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aria-label="User navigation"> </nav> </div> </header> <main id="content" class="mw-body"> <div class="banner-container"> <div id="siteNotice"></div> </div> <div class="pre-content heading-holder"> <div class="page-heading"> <h1 id="firstHeading" class="firstHeading mw-first-heading">Subjectivity and objectivity (philosophy)</h1> <div class="tagline"></div> </div> <ul id="p-associated-pages" class="minerva__tab-container"> <li class="minerva__tab selected"> <a class="minerva__tab-text" href="/wiki/Subjectivity_and_objectivity_(philosophy)" rel="" data-event-name="tabs.subject">Article</a> </li> <li class="minerva__tab "> <a class="minerva__tab-text" href="/wiki/Talk:Subjectivity_and_objectivity_(philosophy)" rel="discussion" data-event-name="tabs.talk">Talk</a> </li> </ul> <nav class="page-actions-menu"> <ul id="p-views" class="page-actions-menu__list"> <li id="language-selector" class="page-actions-menu__list-item"> <a role="button" href="#p-lang" data-mw="interface" data-event-name="menu.languages" title="Language" class="cdx-button cdx-button--size-large cdx-button--fake-button cdx-button--fake-button--enabled cdx-button--icon-only cdx-button--weight-quiet language-selector"> Language </a> </li> <li id="page-actions-watch" class="page-actions-menu__list-item"> <a role="button" id="ca-watch" href="/w/index.php?title=Special:UserLogin&returnto=Subjectivity+and+objectivity+%28philosophy%29" data-event-name="menu.watch" class="cdx-button cdx-button--size-large cdx-button--fake-button cdx-button--fake-button--enabled cdx-button--icon-only cdx-button--weight-quiet menu__item--page-actions-watch"> Watch </a> </li> <li id="page-actions-edit" class="page-actions-menu__list-item"> <a role="button" id="ca-edit" href="/w/index.php?title=Subjectivity_and_objectivity_(philosophy)&action=edit" data-event-name="menu.edit" data-mw="interface" class="cdx-button cdx-button--size-large cdx-button--fake-button cdx-button--fake-button--enabled cdx-button--icon-only cdx-button--weight-quiet edit-page menu__item--page-actions-edit"> Edit </a> </li> </ul> </nav>  <div id="mw-content-subtitle">(Redirected from <a href="/w/index.php?title=Subjectivity&redirect=no" class="mw-redirect" title="Subjectivity">Subjectivity</a>)</div> </div> <div id="bodyContent" class="content"> <div id="mw-content-text" class="mw-body-content"><script>function mfTempOpenSection(id){var block=document.getElementById("mf-section-"+id);block.className+=" open-block";block.previousSibling.className+=" open-block";}</script><div class="mw-content-ltr mw-parser-output" lang="en" dir="ltr"><section class="mf-section-0" id="mf-section-0"> The distinction between subjectivity and objectivity is a basic idea of <a href="/wiki/Philosophy" title="Philosophy">philosophy</a>, particularly <a href="/wiki/Epistemology" title="Epistemology">epistemology</a> and <a href="/wiki/Metaphysics" title="Metaphysics">metaphysics</a>. Various understandings of this distinction have evolved through the work of countless philosophers over centuries. One basic distinction is: <ul><li>Something is subjective if it is dependent on a <a href="/wiki/Mind" title="Mind">mind</a> (<a href="/wiki/Bias" title="Bias">biases</a>, <a href="/wiki/Perception" title="Perception">perception</a>, <a href="/wiki/Emotion" title="Emotion">emotions</a>, <a href="/wiki/Opinion" title="Opinion">opinions</a>, <a href="/wiki/Imagination" title="Imagination">imagination</a>, or <a href="/wiki/Experience" title="Experience">conscious experience</a>).<a href="#cite_note-solomon-1">[1]</a> If a claim is true exclusively when considering the claim from the viewpoint of a sentient being, it is subjectively true. For example, one person may consider the weather to be pleasantly warm, and another person may consider the same weather to be too hot; both views are subjective.</li> <li>Something is objective if it can be confirmed independently of a mind. If a claim is true even when considering it outside the viewpoint of a sentient being, then it may be labelled objectively true.</li></ul> Both ideas have been given various and ambiguous definitions by differing sources as the distinction is often a given but not the specific focal point of philosophical discourse.<a href="#cite_note-:01-2">[2]</a> The two words are usually regarded as <a href="/wiki/Antonym" class="mw-redirect" title="Antonym">opposites</a>, though complications regarding the two have been explored in philosophy: for example, the view of particular thinkers that objectivity is an illusion and does not exist at all, or that a spectrum joins subjectivity and objectivity with a gray area in-between, or that the problem of other minds is best viewed through the concept of <a href="/wiki/Intersubjectivity" title="Intersubjectivity">intersubjectivity</a>, developing since the 20th century. The distinction between subjectivity and objectivity is often related to discussions of <a href="/wiki/Consciousness" title="Consciousness">consciousness</a>, <a href="/wiki/Agency_(philosophy)" title="Agency (philosophy)">agency</a>, <a href="/wiki/Personhood" title="Personhood">personhood</a>, <a href="/wiki/Philosophy_of_mind" title="Philosophy of mind">philosophy of mind</a>, <a href="/wiki/Philosophy_of_language" title="Philosophy of language">philosophy of language</a>, <a href="/wiki/Reality" title="Reality">reality</a>, <a href="/wiki/Truth" title="Truth">truth</a>, and <a href="/wiki/Communication" title="Communication">communication</a> (for example in <a href="/wiki/Narration" title="Narration">narrative communication</a> and <a