this conclusion is denied as it is argued that we do now something about things that are perceptible and that it is confusing to ascribe such instability to the world of the perceptible as was done in the middle dialogues. It is still held to be important to differentiate between the world of perception and the world of knowledge as offered by the Forms. This discussion shows that for Socrates, wonder extends even to his own earlier statements and that wonder itself means questioning and seeking answers.
Socrates indicates that philosophizing is holy and that it liberates the soul. He shows this in various ways in different of Plato's dialogues, demonstrating that Plato and Socrates see philosophy as holy and liberating to the soul. This is evident in the argument Socrates presents to the court in The Apology, for it is Socrates' practice of philosophizing through a series of questions to then young that is on trial. Socrates makes clear that a philosophical turn of mind and wisdom are not the same thing in his estimation. Wisdom is something to be sought, but it is never something he believes he has achieved because he always has more questions and more to learn. Indeed, he cites the oracle at Delphi to the effect that he (Socrates) is in truth wiser than others precisely because he knows how ignorant he is while others will not see how ignorant they are. More than this, though, Socrates seeks answers in spite of his ignorance, while others may believe they are not ignorant and thus stop looking for the answers. Ignorance in this sense and wonder can be equated, for wonder is an emotion that emerges when one is faced with something one does not readily understand, and knowing what one does not understand is the beginning of wisdom.
In The Republic, Plato has Socrates consider the role of the philosopher both in general and in the ideal city-state. The philosopher in Plato's conception is one who is inclined to be a p...