Examining Plato’s arguments as to why representational art is cause for concern for the well-ordered soul and applying those arguments to various forms of architectural visualizations, this paper will attempt to conclude whether this sort of imagery is harmful to the soul or otherwise. Plato first brings to our attention the idea that at the very least, art is twice removed from the Forms, those which are good and pure, making them even more imperfect manifestations than that which we perceive as reality. To illustrate this Plato describes a man with a mirror. If said man were to show you a mirrored image of a tree or a piece of furniture you would not say that the man is capable of creating those things, merely he is capable of showing you images of imperfect iterations of the Forms of the object. The same can be said of a painting, you are not seeing the imperfect object derived from the Forms, you’re seeing an imperfect image of an imperfect object, which in turn leaves you so far from being able to grasp the true nature of the object that you risk being incapable of ever being able to fully grasp true nature of the object, which Plato deems
Examining Plato’s arguments as to why representational art is cause for concern for the well-ordered soul and applying those arguments to various forms of architectural visualizations, this paper will attempt to conclude whether this sort of imagery is harmful to the soul or otherwise. Plato first brings to our attention the idea that at the very least, art is twice removed from the Forms, those which are good and pure, making them even more imperfect manifestations than that which we perceive as reality. To illustrate this Plato describes a man with a mirror. If said man were to show you a mirrored image of a tree or a piece of furniture you would not say that the man is capable of creating those things, merely he is capable of showing you images of imperfect iterations of the Forms of the object. The same can be said of a painting, you are not seeing the imperfect object derived from the Forms, you’re seeing an imperfect image of an imperfect object, which in turn leaves you so far from being able to grasp the true nature of the object that you risk being incapable of ever being able to fully grasp true nature of the object, which Plato deems