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href="/w/index.php?title=Subjectivity_and_objectivity_(philosophy)&action=edit&oldid=1162266144" title="Subjectivity and objectivity (philosophy)">edit</a></span><span class="mw-diff-timestamp" data-timestamp="2023-06-28T01:24:01Z"></span></strong></div><div id="mw-diff-otitle2"><a href="/wiki/User:Wolfdog" class="mw-userlink" title="User:Wolfdog" data-mw-revid="1162266144"><bdi>Wolfdog</bdi></a> <span class="mw-usertoollinks">(<a href="/wiki/User_talk:Wolfdog" class="mw-usertoollinks-talk" title="User talk:Wolfdog">talk</a> | <a href="/wiki/Special:Contributions/Wolfdog" class="mw-usertoollinks-contribs" title="Special:Contributions/Wolfdog">contribs</a>)</span><div class="mw-diff-usermetadata"><div class="mw-diff-userroles"><a href="/wiki/Wikipedia:Extended_confirmed_editors" class="mw-redirect" title="Wikipedia:Extended confirmed editors">Extended confirmed users</a></div><div class="mw-diff-usereditcount"><span>21,612</span> edits</div></div></div><div id="mw-diff-otitle3"> <span class="comment comment--without-parentheses">final lead edit for now</span></div><div id="mw-diff-otitle5"></div><div id="mw-diff-otitle4"><a href="/w/index.php?title=Subjectivity_and_objectivity_(philosophy)&diff=prev&oldid=1162266144&diffonly=1" title="Subjectivity and objectivity (philosophy)" id="differences-prevlink">← Previous edit</a></div></td> <td colspan="2" class="diff-ntitle diff-side-added"><div id="mw-diff-ntitle1"><strong><a href="/w/index.php?title=Subjectivity_and_objectivity_(philosophy)&oldid=1258822797" title="Subjectivity and objectivity (philosophy)">Latest revision as of 20:44, 21 November 2024</a> <span class="mw-diff-edit"><a href="/w/index.php?title=Subjectivity_and_objectivity_(philosophy)&action=edit" title="Subjectivity and objectivity (philosophy)">edit</a></span><span class="mw-diff-timestamp" data-timestamp="2024-11-21T20:44:46Z"></span> <span class="mw-diff-undo"><a 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It allows adding a reason in the summary.">undo</a></span></strong></div><div id="mw-diff-ntitle2"><a href="/wiki/User:Wolfdog" class="mw-userlink" title="User:Wolfdog" data-mw-revid="1258822797"><bdi>Wolfdog</bdi></a> <span class="mw-usertoollinks">(<a href="/wiki/User_talk:Wolfdog" class="mw-usertoollinks-talk" title="User talk:Wolfdog">talk</a> | <a href="/wiki/Special:Contributions/Wolfdog" class="mw-usertoollinks-contribs" title="Special:Contributions/Wolfdog">contribs</a>)</span><div class="mw-diff-usermetadata"><div class="mw-diff-userroles"><a href="/wiki/Wikipedia:Extended_confirmed_editors" class="mw-redirect" title="Wikipedia:Extended confirmed editors">Extended confirmed users</a></div><div class="mw-diff-usereditcount"><span>21,612</span> edits</div></div></div><div id="mw-diff-ntitle3"> <span class="comment comment--without-parentheses">cluttery lead section</span></div><div id="mw-diff-ntitle5"></div><div id="mw-diff-ntitle4"> </div></td> </tr><tr><td colspan="4" class="diff-multi" lang="en">(34 intermediate revisions by 15 users not shown)</td></tr><tr><td colspan="4"><div class="mw-diff-inline-header">Line 1:</div> <div class="mw-diff-inline-added"><ins title="Content added">{{Short description|Basic distinction in philosophy}}</ins></div> <div class="mw-diff-inline-moved mw-diff-inline-moved-source mw-diff-inline-moved-downwards"><a name="movedpara_1_0_lhs"></a>The distinction between '''objectivity''' and '''subjectivity''' is a basic idea of [[philosophy]], particularly [[epistemology]]. It is often related to discussions of [[consciousness]], [[Agency (philosophy)|agency]], [[personhood]], [[philosophy of mind]], [[philosophy of language]], [[reality]], [[truth]], and [[communication]] (for example in [[narration|narrative communication]] and [[journalism]]). <a class="mw-diff-movedpara-left" title="Paragraph was moved. Click to jump to new location." data-title-tag="old" href="#movedpara_10_0_rhs">▼</a></div> <div class="mw-diff-inline-added"><ins title="Content added">{{Use American English|date=July 2023}}</ins></div> <div class="mw-diff-inline-moved mw-diff-inline-moved-source mw-diff-inline-moved-downwards"><a name="movedpara_3_0_lhs"></a>*Something is '''objective''' if it is true even outside of individuals' [[mind]]s (their [[bias]]es, [[perception]], [[emotion]]s, [[opinion]]s, or [[imagination]]). If a claim is true even when considering it from outside the viewpoint of a sentient being, it is objectively true. [[Objectivity (science)|Scientific objectivity]] refers to the ability to judge without [[Impartiality|partiality]] or external influene. Moral objectivity calls for moral or ethical codes to be compared to one another through a set of universal facts or a universal perspective and not through differing conflicting perspectives.