href="/wiki/Journalism" title="Journalism">journalism</a>). <div id="toc" class="toc" role="navigation" aria-labelledby="mw-toc-heading"><input type="checkbox" role="button" id="toctogglecheckbox" class="toctogglecheckbox" style="display:none"><div class="toctitle" lang="en" dir="ltr"><h2 id="mw-toc-heading">Contents</h2><label class="toctogglelabel" for="toctogglecheckbox"></label></div> <ul> <li class="toclevel-1 tocsection-1"><a href="#Etymology">1 Etymology</a></li> <li class="toclevel-1 tocsection-2"><a href="#In_Ancient_philosophy">2 In Ancient philosophy</a></li> <li class="toclevel-1 tocsection-3"><a href="#In_Western_philosophy">3 In Western philosophy</a> <ul> <li class="toclevel-2 tocsection-4"><a href="#Religion">3.1 Religion</a></li> <li class="toclevel-2 tocsection-5"><a href="#Phenomenology">3.2 Phenomenology</a></li> </ul> </li> <li class="toclevel-1 tocsection-6"><a href="#In_epistemology">4 In epistemology</a></li> <li class="toclevel-1 tocsection-7"><a href="#In_historiography">5 In historiography</a> <ul> <li class="toclevel-2 tocsection-8"><a href="#Trouillot">5.1 Trouillot</a></li> </ul> </li> <li class="toclevel-1 tocsection-9"><a href="#In_social_sciences">6 In social sciences</a></li> <li class="toclevel-1 tocsection-10"><a href="#See_also">7 See also</a></li> <li class="toclevel-1 tocsection-11"><a href="#References">8 References</a></li> <li class="toclevel-1 tocsection-12"><a href="#Further_reading">9 Further reading</a></li> <li class="toclevel-1 tocsection-13"><a href="#External_links">10 External links</a></li> </ul> </div> </section><div class="mw-heading mw-heading2 section-heading" onclick="mfTempOpenSection(1)"><h2 id="Etymology">Etymology</h2> <a role="button" href="/w/index.php?title=Subjectivity_and_objectivity_(philosophy)&action=edit&section=1" title="Edit section: Etymology" class="cdx-button cdx-button--size-large cdx-button--fake-button cdx-button--fake-button--enabled cdx-button--icon-only cdx-button--weight-quiet "> edit </a> </div><section class="mf-section-1 collapsible-block" id="mf-section-1"> The root of the words subjectivity and objectivity are <a href="/wiki/Object_and_subject" class="mw-redirect" title="Object and subject">subject and object</a>, philosophical terms that mean, respectively, an observer and a thing being observed. The word subjectivity comes from <a href="/wiki/Subject_(philosophy)" class="mw-redirect" title="Subject (philosophy)">subject</a> in a philosophical sense, meaning an individual who possesses unique conscious experiences, such as perspectives, feelings, beliefs, and desires,<a href="#cite_note-solomon-1">[1]</a><a href="#cite_note-:1-3">[3]</a> or who (consciously) acts upon or wields power over some other entity (an <a href="/wiki/Object_(philosophy)" class="mw-redirect" title="Object (philosophy)">object</a>).<a href="#cite_note-Allen2002-4">[4]</a> </section><div class="mw-heading mw-heading2 section-heading" onclick="mfTempOpenSection(2)"><h2 id="In_Ancient_philosophy">In Ancient philosophy</h2> <a role="button" href="/w/index.php?title=Subjectivity_and_objectivity_(philosophy)&action=edit&section=2" title="Edit section: In Ancient philosophy" class="cdx-button cdx-button--size-large cdx-button--fake-button cdx-button--fake-button--enabled cdx-button--icon-only cdx-button--weight-quiet "> edit </a> </div><section class="mf-section-2 collapsible-block" id="mf-section-2"> Aristotle's teacher <a href="/wiki/Plato" title="Plato">Plato</a> considered <a href="/wiki/Geometry" title="Geometry">geometry</a> to be a condition of <a href="/wiki/Platonic_idealism" class="mw-redirect" title="Platonic idealism">his idealist philosophy</a> concerned with <a href="/wiki/Universal_(metaphysics)" title="Universal (metaphysics)">universal</a> truth. [<a href="/wiki/Wikipedia:Please_clarify" title="Wikipedia:Please clarify">clarification needed</a>] In Plato's <a href="/wiki/Republic_(Plato)" title="Republic (Plato)">Republic</a>, <a href="/wiki/Socrates" title="Socrates">Socrates</a> opposes the sophist <a href="/wiki/Thrasymachus" title="Thrasymachus">Thrasymachus's</a> relativistic account of justice, and argues that justice is mathematical in its conceptual structure, and that ethics was therefore a precise and objective enterprise with impartial standards for truth and correctness, like geometry.<a href="#cite_note-5">[5]</a> The rigorous mathematical treatment Plato gave to moral concepts set the tone for the western tradition of moral objectivism that came after him.[<a href="/wiki/Wikipedia:Citation_needed" title="Wikipedia:Citation needed">citation needed</a>] His contrasting between objectivity and <a href="/wiki/Doxa" title="Doxa">opinion</a> became the basis for philosophies intent on resolving the questions of <a href="/wiki/Reality" title="Reality">reality</a>, <a href="/wiki/Truth" title="Truth">truth</a>, and <a href="/wiki/Existence" title="Existence">existence</a>. He saw opinions as belonging to the shifting sphere of <a href="/wiki/Sensibility" title="Sensibility">sensibilities</a>, as opposed to a fixed, eternal and knowable <a href="/wiki/Incorporeality" title="Incorporeality">incorporeality</a>. Where Plato distinguished between <a href="/wiki/Epistemology" title="Epistemology">how we know things</a> and their <a href="/wiki/Ontology" title="Ontology">ontological</a> status, <a href="/wiki/Subjectivism" title="Subjectivism">subjectivism</a> such as <a href="/wiki/George_Berkeley" title="George Berkeley">George Berkeley</a>'s depends on <a href="/wiki/Perception" title="Perception">perception</a>.