food we taste is only a natural reflection of the sweetness, and the radiant sun we see is only an afterimage of the reflection of the form of the light itself.

Reason should be regarded as something eternal. That is, they are eternal, perfect, and static.

Since they are perfect models, there is no reason for them to be changed or evolved. According to this logic, and Plato's theory, one can imagine the existence of a higher state of perfection in the universe, in which any form is the ultimate or most perfect.

All forms are assigned a part of the supreme good, and all forms reflect a part of the truth in the realm of reality.

Plato's exposition of the nature of knowledge and learning in the Meno is also influential, as he explores whether and what virtues can be taught, explains the discovery of knowledge that already exists through recall and learning, and explores how to interpret the right opinion that has no clear evidence.

Plato believed that knowledge is innate, and therefore learning is only the excavation of ideals that were originally buried deep in the soul. This process of excavation is also often guided by philosophers.

Plato believed that every soul is born with a "form of the supreme good" and perfect knowledge of all things. So when they learn, they just "remember" it.

According to Plato, we cannot have a true knowledge of those things that are changing and flowing, and that we only have opinions or opinions about them, the only thing we can truly understand. Only those "forms" or "ideas" that we can understand with our intellect.

Hence Plato's opinion. Knowledge is fixed and affirmative. There can be no false knowledge. But it is possible for opinions to be wrong.

Plato's belief that knowledge itself is well-founded and true also greatly influenced the development of the later theory of knowledge.

In the Theateids, Plato argues that mere belief should be distinguished from knowledge, because it has not yet gone through the process of justification.

Plato made a clear distinction between knowledge that can be determined and what belief that cannot be determined. Belief comes from the illusion created by the ever-changing world of feeling, and knowledge comes from the world of eternal form.

Plato's philosophical outlook also touches on many real-world issues, especially about the ideal state or government. In this regard, there are some inconsistencies between Plato's early and late writings.

Plato's mid-period work, The Republic, contains most of his well-known political principles, as well as his late Laws.

However, especially since all the dialogues were written by Plato, it is generally assumed that many of the arguments in the dialogues are actually Plato's own views. Sometimes, though, this assumption isn't always true.

Speaking through the role of Socrates, Plato argues that a society should be divided into three parts: desire, courage, and reason, just like the structure of the individual psyche.

Laborers: General laborers, carpenters, plumbers, stonemasons, farmers, farm workers, etc. These works correspond to the "desire" part of the soul.

Defensive (warriors or reservists) – those who are adventurous, brave and strong, who work in the army. These works correspond to the "courage" part of the soul.

Dominators – those who are intelligent, rational, self-controlled, intellectual, and fit to make decisions for the community. These works correspond to the "rational" part of the soul, and very few people meet this condition.

According to Plato, the Athenian democracy in which he lived did not meet this condition, because he believed that only a few were fit to do the work of rule.

Plato did not resort to glorified and persuasive discourse, but merely declared that wisdom should rule. However, Plato's system is not synonymous with dictatorship, tyranny, and oligarchy.

As he emphasized: "Unless we are ruled by philosophers as kings, or when those who are now called kings really and properly study philosophy, so that political power and philosophy can be fully integrated, and those who are now engaged in politics and not philosophy, or philosophy but not politics, our polis will never be at peace, and mankind will not be spared from the calamities of evil." "Imaginary Country"

Plato defined these "philosopher-kings" as "those who love the truth" and justified the idea with the parable of the captain and his ship, or the doctor and his medicine, that since navigation and healing are not professions for which all people are qualified, rule should be carried out by professionals.

A large part of The Imaginary Republic is devoted to the construction of an educational system in the hope of producing philosopher-kings who are fit to rule.

However, it is worth noting that the ideal state constructed in the "Ideal State", as defined by Socrates, is determined by examining the aspects of justice and injustice of a city-state.

According to Socrates, a "real" and "healthy" city-state would be based on the description in Book 2 of the Ideal Republic, consisting of farmers, artisans, merchants, and wage-earners, but without a hierarchy of philosopher-kings who ruled, and without other elegant things such as "perfumes, spices, prostitutes, and cakes," and without painting, gold, ivory, couches, and many other trades such as poets, hunters, and warriors.

In addition, the ideal state is used as a symbol to represent the synthesis of a person's inner will, reason, and desires.

Socrates tried to create a proper and organized figure of a human being, and used it to describe how different forms of people should be observed, from the despotic monarchs of different city-states to the misers.

Socrates did not advocate an ideal city-state, but only used it to highlight the differences between different people and their states of mind.

However, the concept of the "philosopher-king" has been used by many post-Plato people to justify their personal political ideas. (To be continued......)