<ref name=":0">{{cite journal |last1=Rescher |first1=Nicholas |title=Moral Objectivity |journal=Social Philosophy and Policy |date=January 2008 |volume=25 |issue=1 |pages=393–409 |doi=10.1017/S0265052508080151 |s2cid=233358084 }}</ref> [[Journalistic objectivity]] is the intention to be unbiased, impartial, or politically neutral in the reporting of facts and news.<a class="mw-diff-movedpara-left" title="Paragraph was moved. Click to jump to new location." data-title-tag="old" href="#movedpara_47_1_rhs">▼</a></div> <div class="mw-diff-inline-added"><ins title="Content added">The distinction between '''subjectivity''' and '''objectivity''' is a basic idea of [[philosophy]], particularly [[epistemology]] and [[metaphysics]]. Various understandings of this distinction have evolved through the work of countless philosophers over centuries. One basic distinction is:</ins></div> <div class="mw-diff-inline-moved mw-diff-inline-moved-source mw-diff-inline-moved-downwards"><a name="movedpara_5_0_lhs"></a>*Something is '''subjective''' if it is true only according to individuals' minds (biases, perceptions, opinions, etc.) or conscious experiences.<ref name="solomon" /> 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. The word ''subjectivity'' comes from ''[[Subject (philosophy)|subject]]'' in a philosophical sense, meaning an individual who possesses unique conscious experiences, such as perspectives, feelings, beliefs, and desires,<ref name="solomon">[[Robert C. Solomon|Solomon, Robert C.]] [https://books.google.com/books?id=bJFCAwAAQBAJ&pg=PA900 "Subjectivity"], in Honderich, Ted. ''[[Oxford Companion to Philosophy]]'' (Oxford University Press, 2005), p.900.</ref><ref name=":1">{{Cite journal|last=Gonzalez Rey|first=Fernando|date=June 2019|title=Subjectivity in Debate: Some Psychology|journal=Journal for the Theory of Social Behaviour|volume=49|pages=212–234|via=EBCOhost}}</ref> or who (consciously) acts upon or wields power over some other entity (an ''[[Object (philosophy)|object]]'').<ref name=Allen2002>{{cite journal |doi=10.1080/09672550210121432 |title=Power, Subjectivity, and Agency: Between Arendt and Foucault |journal=International Journal of Philosophical Studies |volume=10 |issue=2 |pages=131–49 |year=2002 |last1=Allen |first1=Amy |s2cid=144541333 }}</ref><a class="mw-diff-movedpara-left" title="Paragraph was moved. Click to jump to new location." data-title-tag="old" href="#movedpara_15_0_rhs">▼</a></div> <div class="mw-diff-inline-added"><ins title="Content added">*Something is '''subjective''' if it is dependent on a [[mind]] ([[bias]]es, [[perception]], [[emotion]]s, [[opinion]]s, [[imagination]], or [[experience|conscious experience]]).<ref name="solomon">[[Robert C. Solomon|Solomon, Robert C.]] [https://books.google.com/books?id=bJFCAwAAQBAJ&pg=PA900 "Subjectivity"], in Honderich, Ted. ''[[Oxford Companion to Philosophy]]'' (Oxford University Press, 2005), p.900.</ref> 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.</ins></div> <div class="mw-diff-inline-added"><ins title="Content added">*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.</ins></div> <div class="mw-diff-inline-context"> </div> <div class="mw-diff-inline-changed">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.<ref name=":01">Bykova, Marina F. (February 2018). "On the Problem of Subjectivity: Editor's Introduction". ''Russian Studies in Philosophy''. '''56''': <del title="Content deleted">1-5</del><ins title="Content added">1–5</ins> <del title="Content deleted">-</del><ins title="Content added">–</ins> via EBSCOhost.</ref> The two words are usually regarded as [[antonym|opposites]], 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 <del title="Content deleted">objectivity</del><ins title="Content added">subjectivity</ins> and <del title="Content deleted">subjectivity</del><ins title="Content added">objectivity</ins> with a <del title="Content deleted">grey</del><ins title="Content added">gray</ins> area in-between, or that the problem of other minds is best viewed through <del title="Content deleted">developing</del><ins title="Content added">the</ins> <del title="Content deleted">ideas</del><ins title="Content added">concept</ins> <del title="Content deleted">about</del><ins title="Content added">of</ins> [[intersubjectivity]]<ins title="Content added">, developing since the 20th century</ins>.