<a href="#cite_note-ejournals-6">[6]</a> In <a href="/wiki/Platonism" title="Platonism">Platonic</a> terms, a criticism of subjectivism is that it is difficult to distinguish between knowledge, opinions, and <a href="/wiki/Subjectivity" class="mw-redirect" title="Subjectivity">subjective</a> knowledge.<a href="#cite_note-7">[7]</a> Platonic idealism is a form of <a href="/wiki/Metaphysics" title="Metaphysics">metaphysical</a> objectivism, holding that the <a href="/wiki/Idealism" title="Idealism">ideas exist independently</a> from the individual. Berkeley's <a href="/wiki/Empiricism" title="Empiricism">empirical</a> idealism, on the other hand, holds that <a href="/wiki/Subjectivism" title="Subjectivism">things only exist as they are perceived</a>. Both approaches boast an attempt at objectivity. Plato's definition of objectivity can be found in <a href="/wiki/Platonic_epistemology" title="Platonic epistemology">his epistemology</a>, which is based on <a href="/wiki/Mathematics" title="Mathematics">mathematics</a>, and <a href="/wiki/Universal_(metaphysics)#Platonic_realism" title="Universal (metaphysics)">his metaphysics</a>, where knowledge of the ontological status of objects and ideas is resistant to change.<a href="#cite_note-ejournals-6">[6]</a> </section><div class="mw-heading mw-heading2 section-heading" onclick="mfTempOpenSection(3)"><h2 id="In_Western_philosophy">In Western philosophy</h2> <a role="button" href="/w/index.php?title=Subjectivity_and_objectivity_(philosophy)&action=edit&section=3" title="Edit section: In Western philosophy" class="cdx-button cdx-button--size-large cdx-button--fake-button cdx-button--fake-button--enabled cdx-button--icon-only cdx-button--weight-quiet "> edit </a> </div><section class="mf-section-3 collapsible-block" id="mf-section-3"> In Western philosophy, the idea of subjectivity is thought to have its roots in the works of the <a href="/wiki/European_Enlightenment" class="mw-redirect" title="European Enlightenment">European Enlightenment</a> thinkers <a href="/wiki/Descartes" class="mw-redirect" title="Descartes">Descartes</a> and <a href="/wiki/Kant" class="mw-redirect" title="Kant">Kant</a> though it could also stem as far back as the <a href="/wiki/Classical_Greece" title="Classical Greece">Ancient Greek</a> philosopher <a href="/wiki/Aristotle" title="Aristotle">Aristotle</a>'s work relating to the soul.<a href="#cite_note-:02-8">[8]</a><a href="#cite_note-:01-2">[2]</a> The idea of subjectivity is often seen as a peripheral to other philosophical concepts, namely <a href="/wiki/Skepticism" title="Skepticism">skepticism</a>, <a href="/wiki/Individual" title="Individual">individuals</a> and individuality, and <a href="/wiki/Existentialism" title="Existentialism">existentialism</a>.<a href="#cite_note-:01-2">[2]</a><a href="#cite_note-:02-8">[8]</a> The questions surrounding subjectivity have to do with whether or not people can escape the subjectivity of their own human existence and whether or not there is an obligation to try to do so.<a href="#cite_note-solomon-1">[1]</a> Important thinkers who focused on this area of study include Descartes, <a href="/wiki/John_Locke" title="John Locke">Locke</a>, Kant, <a href="/wiki/Georg_Wilhelm_Friedrich_Hegel" title="Georg Wilhelm Friedrich Hegel">Hegel</a>, <a href="/wiki/S%C3%B8ren_Kierkegaard" title="Søren Kierkegaard">Kierkegaard</a>, <a href="/wiki/Edmund_Husserl" title="Edmund Husserl">Husserl</a>, <a href="/wiki/Michel_Foucault" title="Michel Foucault">Foucault</a>, <a href="/wiki/Jacques_Derrida" title="Jacques Derrida">Derrida</a>, <a href="/wiki/Thomas_Nagel" title="Thomas Nagel">Nagel</a>, and <a href="/wiki/Jean-Paul_Sartre" title="Jean-Paul Sartre">Sartre</a>.<a href="#cite_note-solomon-1">[1]</a> Subjectivity was rejected by Foucault and Derrida in favor of <a href="/wiki/Social_constructionism" title="Social constructionism">constructionism</a>,<a href="#cite_note-solomon-1">[1]</a> but Sartre embraced and continued Descartes' work in the subject by emphasizing subjectivity in <a href="/wiki/Phenomenology_(philosophy)" title="Phenomenology (philosophy)">phenomenology</a>.<a href="#cite_note-solomon-1">[1]</a><a href="#cite_note-:3-9">[9]</a> Sartre believed that, even within the material force of human society, the ego was an essentially transcendent being—posited, for instance, in his opus <a href="/wiki/Being_and_Nothingness" title="Being and Nothingness">Being and Nothingness</a> through his arguments about the 'being-for-others' and the 'for-itself' (i.e., an objective and subjective human being).<a href="#cite_note-:3-9">[9]</a> The innermost core of subjectivity resides in a unique act of what <a href="/wiki/Johann_Gottlieb_Fichte" title="Johann Gottlieb Fichte">Fichte</a> called "<a href="/wiki/Johann_Gottlieb_Fichte#Central_theory" title="Johann Gottlieb Fichte">self-positing</a>", where each subject is a point of absolute <a href="/wiki/Autonomy" title="Autonomy">autonomy</a>, which means that it cannot be reduced to a moment in the network of <a href="/wiki/Causality" title="Causality">causes</a> and effects.<a href="#cite_note-10">[10]</a> <div class="mw-heading mw-heading3"><h3 id="Religion">Religion</h3> <a role="button" href="/w/index.php?title=Subjectivity_and_objectivity_(philosophy)&action=edit&section=4" title="Edit section: Religion" class="cdx-button cdx-button--size-large cdx-button--fake-button cdx-button--fake-button--enabled cdx-button--icon-only cdx-button--weight-quiet "> edit </a> </div> One way that subjectivity has been conceptualized by philosophers such as Kierkegaard is in the context of <a href="/wiki/Religion" title="Religion">religion</a>.