Caitlin M.

Araldi
Dr. Deborah Kerdeman
EDLPS 521: Introduction to Western Philosophy of Education
Prep Exercise #2
Topic 1: Societys Shadows
1. Platos cave is a metaphor for society and the state. But what does Plato mean by the
term, shadows? What are the shadows that are on the wall of the (social) cave?
By shadows, Plato is referring to the illusions of what one [who?] is in the metaphorical darkness
of the cave of society perceives to be the reality of their world, that is, the manipulated projections of the powers at be about what is true knowledge. Im not sure I understand the first part of
this sentence, Cait. The second part of the sentence begins to capture what Plato means by
shadows. As you suggest, shadows dont concern ones own self-image. They have to do with
what society (mistakenly) values and counts as knowledge. See, for example, Loshans article,
middle of p. 37. Even if one were to escape the darkness and emerge into the light, he would be
too dazzled to see properly the objects of which he used to see the shadows (Plato, 2003, p.
242); And so in every way they would believe that the shadows of the objects we mentioned
were the whole truth (Plato, 2003, p. 241). Good!
2. Plato argues that the source of justice and truth (i.e., the light or the Form of the Good)
lies outside the cave of society. Why does Plato believe that if one wants to understand justice, one must leave the cave and look beyond society?
Societys illusions (projections of shadow on the walls of the cave) inhibit ones ability to clearly
see what was true, Yes! But why? and in this way, Plato asserts that if one wants to understand
justice, one must leave the cave and look beyond society; But Socrates now says that it is easier
to study things on a large scale than on a small, and proposes accordingly to discuss justice in the

Caitlin M. Araldi
Dr. Deborah Kerdeman
EDLPS 521: Introduction to Western Philosophy of Education
Prep Exercise #2
state or community first, and then sees how the conclusions so reached apply to the individual
(Plato, 2003, p. 53). Furthermore, If we were to look at a community coming into existence, we
might be able to see how justice and injustice originate in it (Plato, 2003, p. 55); the focus is on
the individuals power to leave the ignorance of shadows, knowing that he cannot truly know as
the gods know. Excellent choice of quotes. How, exactly, do societys shadows inhibit one from
recognizing truth (from distinguishing appearance from reality)? Answering this question is key
for explaining why Plato thinks that people must look beyond society for a vision of justice
3. Why does Plato think that only philosophers have what it takes to leave the cave, dispel
shadows, and see the light?
Plato believes that only philosophers have what it takes to leave the cave because he [the philosopher?] is wise and knows that he cannot possess true knowledge and thus must return to share
what he knows with those in darkness; And the philosopher, when he has achieved the supreme
vision, is required to return to the cave and serve his fellows, his very unwillingness to do so being his chief qualification (Plato, 2003, p. 240). Platos main concern is with the production of
Philosopher Rulers, and the rest of the Republic is largely devoted to the educational and other
measures needed to turn the Guardians into Philosophers (Plato, 2003, p. 63); and a Guardian is
a creature that distinguishes between the familiar and the unfamiliar on the grounds of
knowledge or ignorance must surely be gifted with a real love of knowledge (Plato, 2003, p.
63). You are absolutely right that philosophers are wise and thus are able to acknowledge what
they dont know. However, unlike Socrates, Plato thinks that knowing what one doesnt know

Caitlin M. Araldi
Dr. Deborah Kerdeman
EDLPS 521: Introduction to Western Philosophy of Education
Prep Exercise #2
motivates philosophers to seek and actually achieve true knowledge. Philosophers are able
to achieve true knowledge, because they are endowed with a strong aptitude for reason. Plato
argues that developing the capacity for reason is what allows philosophers to grasp truth. Why?
4. Are there beliefs and values in contemporary American society, which are shadows on the
wall of a cave? If so, what might this suggest with respect to the aims of education? Why?
I would assert that the most obvious beliefs and values in contemporary American society that
represent the shadows on the wall of a cave are those surrounding the media (television, popular
culture, celebrities, etc.) and resulting stereotypes (about gender, race, sexual orientation, etc.).
Just as in Platos simile, even after being shown that they are illusions, those in the cave struggle
to leave painless ignorance, just as in society we are often challenged to move past subversive
practices such as stereotyping to understand the greater truth behind them; We are shown the
ascent of the mind from illusion to our philosophy, and the difficulties which accompany its progress (Plato, 2003, p. 240). In respect to the aims of education, this suggests that we must
acknowledge how little many of our own assumptions about knowledge and learning resemble
the real life of our diverse educational landscape. Nice! As I understand it, you are suggesting
that American society privileges certain people, and that a social position of privilege is like a
shadow that prevents people from seeing that their knowledge of others is actually a stereotype.
How do stereotypes cloud truth? What about people who are not privileged? From the perspective of one who is marginalized, what kinds of shadows does American society perpetuate as
truth?