<ins title="Content added"> </ins></div> <div class="mw-diff-inline-context"> </div> <div class="mw-diff-inline-moved mw-diff-inline-moved-destination mw-diff-inline-moved-upwards"><a name="movedpara_10_0_rhs"></a><a class="mw-diff-movedpara-right" title="Paragraph was moved. Click to jump to old location." data-title-tag="new" href="#movedpara_1_0_lhs">▲</a>The distinction between <del title="Content deleted">'''objectivity'''</del><ins title="Content added">subjectivity</ins> and <del title="Content deleted">'''subjectivity''' is a basic idea of [[philosophy]], particularly [[epistemology]]. It</del><ins title="Content added">objectivity</ins> is often related to discussions of [[consciousness]], [[Agency (philosophy)|agency]], [[personhood]], [[philosophy of mind]], [[philosophy of language]], [[reality]], [[truth]], and [[communication]] (for example in [[narration|narrative communication]] and [[journalism]]). </div> <div class="mw-diff-inline-moved mw-diff-inline-moved-source mw-diff-inline-moved-downwards"><a name="movedpara_11_0_lhs"></a>==History in Western philosophy==<a class="mw-diff-movedpara-left" title="Paragraph was moved. Click to jump to new location." data-title-tag="old" href="#movedpara_15_7_rhs">▼</a></div> <div class="mw-diff-inline-context"> </div> <div class="mw-diff-inline-added"><ins title="Content added">== Etymology ==</ins></div> <div class="mw-diff-inline-moved mw-diff-inline-moved-source mw-diff-inline-moved-downwards"><a name="movedpara_14_0_lhs"></a>In Western philosophy, the idea of subjectivity is thought to have its roots in the works of the [[European Enlightenment]] thinkers [[Descartes]] and [[Kant]] though it could also stem as far back as the [[Classical Greece|Ancient Greek]] philosopher [[Aristotle]]'s work relating to the soul.<ref name=":02">{{Cite journal|last=Strazzoni|first=Andrea|date=2015|title=Introduction. Subjectivity and Individuality: Two Strands in Early Modern Philosophy|journal=Societate Si Politica|volume=9|via=ProQuest}}</ref><ref name=":01" /> The idea of subjectivity is often seen as a peripheral to other philosophical concepts, namely [[skepticism]], [[individual]]s and individuality, and [[existentialism]].<ref name=":01" /><ref name=":02" /> 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.<ref name="solomon" /> Important thinkers who focused on this area of study include Descartes, [[John Locke|Locke]], Kant, [[Georg Wilhelm Friedrich Hegel|Hegel]], [[Søren Kierkegaard|Kierkegaard]], [[Edmund Husserl|Husserl]], [[Michel Foucault|Foucault]], [[Jacques Derrida|Derrida]], [[Thomas Nagel|Nagel]], and [[Jean-Paul Sartre|Sartre]].<ref name="solomon" /><a class="mw-diff-movedpara-left" title="Paragraph was moved. Click to jump to new location." data-title-tag="old" href="#movedpara_15_9_rhs">▼</a></div> <div class="mw-diff-inline-moved mw-diff-inline-moved-destination mw-diff-inline-moved-upwards"><a name="movedpara_15_0_rhs"></a><a class="mw-diff-movedpara-right" title="Paragraph was moved. Click to jump to old location." data-title-tag="new" href="#movedpara_5_0_lhs">▲</a><del title="Content deleted">*Something</del><ins title="Content added">The root of the</ins> <del title="Content deleted">is</del><ins title="Content added">words</ins> ''<ins title="Content added">subjectivity</ins>'<del title="Content deleted">subjective</del>'<ins title="Content added"> and ''objectivity</ins>'' <del title="Content deleted">if</del><ins title="Content added">are</ins> <del title="Content deleted">it</del><ins title="Content added">[[object</ins> <del title="Content deleted">is true only</del><ins title="Content added">and</ins> <del title="Content deleted">according to individuals</del><ins title="Content added">subject|''subject'</ins>' <del title="Content deleted">minds</del><ins title="Content added">and</ins> <del title="Content deleted">(biases</del><ins title="Content added">''object'']]</ins>, <del title="Content deleted">perceptions,</del><ins title="Content added">philosophical</ins> <del title="Content deleted">opinions,</del><ins title="Content added">terms</ins> <del title="Content deleted">etc.)</del><ins title="Content added">that</ins> <del title="Content deleted">or conscious experiences.