<a href="#cite_note-solomon-1">[1]</a> Religious beliefs can vary quite extremely from person to person, but people often think that whatever they believe is the truth. Subjectivity as seen by Descartes and Sartre was a matter of what was dependent on consciousness, so, because religious beliefs require the presence of a consciousness that can believe, they must be subjective.<a href="#cite_note-solomon-1">[1]</a> This is in contrast to what has been proven by pure <a href="/wiki/Logic" title="Logic">logic</a> or <a href="/wiki/Hard_sciences" class="mw-redirect" title="Hard sciences">hard sciences</a>, which does not depend on the perception of people, and is therefore considered objective.<a href="#cite_note-solomon-1">[1]</a> Subjectivity is what relies on personal perception regardless of what is proven or objective.<a href="#cite_note-solomon-1">[1]</a> Many philosophical arguments within this area of study have to do with moving from subjective thoughts to objective thoughts with many different methods employed to get from one to the other along with a variety of conclusions reached.<a href="#cite_note-solomon-1">[1]</a> This is exemplified by Descartes deductions that move from reliance on subjectivity to somewhat of a reliance on God for objectivity.<a href="#cite_note-solomon-1">[1]</a><a href="#cite_note-11">[11]</a> Foucault and Derrida denied the idea of subjectivity in favor of their ideas of <a href="/wiki/Construct_(philosophy)" title="Construct (philosophy)">constructs</a> in order to account for differences in human thought.<a href="#cite_note-solomon-1">[1]</a> Instead of focusing on the idea of consciousness and self-consciousness shaping the way humans perceive the world, these thinkers would argue that it is instead the world that shapes humans, so they would see religion less as a belief and more as a cultural construction.<a href="#cite_note-solomon-1">[1]</a> <div class="mw-heading mw-heading3"><h3 id="Phenomenology">Phenomenology</h3> <a role="button" href="/w/index.php?title=Subjectivity_and_objectivity_(philosophy)&action=edit&section=5" title="Edit section: Phenomenology" class="cdx-button cdx-button--size-large cdx-button--fake-button cdx-button--fake-button--enabled cdx-button--icon-only cdx-button--weight-quiet "> edit </a> </div> Others like Husserl and Sartre followed the phenomenological approach.<a href="#cite_note-solomon-1">[1]</a> This approach focused on the distinct separation of the human mind and the physical world, where the mind is subjective because it can take liberties like imagination and self-awareness where religion might be examined regardless of any kind of subjectivity.<a href="#cite_note-:3-9">[9]</a> The philosophical conversation around subjectivity remains one that struggles with the epistemological question of what is real, what is made up, and what it would mean to be separated completely from subjectivity.<a href="#cite_note-solomon-1">[1]</a> </section><div class="mw-heading mw-heading2 section-heading" onclick="mfTempOpenSection(4)"><h2 id="In_epistemology">In epistemology</h2> <a role="button" href="/w/index.php?title=Subjectivity_and_objectivity_(philosophy)&action=edit&section=6" title="Edit section: In epistemology" class="cdx-button cdx-button--size-large cdx-button--fake-button cdx-button--fake-button--enabled cdx-button--icon-only cdx-button--weight-quiet "> edit </a> </div><section class="mf-section-4 collapsible-block" id="mf-section-4"> In opposition to philosopher <a href="/wiki/Ren%C3%A9_Descartes" title="René Descartes">René Descartes</a>' method of <a href="/wiki/Cogito,_ergo_sum" title="Cogito, ergo sum">personal deduction</a>[<a href="/wiki/Wikipedia:Please_clarify" title="Wikipedia:Please clarify">clarification needed</a>], natural philosopher <a href="/wiki/Isaac_Newton" title="Isaac Newton">Isaac Newton</a> applied the relatively objective <a href="/wiki/Scientific_method" title="Scientific method">scientific method</a> to look for <a href="/wiki/Scientific_evidence" title="Scientific evidence">evidence</a> before forming a hypothesis.<a href="#cite_note-12">[12]</a> Partially in response to <a href="/wiki/Immanuel_Kant" title="Immanuel Kant">Kant</a>'s <a href="/wiki/Rationalism" title="Rationalism">rationalism</a>, logician <a href="/wiki/Gottlob_Frege" title="Gottlob Frege">Gottlob Frege</a> applied objectivity to his epistemological and metaphysical philosophies. If reality exists independently of <a href="/wiki/Consciousness" title="Consciousness">consciousness</a>, then it would logically include a plurality of <a href="/wiki/Intension" title="Intension">indescribable</a> forms. Objectivity requires a definition of <a href="/wiki/Truth" title="Truth">truth</a> formed by propositions with <a href="/wiki/Truth_value" title="Truth value">truth value</a>. An attempt of forming an objective <a href="/wiki/World_view" class="mw-redirect" title="World view">construct</a> incorporates <a href="/wiki/Ontological_commitment" title="Ontological commitment">ontological commitments</a> to the reality of objects.<a href="#cite_note-13">[13]</a> The importance of perception in evaluating and understanding objective reality is debated in the <a href="/wiki/Observer_effect_(physics)#Quantum_mechanics" title="Observer effect (physics)">observer effect</a> of quantum mechanics. <a href="/wiki/Direct_and_indirect_realism" title="Direct and indirect realism">Direct</a> or <a href="/wiki/Na%C3%AFve_realism" title="Naïve realism">naïve realists</a> rely on perception as key in observing objective reality, while <a href="/wiki/Instrumentalism" title="Instrumentalism">instrumentalists</a> hold that observations are useful in predicting objective reality. The concepts that encompass these ideas are important in the <a href="/wiki/Philosophy_of_science" title="Philosophy of science">philosophy of science</a>. <a href="/wiki/Philosophy_of_mind" title="Philosophy of mind">Philosophies of mind</a> explore whether objectivity relies on <a href="/wiki/Consensus_reality" title="Consensus reality">perceptual constancy</a>.