Arguably, for Plato the material world participates in the world of the Forms and the transcendant realm thus invests the particular with value and meaning.
As Catherine Pickstock notes,
As well as demonstrating that Plato did not wish to drive a wedge between form and appearance, the strongly positive view of methexis (participation) in Phaedrus frees him from the charge of otherworldliness and total withdrawal from physicality, for the philosophic ascent does not result in a “loss” of love for particular beautiful things, since the particular participates in Beauty itself. Thus the philosopher is synonymous with the lover of beauty, as also with one of a musical or loving nature (248d). Although, as Socrates acknowledges, the philosopher separates himself from human interests, turning his attention toward the divine, and is often thought to be insane, it is precisely within the physical world that he recognizes a likeness to the realities, and then is “stricken with amazement and cannot control himself” (241a).
Catherine Pickstock, After Writing, 14.
Perhaps we need a revival of Christian Platonism.