<ref name="solomon" /> If a claim is true exclusively when considering the claim from the viewpoint of a sentient being</del><ins title="Content added">mean</ins>, <del title="Content deleted">it is subjectively true. For example</del><ins title="Content added">respectively</ins>, <del title="Content deleted">one</del><ins title="Content added">an</ins> <del title="Content deleted">person may consider the weather to be pleasantly warm,</del><ins title="Content added">observer</ins> and <del title="Content deleted">another</del><ins title="Content added">a</ins> <del title="Content deleted">person</del><ins title="Content added">thing</ins> <del title="Content deleted">may consider the same weather to be too hot; both views are</del><ins title="Content added">being</ins> <del title="Content deleted">subjective</del><ins title="Content added">observed</ins>. The word ''subjectivity'' comes from ''[[Subject (philosophy)|subject]]'' in a philosophical sense, meaning an individual who possesses unique conscious experiences, such as perspectives, feelings, beliefs, and desires,<ref name="solomon"<del title="Content deleted">>[[Robert</del> <del title="Content deleted">C. Solomon|Solomon, Robert C.]] [https:</del>/<del title="Content deleted">/books.google.com/books?id=bJFCAwAAQBAJ&pg=PA900 "Subjectivity"], in Honderich, Ted. ''[[Oxford Companion to Philosophy]]'' (Oxford University Press, 2005), p.900.</ref</del>><ref name=":1">{{Cite journal<ins title="Content added"> </ins>|last=Gonzalez Rey<ins title="Content added"> </ins>|first=Fernando<ins title="Content added"> </ins>|date=June 2019<ins title="Content added"> </ins>|title=Subjectivity in Debate: Some Psychology<ins title="Content added"> </ins>|journal=Journal for the Theory of Social Behaviour<ins title="Content added"> </ins>|volume=49<ins title="Content added"> </ins>|pages=212–234<ins title="Content added"> </ins>|via=EBCOhost}}</ref> or who (consciously) acts upon or wields power over some other entity (an ''[[Object (philosophy)|object]]'').<ref name=<ins title="Content added">"</ins>Allen2002<ins title="Content added">"</ins>>{{cite journal |<del title="Content deleted">doi</del><ins title="Content added">last1</ins>=<del title="Content deleted">10.1080/09672550210121432</del><ins title="Content added">Allen |first1=Amy |year=2002</ins> |title=Power, Subjectivity, and Agency: Between Arendt and Foucault |journal=International Journal of Philosophical Studies |volume=10 |issue=2 |pages=131–49 |<del title="Content deleted">year</del><ins title="Content added">doi</ins>=<del title="Content deleted">2002 |last1=Allen |first1=Amy</del><ins title="Content added">10.1080/09672550210121432</ins> |s2cid=144541333<del title="Content deleted"> </del>}}</ref><ins title="Content added"> </ins></div> <div class="mw-diff-inline-added mw-diff-empty-line"><ins title="Content added"> </ins></div> <div class="mw-diff-inline-added"><ins title="Content added">== In Ancient philosophy ==</ins></div> <div class="mw-diff-inline-moved mw-diff-inline-moved-destination mw-diff-inline-moved-downwards"><a name="movedpara_15_3_rhs"></a>Aristotle's teacher [[Plato]] considered [[geometry]] to be a condition of [[Platonic idealism|his idealist philosophy]] concerned with [[universal (metaphysics)|universal]] truth. {{clarify|date=July 2020}} In Plato's ''[[Republic (Plato)|Republic]]'', [[Socrates]] opposes the sophist [[Thrasymachus|Thrasymachus's]] 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.<ref>[[Plato]], "The Republic", 337B, <del title="Content deleted">Harper Collins</del><ins title="Content added">HarperCollins</ins> Publishers, 1968</ref> The rigorous mathematical treatment Plato gave to moral concepts set the tone for the western tradition of moral objectivism that came after him.{{citation needed|date=December 2021}} His contrasting between objectivity and [[doxa|opinion]] became the basis for philosophies intent on resolving the questions of [[reality]], [[truth]], and [[existence]]. He saw opinions as belonging to the shifting sphere of [[sensibility|sensibilities]], as opposed to a fixed, eternal and knowable [[incorporeality]]. Where Plato distinguished between [[epistemology|how we know things]] and their [[ontology|ontological]] status, [[subjectivism]] such as [[George Berkeley]]'s depends on [[perception]].<ref name=<ins title="Content added">"</ins>ejournals<ins title="Content added">"</ins>>{{cite journal<ins title="Content added"> </ins>|author=E. Douka Kabîtoglou<ins title="Content added"> |year=1991 |title=Shelley and Berkeley: The Platonic Connection </ins>|url=https://ejournals.epublishing.ekt.gr/index.php/sygkrisi/article/viewFile/2803/2561.pdf<del title="Content deleted">|title=Shelley</del> <del title="Content deleted">and Berkeley: The Platonic Connection|year=1991</del>|pages=20–35}}</ref> In [[Platonism|Platonic]] terms, a criticism of subjectivism is that it is difficult to distinguish between knowledge, opinions, and [[Subjectivity|subjective]] knowledge.