LITR 5439 Literary & Historical Utopias

 Research Posting 2009

Felicia Byrd 

The “Allegory of the Cave” in Herland

Many ideas are expressed in Plato’s “Allegory of the Cave;” however, two ideas seem the most profound when reading and discussing Herland.  One idea is that there is a process for learning or changing your perspective.  The process simply put is:  a person (prisoner) must be freed from the shackles of their reality.  Next, with the aid of another person, the “freed” prisoner is pulled from the reality that he or she knows, and the person must be allowed to understand and recognize the things they know before; finally, the freed person can see the source and have a new perspective.  While this is a loose interpretation, after reading with high school students, they understand the educational process and how it applies to them.  Quite fitting since most of high school students feel that school is a prison.  The second idea related to the “Allegory of the Cave” that relates to Herland is the final part of the allegory where Plato uses Socrates to tell that the true leader is the person who can leave the cave, the world of darkness, to understand the world of light, knowledge and truth, and not just return to the world of darkness, but emerge back to the world of light.  The reason that this obstacle must be overcome is that prisoners in the world of darkness will find comfort in what perspective they have and will try to preserve that knowledge at any cost – especially if it means killing the former prison who is now an outsider.  As his/her truth or perspective is so radically different from theirs.  Questions that come to mind:  who is the prisoner that must be re-educated, an individual (male or female) or a group (Herlanders or the outsiders)?  Are Van and/or Ellador meant to be a leader? 

In a quest for an answer, EBSCO was consulted.  To no avail, not one scholar could be bothered to note a connection between Plato and Perkins-Gilman.  Not being deterred, some interesting sources were to be found.  In reading “The Eve of De-struction,” Dr. Donaldson writes “the utopia is a static society; and most utopias have built-in safeguards against radical alteration of the structure” (374).  Which could offer an explanation for the reason traditional scholars would not connect the two pieces; both texts occur in an isolated, conditional environment.  This also leads to more questions: if both are isolated and conditional, fictional, and a commentary of the society, why not compare them?  Plato is utopian in his views of what it takes to be a leader; Gilman is utopian in her views of marriage between Van and Ellador.  Both texts are dialogues in nature (even if Gilman is a little more descriptive).  Why shouldn’t this works be connected?

When investigating morals in both texts, it is clear that both Plato and Gilman have an objective to challenge their contemporaries’ thoughts and actions.   “The Eve of De-struction” reveals another insight that “females stress verbs of connection in their moral experience, while males replace these relational verbs with adjectives of separation and the language of boundary” (375).  As noted in class discussion, Gilman’s diction is to use “bind,” “stitch” and “sew.” Plato’s diction is that which Donaldson describes as here in the passage: “And suppose once more, that he is reluctantly dragged up a steep and rugged ascent, and held fast until he is forced into the presence of the sun himself, is he not likely to be pained and irritated? When he approaches the light his eyes will be dazzled, and he will not be able to see anything at all of what are now called realities?” (Book VI).  Now it can be argued that the passage itself is biased towards the “language of separation.”  However, what is being described the prisoner being pulled from the cave, would be written differently if described by a woman (see description in first paragraph).   Ultimately, a woman would acknowledge that another person was involved in the liberation of the prisoner.  In Plato’s description the emphasis is on the physical pain and agony of the prisoner; a woman would focus on the journey out of the cave much like a birth (rebirth) – a connection between the people. 

When considering who is the leader, Van or Ellador, the answer is not simple.  Van is trying to be an observer and remember how each person was.  However, he, too, interjects his feelings and attitudes towards the others and their situations.  Going back to the allegory, Van and his friends journey into Herland was deliberate and not without some precursory observations.  They did not expect to be taken prisoners, but they were.  The shackles that they wore were the preconceived notations that their life was the better life.   So then, who is the person that pulls most of the men to the truth that life in Herland is better?  It seems that Gilman would not let one woman do this; it is the entire community.  Terry never truly accepts the help and cannot get past the pain (literally and figuratively) that his perception is not completely accurate.  Women are to be valued and respected – not to be controlled and subservient to a man’s will or desire.  Since Jeff and Van do understand and accept the truth of Herland, one must emerge from the cave (according to Plato).  Jeff is shown being overly accepting in his life with the women, so it cannot be he that leaves.  Van and Ellador decide to leave.  This is where the confusion lies.  Van should leave the cave with his new found perspective and become a leader of some sort.  Since the story ends here, it is unclear if he does that.  Moreover, since Ellador leaves willingly, is Gilman suggesting that the educational experience does not have to be painful?  That with the “right” teacher that the student is willing?  And, is Ellador to return to Herland with a new perspective to take over as a leader?

When trying to answer one of the last questions, in regards to the willing student.  The thought that the student is a woman is cognizant.  Perhaps, it part of what Gilman wants to be understood about the perfect women.  “The Herlanders are naturally and at the individual level non-violent and co-operative;” perhaps, this cooperation extends to the willingness and eagerness to learn and trust (Miller 196). Again, more questions.  The answers to original questions posed have generated more questions which will require reading of the sequel.  Also, another realization occurs that Socrates and Plato would be proud of all the questioning presented here!  In all sincerity, a final realization occurs that this could be two separate caves and a third perspective (blending of America and Herland) may be the intention.

Sources Cited:

Donaldson, Laura E.  “The eve of de-struction: Charlotte Perkins Gilman and the            feminist re-creation of paradise.”  Women's Studies. 1989; 16: 373-87. http://search.ebscohost.com/login.aspx?direct=true&db=mzh&AN=1991072942&site=ehost-live

Miller, Margaret.  “The Ideal Woman in Two Feminist Science-Fiction Utopias.” Science- Fiction Studies. July 1983; 10: 191-198.

http://search.ebscohost.com/login.aspx?direct=true&db=mzh&AN=1984023715&site=ehost-live

Plato. Great Dialogues of Plato. W. H. Rouse, translator.  Penguin, 1999.