<a href="#cite_note-14">[14]</a> </section><div class="mw-heading mw-heading2 section-heading" onclick="mfTempOpenSection(5)"><h2 id="In_historiography">In historiography</h2> <a role="button" href="/w/index.php?title=Subjectivity_and_objectivity_(philosophy)&action=edit&section=7" title="Edit section: In historiography" class="cdx-button cdx-button--size-large cdx-button--fake-button cdx-button--fake-button--enabled cdx-button--icon-only cdx-button--weight-quiet "> edit </a> </div><section class="mf-section-5 collapsible-block" id="mf-section-5"> <a href="/wiki/History" title="History">History</a> as a discipline has wrestled with notions of objectivity from its very beginning. While its object of study is commonly thought to be <a href="/wiki/Past" title="Past">the past</a>, the only thing historians have to work with are different versions of stories based on individual <a href="/wiki/Perception" title="Perception">perceptions</a> of <a href="/wiki/Reality" title="Reality">reality</a> and <a href="/wiki/Memory" title="Memory">memory</a>. Several history streams developed to devise ways to solve this dilemma: Historians like <a href="/wiki/Leopold_von_Ranke" title="Leopold von Ranke">Leopold von Ranke</a> (19th century) have advocated for the use of extensive <a href="/wiki/Evidence" title="Evidence">evidence</a> –especially <a href="/wiki/Archive" title="Archive">archived</a> physical paper documents– to recover the bygone past, claiming that, as opposed to people's memories, objects remain stable in what they say about the era they witnessed, and therefore represent a better insight into <a href="/wiki/Objective_reality" class="mw-redirect" title="Objective reality">objective reality</a>.<a href="#cite_note-15">[15]</a> In the 20th century, the <a href="/wiki/Annales_school" title="Annales school">Annales School</a> emphasized the importance of shifting focus away from the perspectives of influential <a href="/wiki/Man" title="Man">men</a> –usually politicians around whose actions <a href="/wiki/Narrative" title="Narrative">narratives</a> of <a href="/wiki/Past" title="Past">the past</a> were shaped–, and putting it on the voices of ordinary people.<a href="#cite_note-16">[16]</a> <a href="/wiki/Postcolonialism" title="Postcolonialism">Postcolonial</a> streams of history challenge the colonial-postcolonial <a href="/wiki/Dichotomy" title="Dichotomy">dichotomy</a> and critique <a href="/wiki/Eurocentrism" title="Eurocentrism">Eurocentric academia</a> practices, such as the demand for historians from colonized regions to anchor their local narratives to events happening in the territories of their colonizers to earn <a href="/wiki/Credibility" title="Credibility">credibility</a>.<a href="#cite_note-17">[17]</a> All the streams explained above try to uncover whose voice is more or less truth-bearing and how historians can stitch together versions of it to best explain what "<a href="/wiki/Past" title="Past">actually happened.</a>" <div class="mw-heading mw-heading3"><h3 id="Trouillot">Trouillot</h3> <a role="button" href="/w/index.php?title=Subjectivity_and_objectivity_(philosophy)&action=edit&section=8" title="Edit section: Trouillot" class="cdx-button cdx-button--size-large cdx-button--fake-button cdx-button--fake-button--enabled cdx-button--icon-only cdx-button--weight-quiet "> edit </a> </div> The anthropologist <a href="/wiki/Michel-Rolph_Trouillot" title="Michel-Rolph Trouillot">Michel-Rolph Trouillot</a> developed the concepts of historicity 1 and 2 to explain the difference between the <a href="/wiki/Materiality_(social_sciences_and_humanities)" title="Materiality (social sciences and humanities)">materiality</a> of <a href="/wiki/Social" title="Social">socio</a>-<a href="/wiki/History" title="History">historical</a> processes (H1) and the narratives that are told about the materiality of socio-historical processes (H2).<a href="#cite_note-auto-18">[18]</a> This distinction hints that H1 would be understood as the <a href="/wiki/Fact" title="Fact">factual</a> reality that elapses and is captured with the concept of "<a href="/wiki/Truth" title="Truth">objective truth</a>", and that H2 is the collection of <a href="/wiki/Subjectivity" class="mw-redirect" title="Subjectivity">subjectivities</a> that <a href="/wiki/Hegemony" title="Hegemony">humanity</a> has stitched together to grasp the past. Debates about <a href="/wiki/Positivism" title="Positivism">positivism</a>, <a href="/wiki/Relativism" title="Relativism">relativism</a>, and <a href="/wiki/Postmodernism" title="Postmodernism">postmodernism</a> are relevant to evaluating these concepts' importance and the distinction between them. In his book "Silencing the past", <a href="/wiki/Michel-Rolph_Trouillot" title="Michel-Rolph Trouillot">Trouillot</a> wrote about the power dynamics at play in history-making, outlining four possible moments in which <a href="/wiki/Oppression" title="Oppression">historical silences</a> can be created: (1) making of <a href="/wiki/Historical_document" title="Historical document">sources</a> (who gets to know how to write, or to have possessions that are later examined as <a href="/wiki/Historical_source" title="Historical source">historical evidence</a>), (2) making of <a href="/wiki/Archive" title="Archive">archives</a> (what <a href="/wiki/Historical_document" title="Historical document">documents</a> are deemed important to save and which are not, how to classify materials, and how to order them within physical or <a href="/wiki/Digitization" title="Digitization">digital</a> archives), (3) making of narratives (which <a href="/wiki/Narrative" title="Narrative">accounts of history</a> are consulted, which voices are given <a href="/wiki/Credibility" title="Credibility">credibility</a>), and (4) the making of history (the retrospective construction of what <a href="/wiki/Past" title="Past">The Past</a> is).