Caitlin M. Araldi
Dr. Deborah Kerdeman
EDLPS 521: Introduction to Western Philosophy of Education
Prep Exercise #1
Topic 1: Wisdom and Not Knowing
1. What does Socrates mean when he says that wise people can admit their ignorance?
When Socrates says that wise people can admit their ignorance, he is defining wisdom as knowing ones own human limits of knowledge; Socrates was wiser than the wisest people because
he knew his own limits: he knew what he did not know (Johnson & Reed, 2008, p. 23). Human
wisdom lies precisely in this gentle paradox: in his knowing that he is not worth much so far as
wisdom is concerned (Woodruff, 1998, p. 16). Lovely
2. Socrates distinguishes wisdom from knowledge. How exactly do wisdom and knowledge
differ, according to him?
According to Socrates, wisdom differs from knowledge in that it is an acknowledgment that
human capacity for knowledge is virtually without value in comparison to the true wisdom of
the gods see below and cannot be standardized to serve human goals of power, wealth or
reputation (Woodruff, 1998, p. 27). Socrates suggests that true wisdom is the property of
the gods, and that what he hasthis human wisdom, this knowledge of his own limitations
is worth hardly anything at all (Johnson & Reed, 2008, p. 24). Knowledge, on the other
hand, is the earnest pursuit of truth in understanding and upholding standards of human intelligence; Socrates does plainly subscribe to certain standards [of knowledge] and introduces
the same ones for most discussions in which knowledge is at stake (Woodruff, 1998, p. 20).
To build on what you write here and in #1 above: wisdom is a human capacity, ability or
willingnessspecifically, it is the capacity to acknowledge that you do not know what you
think you know. Knowledge, on the other hand, isnt a capacity: it is a thing: i.e., content

Caitlin M. Araldi
Dr. Deborah Kerdeman
EDLPS 521: Introduction to Western Philosophy of Education
Prep Exercise #1
knowledge or substantive knowledge. Socrates thinks that the substantive knowledge, which
the gods have, is perfect and true (complete, eternal, immutable, certain, applicable across
contexts and epochs). By contrast, the substantive knowledge that humans have is imperfect.
Wise people are able to admit that their knowledge isnt perfect or true, and that true perfect
knowledge belongs to the gods.
3. Given Socrates views about wisdom, how do you think he would define the purpose(s) of
education? Why?
Because Socrates views wisdom as acknowledging human limitations, I think that he would define the purpose(s) of education as to elicit true beliefs, and by this means to refute false ones
(Woodruff, 1998, p. 20), largely because Socrates believes that human beings generally have
sufficient resources to take responsibility for learning (Woodruff, 1998, p. 22). Socrates also
believes that all human beings are born with a kind of knowledge that is largely forgotten at
birth, and which can be recovered through questioning (Woodruff, 1998, p. 23). In this way,
educations purpose would be to jog people into recalling knowledge which is already theirs
(Woodruff, 1998, p. 23), and to make people want to hold themselves to the painfully high
standards to which Socrates holds himself, standards you can tolerate only if you value
knowledge above success (Woodruff, 1998, p. 28). You use quotes really well to build your response, Caitlin. To paraphrase what you write here, Socrates thinks that one purpose of education is to help people take steps on the road to trutheven as they also recognize that they never
will reach their destination (true knowledge). Socrates thinks that people can pursue truth, be-

Caitlin M. Araldi
Dr. Deborah Kerdeman
EDLPS 521: Introduction to Western Philosophy of Education
Prep Exercise #1
cause (as you write) they possessed true knowledge before they born, but forgot it at birth. Why
do you think Socrates adds the idea that people possessed true knowledge before they were born?
4. When Socrates says that people aren't as wise as they believe they are, they typically become indignant. Socrates believes that when people become indignant, they cannot learn.
Why not?
According to Socrates, those who are indignant about their own lack of wisdom cannot learn because they are inhibited by their own shortsightedness, that their presumption of wisdom obscured their real wisdom (Gould, 1998, p. 20). They are thus incapable of admitting to the truth,
that they are shown up as ignorant pretenders to knowledge they do not possess (Gould, 1998,
p. 21); misrepresentation of knowledge is thus seen as the antithesis of seeking truth by Socrates.
Great. As we discussed in your group, indignation seems to be the flip side of wisdom
5. How do Socrates ideas clarify, extend, challenge, and/or refute your own assumptions
about education?
Socrates ideas that one should give your first and greatest care to the improvement of your
souls, and that wealth and every good thing which men have, whether in public or in private,
comes from virtue (Gould, 1998, p. 26) extends my own assumptions about education being a
tool for the development of human virtue in a sense beyond life or academic readiness. Even so,
his assertions that all human beings are born with a kind of knowledge that is largely forgotten
at birth, and which can be recovered through questioning (Woodruff, 1998, p. 23) refutes many
of my assumptions about the many diverse and meaningful ways that knowledge can be acquired. For Socrates, discussion and cross-examination are the only ways to uncover truth or

Caitlin M. Araldi
Dr. Deborah Kerdeman
EDLPS 521: Introduction to Western Philosophy of Education
Prep Exercise #1
untruth, which I find challenging to uphold in todays society of conflicting truths and realities. I
do find the fact that Socrates puts an enormous amount of weight, some might call it faith, on
the power of the dialogue, the back-and-forth linguistic motion between speakers, to uncover the
truth (Johnson & Reed, 2008, p. 24) as a meaningful way to connect modern and ancient philosophies on education, in a general sense (value of communication to achieve understanding).
Very thoughtful. Any additional ideas, in light of our class discussion?
Also see the attached Peer Review Worksheet. Well talk about this Wednesday in class.