<ref>{{cite journal<del title="Content deleted">|url=</del> |author=Mary Margaret Mackenzie<ins title="Content added"> |year=1985 </ins>|title=Plato's moral theory<ins title="Content added"> |url= </ins>|journal=[[Journal of Medical Ethics]]<del title="Content deleted">|year=1985</del><ins title="Content added"> </ins>|volume=11<ins title="Content added"> </ins>|issue=2<ins title="Content added"> </ins>|pages=88–91<ins title="Content added"> </ins>|doi=10.1136/jme.11.2.88<del title="Content deleted">|pmid=4009640</del><ins title="Content added"> </ins>|pmc=1375153<ins title="Content added"> |pmid=4009640</ins>}}</ref><a class="mw-diff-movedpara-right" title="Paragraph was moved. Click to jump to old location." data-title-tag="new" href="#movedpara_26_0_lhs">▼</a></div> <div class="mw-diff-inline-added mw-diff-empty-line"><ins title="Content added"> </ins></div> <div class="mw-diff-inline-moved mw-diff-inline-moved-destination mw-diff-inline-moved-downwards"><a name="movedpara_15_5_rhs"></a>Platonic idealism is a form of [[metaphysics|metaphysical]] objectivism, holding that the [[idealism|ideas exist independently]] from the individual. Berkeley's [[empiricism|empirical]] idealism, on the other hand, holds that [[subjectivism|things only exist as they are perceived]]. Both approaches boast an attempt at objectivity. Plato's definition of objectivity can be found in [[Platonic epistemology|his epistemology]], which is based on [[mathematics]], and [[Universal (metaphysics)#Platonic realism|his metaphysics]], where knowledge of the ontological status of objects and ideas is resistant to change.<ref name=<ins title="Content added">"</ins>ejournals<ins title="Content added">" </ins>/><a class="mw-diff-movedpara-right" title="Paragraph was moved. Click to jump to old location." data-title-tag="new" href="#movedpara_26_2_lhs">▼</a></div> <div class="mw-diff-inline-added mw-diff-empty-line"><ins title="Content added"> </ins></div> <div class="mw-diff-inline-moved mw-diff-inline-moved-destination mw-diff-inline-moved-upwards"><a name="movedpara_15_7_rhs"></a><a class="mw-diff-movedpara-right" title="Paragraph was moved. Click to jump to old location." data-title-tag="new" href="#movedpara_11_0_lhs">▲</a>==<del title="Content deleted">History in</del><ins title="Content added">In</ins> Western philosophy==</div> <div class="mw-diff-inline-added mw-diff-empty-line"><ins title="Content added"> </ins></div> <div class="mw-diff-inline-moved mw-diff-inline-moved-destination mw-diff-inline-moved-upwards"><a name="movedpara_15_9_rhs"></a><a class="mw-diff-movedpara-right" title="Paragraph was moved. Click to jump to old location." data-title-tag="new" href="#movedpara_14_0_lhs">▲</a>In Western philosophy, the idea of subjectivity is thought to have its roots in the works of the [[European Enlightenment]] thinkers [[Descartes]] and [[Kant]] though it could also stem as far back as the [[Classical Greece|Ancient Greek]] philosopher [[Aristotle]]'s work relating to the soul.<ref name=":02">{{Cite journal|last=Strazzoni|first=Andrea|date=2015|title=Introduction. Subjectivity and Individuality: Two Strands in Early Modern Philosophy|journal=Societate Si Politica|volume=9|via=ProQuest}}</ref><ref name=":01" /> The idea of subjectivity is often seen as a peripheral to other philosophical concepts, namely [[skepticism]], [[individual]]s and individuality, and [[existentialism]].<ref name=":01" /><ref name=":02" /> 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<del title="Content deleted">.<ref name="solomon" /> Important thinkers who focused on this area of study include Descartes, [[John Locke|Locke]], Kant, [[Georg Wilhelm Friedrich Hegel|Hegel]], [[Søren Kierkegaard|Kierkegaard]], [[Edmund Husserl|Husserl]], [[Michel Foucault|Foucault]], [[Jacques Derrida|Derrida]], [[Thomas Nagel|Nagel]], and [[Jean-Paul Sartre|Sartre]]</del>.<ref name="solomon" /></div> <div class="mw-diff-inline-added mw-diff-empty-line"><ins title="Content added"> </ins></div> <div class="mw-diff-inline-added"><ins title="Content added">Important thinkers who focused on this area of study include Descartes, [[John Locke|Locke]], Kant, [[Georg Wilhelm Friedrich Hegel|Hegel]], [[Søren Kierkegaard|Kierkegaard]], [[Edmund Husserl|Husserl]], [[Michel Foucault|Foucault]], [[Jacques Derrida|Derrida]], [[Thomas Nagel|Nagel]], and [[Jean-Paul Sartre|Sartre]].<ref name="solomon" /></ins></div> <div class="mw-diff-inline-context"> </div> <div class="mw-diff-inline-context">Subjectivity was rejected by Foucault and Derrida in favor of [[Social constructionism|constructionism]],<ref name="solomon" /> but Sartre embraced and continued Descartes' work in the subject by emphasizing subjectivity in [[Phenomenology (philosophy)|phenomenology]].