<a href="#cite_note-auto-18">[18]</a> Because history (<a href="/wiki/Official_history" title="Official history">official</a>, <a href="/wiki/Public_history" title="Public history">public</a>, <a href="/wiki/Genealogy" title="Genealogy">familial</a>, personal) informs current perceptions and how we make sense of <a href="/wiki/Present" title="Present">the present</a>, whose voice gets to be included in it –and how– has direct consequences in material socio-historical processes. Thinking of current historical narratives as <a href="/wiki/Impartiality" title="Impartiality">impartial</a> depictions of the totality of events unfolded in the past by labeling them as "objective" risks sealing historical understanding. Acknowledging that history is never objective and always incomplete has a meaningful opportunity to support <a href="/wiki/Social_justice" title="Social justice">social justice</a> efforts. Under said notion, voices that have been silenced are placed on an equal footing to the grand and popular narratives of the world, appreciated for their unique insight of reality through their <a href="/wiki/Subjectivity" class="mw-redirect" title="Subjectivity">subjective</a> lens. </section><div class="mw-heading mw-heading2 section-heading" onclick="mfTempOpenSection(6)"><h2 id="In_social_sciences">In social sciences</h2> <a role="button" href="/w/index.php?title=Subjectivity_and_objectivity_(philosophy)&action=edit&section=9" title="Edit section: In social sciences" class="cdx-button cdx-button--size-large cdx-button--fake-button cdx-button--fake-button--enabled cdx-button--icon-only cdx-button--weight-quiet "> edit </a> </div><section class="mf-section-6 collapsible-block" id="mf-section-6"> Subjectivity is an inherently social mode that comes about through innumerable interactions within society. As much as subjectivity is a process of <a href="/wiki/Individuation" title="Individuation">individuation</a>, it is equally a process of socialization, the individual never being isolated in a self-contained environment, but endlessly engaging in interaction with the surrounding world. Culture is a living totality of the subjectivity of any given society constantly undergoing transformation.<a href="#cite_note-19">[19]</a> Subjectivity is both shaped by it and shapes it in turn, but also by other things like the economy, political institutions, communities, as well as the natural world. Though the boundaries of societies and their cultures are indefinable and arbitrary, the subjectivity inherent in each one is palatable and can be recognized as distinct from others. Subjectivity is in part a particular experience or organization of <a href="/wiki/Reality" title="Reality">reality</a>, which includes how one views and interacts with humanity, objects, consciousness, and nature, so the difference between different cultures brings about an alternate experience of existence that forms life in a different manner. A common effect on an individual of this disjunction between subjectivities is <a href="/wiki/Culture_shock" title="Culture shock">culture shock</a>, where the subjectivity of the other culture is considered alien and possibly incomprehensible or even hostile. <a href="/wiki/Political_subjectivity" title="Political subjectivity">Political subjectivity</a> is an emerging concept in social sciences and humanities.<a href="#cite_note-Allen2002-4">[4]</a> Political subjectivity is a reference to the deep embeddedness of subjectivity in the socially intertwined systems of power and meaning. "Politicality", writes <a rel="nofollow" class="external text" href="http://artsandscience.usask.ca/profile/SRahimi">Sadeq Rahimi</a> in <a rel="nofollow" class="external text" href="http://www.routledgementalhealth.com/books/details/9781138840829/">Meaning, Madness and Political Subjectivity</a>, "is not an added aspect of the subject, but indeed the mode of being of the subject, that is, precisely what the subject is."<a href="#cite_note-20">[20]</a> <a href="/wiki/Objectivity_(science)" title="Objectivity (science)">Scientific objectivity</a> is practicing science while intentionally reducing <a href="/wiki/Partiality" class="mw-redirect" title="Partiality">partiality</a>, biases, or external influences. Moral objectivity is the concept of moral or ethical codes being compared to one another through a set of universal facts or a universal perspective and not through differing conflicting perspectives.