In the myth, for the dialectic process where the man if comes across, is possible to the soul to see its proper essence? the object of the knowledge. The violence of this transformation is liberating because it disconnect the being of the being, the soul of the body, forcing it to renounce it the sensible one for the intelligible one. In fact, the man back in the cave, become attached to its unequivocal opinion of what he finds that &#039 is real; ' not even the possibility can pressentir of that its Real is only one sombra' '. It cannot, because it does not want to know the light that comes from the exterior of the cave of its being. In its workmanship Fdon, Plato it leaves clearly to perceive that ' ' the philosophical thought deeper it needs a removal of sentidos' ' , of what Scrates flame of body, ' ' demands a more abstract rationality and etrea' '. In other terms, that one that is chained the reflected sensorial feelings in what it understands for being truth, must be become free to walk in direction to the light, therefore the reality is in what we do not enxergamos with our eyes of the body. One is about a transistion for it are of the cave, for the light of the day, from what pparently one believes either real, for what in fact is the reality. The Paideia, then, can be understood as a firm attitude of transformation to want to desvelar the Real on the basis of evidences ece of fishes, moving away the appearance from the Real, that is, the ignorance.

By means of it the apprehension of the Ideas is allowed, thus, and, therefore, to reach the essence of the reason. This Idea is the cause of everything. According to Heidegger, it is, also, ' ' the Idea that if calls the Bem' '.