<ref name="solomon" /><ref name=":3">Thomas, Baldwin. "Sartre, Jean-Paul," in Honderich, Ted. ''Oxford Companion to Philosophy (Oxford University Press, 2005). pp. 834–837''</ref> Sartre believed that, even within the material force of human society, the ego was an essentially transcendent being—posited, for instance, in his opus ''[[Being and Nothingness]]'' through his arguments about the 'being-for-others' and the 'for-itself' (i.e., an objective and subjective human being).<ref name=":3" /></div> <div class="mw-diff-inline-context"> </div> <div class="mw-diff-inline-changed">The innermost core of ''subjectivity'' resides in a unique act of what [[Johann Gottlieb Fichte|Fichte]] called <del title="Content deleted">“</del><ins title="Content added">"</ins>[[Johann Gottlieb Fichte#Central theory|self-positing]]<del title="Content deleted">”</del><ins title="Content added">"</ins>, where each subject is a point of absolute [[autonomy]], which means that it cannot be reduced to a moment in the network of [[Causality|causes]] and effects.<ref>Žižek, Slavoj (2019-09-23). "The Fall That Makes Us Like God, Part I". ''The Philosophical Salon''. Archived from the original on 2019-09-25. Retrieved 2019-09-25.</ref></div> <div class="mw-diff-inline-context"> </div> <div class="mw-diff-inline-changed">=== <del title="Content deleted">Subjectivity applied</del><ins title="Content added">Religion</ins> ===</div> <div class="mw-diff-inline-context">One way that subjectivity has been conceptualized by philosophers such as Kierkegaard is in the context of [[religion]].<ref name="solomon" /> 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.<ref name="solomon" /> This is in contrast to what has been proven by pure [[logic]] or [[hard sciences]], which does not depend on the perception of people, and is therefore considered objective.<ref name="solomon" /> Subjectivity is what relies on personal perception regardless of what is proven or objective.<ref name="solomon" /></div> <div class="mw-diff-inline-context"> </div> <div class="mw-diff-inline-context">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.<ref name="solomon" /> This is exemplified by Descartes deductions that move from reliance on subjectivity to somewhat of a reliance on God for objectivity.<ref name="solomon" /><ref>Cottingham, John. "Descartes, René," in Honderich, Ted. ''[[Oxford Companion to Philosophy]] (Oxford University Press, 2005), p. 201–205.''</ref> Foucault and Derrida denied the idea of subjectivity in favor of their ideas of [[Construct (philosophy)|constructs]] in order to account for differences in human thought.<ref name="solomon" /> 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.<ref name="solomon" /></div> <div class="mw-diff-inline-context"> </div> <div class="mw-diff-inline-added"><ins title="Content added">=== Phenomenology ===</ins></div> <div class="mw-diff-inline-context">Others like Husserl and Sartre followed the phenomenological approach.<ref name="solomon" /> 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.<ref name=":3" /> 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.<ref name="solomon" /></div> <div class="mw-diff-inline-context"> </div> <div class="mw-diff-inline-changed">==In epistemology<del title="Content deleted"> and theory of knowledge</del>==</div> <div class="mw-diff-inline-moved mw-diff-inline-moved-destination mw-diff-inline-moved-downwards"><a name="movedpara_24_0_rhs"></a><ins title="Content added"></ins>In opposition to philosopher [[René Descartes]]' method of [[Cogito, ergo sum|personal deduction]]{{clarify|date=November 2021}}, natural philosopher [[Isaac Newton]] applied the relatively objective [[scientific method]] to look for [[scientific evidence|evidence]] before forming a hypothesis.<ref>{{cite journal|url=https://core.ac.uk/download/pdf/147573560.pdf|author=Suzuki, Fumitaka|title=The Cogito Proposition of Descartes and Characteristics of His Ego Theory|journal=Bulletin of Aichi University of Education|date=March 2012|volume=61|pages=73–80}}</ref> Partially in response to [[Immanuel Kant|Kant]]'s [[rationalism]], logician [[Gottlob Frege]] applied objectivity to his epistemological and metaphysical philosophies. If reality exists independently of [[consciousness]], then it would logically include a plurality of [[intension|indescribable]] forms. Objectivity requires a definition of [[truth]] formed by propositions with [[truth value]]. An attempt of forming an objective [[world view|construct]] incorporates [[ontological commitment]]s to the reality of objects.