<a href="#cite_note-:0-21">[21]</a> <a href="/wiki/Journalistic_objectivity" title="Journalistic objectivity">Journalistic objectivity</a> is the reporting of facts and news with minimal personal bias or in an impartial or politically neutral manner. </section><div class="mw-heading mw-heading2 section-heading" onclick="mfTempOpenSection(7)"><h2 id="See_also">See also</h2> <a role="button" href="/w/index.php?title=Subjectivity_and_objectivity_(philosophy)&action=edit&section=10" title="Edit section: See also" class="cdx-button cdx-button--size-large cdx-button--fake-button cdx-button--fake-button--enabled cdx-button--icon-only cdx-button--weight-quiet "> edit </a> </div><section class="mf-section-7 collapsible-block" id="mf-section-7"> <style 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title="Objectivity (science)">Objectivity (science)</a></li> <li><a href="/wiki/Objectivism" title="Objectivism">Objectivism</a></li> <li><a href="/wiki/Omniscience" title="Omniscience">Omniscience</a></li> <li><a href="/wiki/Phenomenology_(philosophy)" title="Phenomenology (philosophy)">Phenomenology (philosophy)</a></li> <li><a href="/wiki/Phenomenology_(psychology)" title="Phenomenology (psychology)">Phenomenology (psychology)</a></li> <li><a href="/wiki/Political_subjectivity" title="Political subjectivity">Political subjectivity</a></li> <li><a href="/wiki/Q_methodology" title="Q methodology">Q methodology</a></li> <li><a href="/wiki/Relativism" title="Relativism">Relativism</a></li> <li><a href="/wiki/Subject_(philosophy)" class="mw-redirect" title="Subject (philosophy)">Subject (philosophy)</a></li> <li><a href="/wiki/Transcendental_subjectivity" class="mw-redirect" title="Transcendental subjectivity">Transcendental subjectivity</a></li> <li>"<a href="/wiki/Philosophy_of_S%C3%B8ren_Kierkegaard#Subjectivity" title="Philosophy of Søren Kierkegaard">Subjectivity is Truth</a>", an existential interpretation of subjectivity by <a href="/wiki/S%C3%B8ren_Kierkegaard" title="Søren Kierkegaard">Søren Kierkegaard</a></li> <li><a href="/wiki/Self" title="Self">Self</a></li> <li><a href="/wiki/Vertiginous_question" title="Vertiginous question">Vertiginous question</a></li></ul> </section><div class="mw-heading mw-heading2 section-heading" onclick="mfTempOpenSection(8)"><h2 id="References">References</h2> <a role="button" href="/w/index.php?title=Subjectivity_and_objectivity_(philosophy)&action=edit&section=11" title="Edit section: References" class="cdx-button cdx-button--size-large cdx-button--fake-button cdx-button--fake-button--enabled cdx-button--icon-only cdx-button--weight-quiet "> edit </a> </div><section class="mf-section-8 collapsible-block" id="mf-section-8"> <style data-mw-deduplicate="TemplateStyles:r1239543626">.mw-parser-output .reflist{margin-bottom:0.5em;list-style-type:decimal}@media screen{.mw-parser-output .reflist{font-size:90%}}.mw-parser-output .reflist .references{font-size:100%;margin-bottom:0;list-style-type:inherit}.mw-parser-output .reflist-columns-2{column-width:30em}.mw-parser-output .reflist-columns-3{column-width:25em}.mw-parser-output .reflist-columns{margin-top:0.3em}.mw-parser-output .reflist-columns ol{margin-top:0}.mw-parser-output .reflist-columns li{page-break-inside:avoid;break-inside:avoid-column}.mw-parser-output .reflist-upper-alpha{list-style-type:upper-alpha}.mw-parser-output .reflist-upper-roman{list-style-type:upper-roman}.mw-parser-output .reflist-lower-alpha{list-style-type:lower-alpha}.mw-parser-output .reflist-lower-greek{list-style-type:lower-greek}.mw-parser-output .reflist-lower-roman{list-style-type:lower-roman}</style><div class="reflist"> <div class="mw-references-wrap mw-references-columns"><ol 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Solomon">Solomon, Robert C.</a> <a rel="nofollow" class="external text" href="https://books.google.com/books?id=bJFCAwAAQBAJ&pg=PA900">"Subjectivity"</a>, in Honderich, Ted. <a href="/wiki/Oxford_Companion_to_Philosophy" class="mw-redirect" title="Oxford Companion to Philosophy">Oxford Companion to Philosophy</a> (Oxford University Press, 2005), p.900. </li> <li id="cite_note-:01-2">^ <a href="#cite_ref-:01_2-0">a</a> <a href="#cite_ref-:01_2-1">b</a> <a href="#cite_ref-:01_2-2">c</a> Bykova, Marina F. (February 2018). "On the Problem of Subjectivity: Editor's Introduction". 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Sarah Austin, vii–xi. London: George Rutledge and Sons, 1905. </li> <li id="cite_note-16"><a href="#cite_ref-16">^</a> Andrea, A. (1991). Mentalities in history. The Historian 53(3), 605–608. </li> <li id="cite_note-17"><a href="#cite_ref-17">^</a> Chakrabarty, D. (1992). Postcoloniality and the artifice of history: Who speaks for "Indian" pasts?Representations, (37), 1–26. doi:10.2307/2928652. </li> <li id="cite_note-auto-18">^ <a href="#cite_ref-auto_18-0">a</a> <a href="#cite_ref-auto_18-1">b</a> Trouillot, Michel-Rolph. (1995). Silencing the past : power and the production of history. Boston, Mass. :Beacon Press, </li> <li id="cite_note-19"><a href="#cite_ref-19">^</a> Silverman, H.J. ed., 2014. Questioning foundations: truth, subjectivity, and culture. Routledge.[<a href="/wiki/Wikipedia:Citing_sources" title="Wikipedia:Citing sources">page needed</a>] </li> <li id="cite_note-20"><a href="#cite_ref-20">^</a> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="Rahimi" class="citation book cs1">Rahimi, Sadeq (2015). <a rel="nofollow" class="external text" href="http://www.routledgementalhealth.com/books/details/9781138840829/">Meaning, Madness and Political Subjectivity: A Study of Schizophrenia and Culture in Turkey</a>. Oxford & New York: Routledge. p. 8. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-1138840829" title="Special:BookSources/978-1138840829"><bdi>978-1138840829</bdi></a>. <a rel="nofollow" class="external text" href="https://web.archive.org/web/20150402120529/http://www.routledgementalhealth.com/books/details/9781138840829/">Archived</a> from the original on 2015-04-02. 