Caitlin Araldi
Dr. Deborah Kerdeman
EDLPS 521
Prep Exercise Week 8: Roland Martin
TOPIC ONE: "TRAIT GENDERIZATION"
1.) What does trait genderization mean? Why does trait genderization arise?
According to Roland Martin, trait genderization is the socialized attribution of qualities to
males and females that reflect the widely accepted expectations of appropriate roles within
society, those of which largely define the (supposed) abilities and qualities inherent in each
sexs participation. It is, however, a phenomenon that is not simply a function of freefloating stereotypes (p. 33), but one that has its source both in the differential allocation of
responsibilities in society and in the differential assessment of capabilities of males and
females (p. 33). Trait genderization is a key element in Roland Martins conceptualization
of productive v. reproductive processes of society, in which males (productive) and
females (reproductive) are expected to fulfill the differentiated norms of their sex, and are
consequently appraised accordingly; for example, an aggressive woman is not attributed
the same positive traits as an aggressive man (p. 31). A wonderful answer, Caitlin.
2.) What does trait genderization look like with respect to different roles that we see in
schools and other educational settings: student, teacher, principal, superintendent,
tutor, parent, etc.? Choose one role and discuss how it exhibits or exemplifies trait
genderization.
With respect to the role of the student in an educational setting, Roland Martin describes the
presence of trait genderization as being a pervasive obstacle that prevents one, particularly a
female student, from pursuing an education that is truly equal (equal access does not mean
equal education). Right. This is Roland Martins critique of Plato Instead, according to
Roland Martin, we do not know what a world would look like in which women were
included in public learning as both the objects and subjects of educational thought (p. 173).

2 [Type text]

The misleading aspect of coeducation (p. 35) is that because men and women are sitting
in the same classrooms, hearing the same lectures, reading the same books, performing the
same laboratory experiments, they are receiving an equal education (p. 35), when in fact,
the two sexes tend to be treated differently in the classroom (p. 35). For women, this type
of education is designed not merely to instill the very traits they want to avoid but to
extinguish the ones they want to assume (p. 34). Thus putting girls in an untenable double
bind
3.) What is an example of trait genderization that have you seen or experienced in your
own life? Why do you think the example youve chosen illustrates trait genderization?
An example of trait genderization that I have personally experienced directly relates to
Roland Martins description of differential adjectives used to describe traits of
aggressiveness in men and women. Instead of associating with an image of female
aggressiveness, I feel that I have been encouraged to carefully assume traits attributed to the
non-aggressive female, in order to avoid being perceived as harsh, pushy, bitchy,
domineering, obnoxious, uncaring (p. 31). I have consequently found difficulty in balancing
the ability to be successful, heroic, capable, strong, forcefultraits attributed to aggressive
maleswhile maintaining at once the positive descriptive traits genderized to portray my
femininity (nurturing, caring, gentle, etc.). This example illustrates trait genderization in
outlining the challenges faced by females who are expected to fulfill differentiated ideals of
what it means to exemplify their roles in society. A compellingand commonexperience,
Im afraid. Were the messages that you received implicit or explicit?
4.) Roland Martin claims that re-defining roles will not correct trait genderization.
This is because no matter how a role is defined or re-defined, trait genderization will
persist. (See her discussion of aggressiveness on p. 31 and of James Watsons portrait of
biologist Rosalind Franklin on pp. 31-3.) Do you agree or disagree with Roland Martin
on this point? Why?

Caitlin Araldi
Dr. Deborah Kerdeman
EDLPS 521
Prep Exercise Week 8: Roland Martin
I would be inclined to agree with Roland Martin when she claims that re-defining roles will
not correct trait genderization, largely because simply re-defining aspects of gender roles
could not correct for the very fundamental problem within categorizing these roles to begin
with; it can only reinforce them by perpetuating a certain attribution of traits that is mistaken
as an understanding of inherent qualities. Yes. This is Roland Martins critique of
Rousseau These cannot be socially defined or re-defined in such a way that truly reflects
the holistic nature, abilities, desires, etc., of a person, and therefore the very appropriation of
isolated qualities to expectation cannot authentically be reflective of identity. As Martin
describes, although they are attached to social roles, traits can remain genderized even when
the social roles to which they belong are detached from gender (p. 34), for so long as a role
is defined in terms of genderized traits, male and female occupants of the role can expect to
receive differential treatment and to be accorded differential respect for possessing these
traits (p. 34). Terrific
See attached Peer Review Worksheet