<ref>{{cite journal|url=http://philosophyfaculty.ucsd.edu/faculty/ctolley/publications/tolley-KGL-ms-2010.pdf|author=Clinton Tolley|title=Kant on the Generality of Logic|publisher=University of California, San Diego}}</ref><a class="mw-diff-movedpara-right" title="Paragraph was moved. Click to jump to old location." data-title-tag="new" href="#movedpara_26_4_lhs">▼</a></div> <div class="mw-diff-inline-deleted"><del title="Content deleted"></del></div> <div class="mw-diff-inline-moved mw-diff-inline-moved-source mw-diff-inline-moved-upwards"><a name="movedpara_26_0_lhs"></a><a class="mw-diff-movedpara-left" title="Paragraph was moved. Click to jump to new location." data-title-tag="old" href="#movedpara_15_3_rhs">▲</a>Aristotle's teacher [[Plato]] considered [[geometry]] to be a condition of [[Platonic idealism|his idealist philosophy]] concerned with [[universal (metaphysics)|universal]] truth. {{clarify|date=July 2020}} In Plato's ''[[Republic (Plato)|Republic]]'', [[Socrates]] opposes the sophist [[Thrasymachus|Thrasymachus's]] 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.<ref>[[Plato]], "The Republic", 337B, Harper Collins Publishers, 1968</ref> The rigorous mathematical treatment Plato gave to moral concepts set the tone for the western tradition of moral objectivism that came after him.{{citation needed|date=December 2021}} His contrasting between objectivity and [[doxa|opinion]] became the basis for philosophies intent on resolving the questions of [[reality]], [[truth]], and [[existence]]. He saw opinions as belonging to the shifting sphere of [[sensibility|sensibilities]], as opposed to a fixed, eternal and knowable [[incorporeality]]. Where Plato distinguished between [[epistemology|how we know things]] and their [[ontology|ontological]] status, [[subjectivism]] such as [[George Berkeley]]'s depends on [[perception]].<ref name=ejournals>{{cite journal|author=E. Douka Kabîtoglou|url=https://ejournals.epublishing.ekt.gr/index.php/sygkrisi/article/viewFile/2803/2561.pdf|title=Shelley and Berkeley: The Platonic Connection|year=1991|pages=20–35}}</ref> In [[Platonism|Platonic]] terms, a criticism of subjectivism is that it is difficult to distinguish between knowledge, opinions, and [[Subjectivity|subjective]] knowledge.<ref>{{cite journal|url= |author=Mary Margaret Mackenzie|title=Plato's moral theory|journal=[[Journal of Medical Ethics]]|year=1985|volume=11|issue=2|pages=88–91|doi=10.1136/jme.11.2.88|pmid=4009640|pmc=1375153}}</ref></div> <div class="mw-diff-inline-deleted mw-diff-empty-line"><del title="Content deleted"> </del></div> <div class="mw-diff-inline-moved mw-diff-inline-moved-source mw-diff-inline-moved-upwards"><a name="movedpara_26_2_lhs"></a><a class="mw-diff-movedpara-left" title="Paragraph was moved. Click to jump to new location." data-title-tag="old" href="#movedpara_15_5_rhs">▲</a>Platonic idealism is a form of [[metaphysics|metaphysical]] objectivism, holding that the [[idealism|ideas exist independently]] from the individual. Berkeley's [[empiricism|empirical]] idealism, on the other hand, holds that [[subjectivism|things only exist as they are perceived]]. Both approaches boast an attempt at objectivity. Plato's definition of objectivity can be found in [[Platonic epistemology|his epistemology]], which is based on [[mathematics]], and [[Universal (metaphysics)#Platonic realism|his metaphysics]], where knowledge of the ontological status of objects and ideas is resistant to change.<ref name=ejournals/></div> <div class="mw-diff-inline-deleted mw-diff-empty-line"><del title="Content deleted"> </del></div> <div class="mw-diff-inline-moved mw-diff-inline-moved-source mw-diff-inline-moved-upwards"><a name="movedpara_26_4_lhs"></a><a class="mw-diff-movedpara-left" title="Paragraph was moved. Click to jump to new location." data-title-tag="old" href="#movedpara_24_0_rhs">▲</a>In opposition to philosopher [[René Descartes]]' method of [[Cogito, ergo sum|personal deduction]]{{clarify|date=November 2021}}, natural philosopher [[Isaac Newton]] applied the relatively objective [[scientific method]] to look for [[scientific evidence|evidence]] before forming a hypothesis.<ref>{{cite journal|url=https://core.ac.uk/download/pdf/147573560.pdf|author=Suzuki, Fumitaka|title=The Cogito Proposition of Descartes and Characteristics of His Ego Theory|journal=Bulletin of Aichi University of Education|date=March 2012|volume=61|pages=73–80}}</ref> Partially in response to [[Immanuel Kant|Kant]]'s [[rationalism]], logician [[Gottlob Frege]] applied objectivity to his epistemological and metaphysical philosophies. If reality exists independently of [[consciousness]], then it would logically include a plurality of [[intension|indescribable]] forms. Objectivity requires a definition of [[truth]] formed by propositions with [[truth value]]. An attempt of forming an objective [[world view|construct]] incorporates [[ontological commitment]]s to the reality of objects.