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La formation de l'esprit scientifique: contribution à une psychanalyse de la connaissance. Paris: Vrin, 2004. <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/2-7116-1150-7" title="Special:BookSources/2-7116-1150-7">2-7116-1150-7</a>.</li> <li>Beiser, Frederick C. (2002). German Idealism: The Struggle Against Subjectivism, 1781–1801. Harvard University Press.</li> <li><a href="/wiki/Ned_Block" title="Ned Block">Block, Ned</a>; Flanagan, Owen J.; & Gzeldere, Gven (Eds.) The Nature of Consciousness: Philosophical Debates. Cambridge, MA: MIT Press. <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-0-262-52210-6" title="Special:BookSources/978-0-262-52210-6">978-0-262-52210-6</a></li> <li>Bowie, Andrew (1990). Aesthetics and Subjectivity : From Kant to Nietzsche. Manchester: Manchester University Press.</li> <li>Castillejo, David. The Formation of Modern Objectivity. Madrid: Ediciones de Arte y Bibliofilia, 1982.</li> <li>Dallmayr, Winfried Reinhard (1981). Twilight of Subjectivity: Contributions to a Post-Individualist Theory Politics. Amherst, MA: <a href="/wiki/University_of_Massachusetts_Press" title="University of Massachusetts Press">University of Massachusetts Press</a>.</li> <li>Ellis, C. & Flaherty, M. (1992). Investigating Subjectivity: Research on Lived Experience. Newbury Park, CA: Sage. <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-0-8039-4496-1" title="Special:BookSources/978-0-8039-4496-1">978-0-8039-4496-1</a></li> <li>Farrell, Frank B. (1994). Subjectivity, Realism, and Postmodernism: The Recovery of the World in Recent Philosophy. Cambridge – New York: Cambridge University Press.</li> <li>Gaukroger, Stephen. (2012). Objectivity. Oxford University Press.</li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFJohnson2003" class="citation journal cs1">Johnson, Daniel (July 2003). <a rel="nofollow" class="external text" href="https://web.archive.org/web/20170624190308/http://www.quodlibet.net/articles/johnson-truth.shtml">"On Truth As Subjectivity In Kierkegaard's Concluding Unscientific Postscript"</a>. Quodlibet Journal. 5 (2–3). Archived from <a rel="nofollow" class="external text" href="http://www.quodlibet.net/articles/johnson-truth.shtml">the original</a> on 2017-06-24. Retrieved 2023-06-28.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=Quodlibet+Journal&rft.atitle=On+Truth+As+Subjectivity+In+Kierkegaard%27s+Concluding+Unscientific+Postscript&rft.volume=5&rft.issue=2%E2%80%933&rft.date=2003-07&rft.aulast=Johnson&rft.aufirst=Daniel&rft_id=http%3A%2F%2Fwww.quodlibet.net%2Farticles%2Fjohnson-truth.shtml&rfr_id=info%3Asid%2Fen.wikipedia.org%3ASubjectivity+and+objectivity+%28philosophy%29" class="Z3988"></li> <li><a href="/wiki/Thomas_Samuel_Kuhn" class="mw-redirect" title="Thomas Samuel Kuhn">Kuhn, Thomas S.</a> <a href="/wiki/The_Structure_of_Scientific_Revolutions" title="The Structure of Scientific Revolutions">The Structure of Scientific Revolutions</a>. Chicago: University of Chicago Press, 1996, 3rd ed. <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/0-226-45808-3" title="Special:BookSources/0-226-45808-3">0-226-45808-3</a>.</li> <li>Lauer, Quentin (1958). The Triumph of Subjectivity: An Introduction to Transcendental Phenomenology. Fordham University Press.</li> <li>Megill, Allan. Rethinking Objectivity. London: Duke UP, 1994.</li> <li><a href="/wiki/Ernest_Nagel" title="Ernest Nagel">Nagel, Ernest</a>. The Structure of Science. New York: Brace and World, 1961.</li> <li><a href="/wiki/Thomas_Nagel" title="Thomas Nagel">Nagel, Thomas</a>. The View from Nowhere. Oxford: Oxford UP, 1986</li> <li><a href="/wiki/Robert_Nozick" title="Robert Nozick">Nozick, Robert</a>. Invariances: the structure of the objective world. Cambridge: Harvard UP, 2001.</li> <li><a href="/wiki/Karl_Popper" title="Karl Popper">Popper, Karl. R.</a> Objective Knowledge: An Evolutionary Approach. Oxford University Press, 1972. <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/0-19-875024-2" title="Special:BookSources/0-19-875024-2">0-19-875024-2</a>.</li> <li><a href="/wiki/Nicholas_Rescher" title="Nicholas Rescher">Rescher, Nicholas</a>. Objectivity: the obligations of impersonal reason. Notre Dame: Notre Dame Press, 1977.</li> <li><a href="/wiki/Richard_Rorty" title="Richard Rorty">Rorty, Richard</a>. Objectivity, Relativism, and Truth. Cambridge: Cambridge University Press, 1991</li> <li>Rousset, Bernard. La théorie kantienne de l'objectivité, Paris: Vrin, 1967.</li> <li><a href="/wiki/Israel_Scheffler" title="Israel Scheffler">Scheffler, Israel</a>. Science and Subjectivity. Hackett, 1982. Voices of Wisdom; a multicultural philosophy reader. Kessler</li></ul> </section><div class="mw-heading mw-heading2 section-heading" onclick="mfTempOpenSection(10)"><h2 id="External_links">External links</h2> <a role="button" href="/w/index.php?title=Subjectivity_and_objectivity_(philosophy)&action=edit&section=13" title="Edit section: External links" class="cdx-button cdx-button--size-large cdx-button--fake-button cdx-button--fake-button--enabled cdx-button--icon-only cdx-button--weight-quiet "> edit </a> </div><section class="mf-section-10 collapsible-block" id="mf-section-10"> <style data-mw-deduplicate="TemplateStyles:r1235681985">.mw-parser-output .side-box{margin:4px 0;box-sizing:border-box;border:1px solid #aaa;font-size:88%;line-height:1.25em;background-color:var(--background-color-interactive-subtle,#f8f9fa);display:flow-root}.mw-parser-output .side-box-abovebelow,.mw-parser-output .side-box-text{padding:0.25em 0.9em}.mw-parser-output .side-box-image{padding:2px 0 2px 0.9em;text-align:center}.mw-parser-output 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