<ref>{{cite journal|url=http://philosophyfaculty.ucsd.edu/faculty/ctolley/publications/tolley-KGL-ms-2010.pdf|author=Clinton Tolley|title=Kant on the Generality of Logic|publisher=University of California, San Diego}}</ref></div> <div class="mw-diff-inline-context"> </div> <div class="mw-diff-inline-context">The importance of perception in evaluating and understanding objective reality is debated in the [[Observer effect (physics)#Quantum mechanics|observer effect]] of quantum mechanics. [[Direct and indirect realism|Direct]] or [[Naïve realism|naïve realist]]s rely on perception as key in observing objective reality, while [[instrumentalism|instrumentalists]] hold that observations are useful in predicting objective reality. The concepts that encompass these ideas are important in the [[philosophy of science]]. [[philosophy of mind|Philosophies of mind]] explore whether objectivity relies on [[Consensus reality|perceptual constancy]].<ref>[[Tyler Burge]], ''Origins of Objectivity'', Oxford University Press, 2010.</ref></div> <div class="mw-diff-inline-context"> </div> <div class="mw-diff-inline-changed">==In <del title="Content deleted">ethics</del><ins title="Content added">historiography</ins>==</div> <div class="mw-diff-inline-deleted mw-diff-empty-line"><del title="Content deleted"> </del></div> <div class="mw-diff-inline-deleted"><del title="Content deleted">===Moral objectivism and relativism===</del></div> <div class="mw-diff-inline-deleted"><del title="Content deleted">Moral objectivism is the view that what is right or wrong does not depend on what anyone thinks is right or wrong.<ref name=":0"/> Moral objectivism depends on how the moral code affects the well-being of the people of the society. Moral objectivism allows for moral codes to be compared to each other through a set of universal facts than ''mores'' of a society. Nicholas Reschar defines ''mores'' as customs within every society (e.g., what women can wear) and states that moral codes cannot be compared to one's personal moral compass.<ref name=":0" /> An example is the [[categorical imperative]] of [[Immanuel Kant]] which says: "Act only according to that maxim [i.e., rule] whereby you can at the same time will that it become a universal law." [[John Stuart Mill]] was a consequential thinker and therefore proposed [[utilitarianism]] which asserts that in any situation, the right thing to do is whatever is likely to produce the most happiness overall. Moral relativism is the view where an actor's moral codes are locally derived from their culture.<ref name=":2">{{cite journal |last1=Wreen |first1=Michael |title=What Is Moral Relativism? |journal=Philosophy |date=July 2018 |volume=93 |issue=3 |pages=337–354 |id={{ProQuest|2056736032}} |doi=10.1017/S0031819117000614 |s2cid=171526831 }}</ref> The rules within moral codes are equal to each other and are only deemed "right" or "wrong" within their specific moral codes.<ref name=":2" /> Relativism is opposite to [[Universalism]] because there is not a single moral code for every agent to follow.<ref name=":2" /> Relativism differs from [[Nihilism]] because it validates every moral code that exists whereas nihilism does not.<ref name=":2" /> When it comes to relativism, Russian philosopher and writer, [[Fyodor Dostoevsky]], coined the phrase "If God doesn't exist, everything is permissible". That phrase was his view of the consequences for rejecting theism as a basis of ethics. American anthropologist [[Ruth Benedict]] argued that there is no single objective morality and that moral codes necessarily vary by culture.<ref>{{cite web|url=http://www.ucs.mun.ca/~alatus/phil1200/RelativismObjectivism.html|title=Moral Relativism and Objectivism|publisher=University of California, Santa Cruz|access-date=20 February 2019}}</ref></del></div> <div class="mw-diff-inline-deleted mw-diff-empty-line"><del title="Content deleted"> </del></div> <div class="mw-diff-inline-deleted"><del title="Content deleted">===Ethical subjectivism===</del></div> <div class="mw-diff-inline-deleted"><del title="Content deleted">{{See also|David Hume|Non-cognitivism|Subjectivism}}</del></div> <div class="mw-diff-inline-deleted"><del title="Content deleted">The term "ethical subjectivism" covers two distinct theories in ethics. According to cognitive versions of ethical subjectivism, the truth of moral statements depends upon people's values, attitudes, feelings, or beliefs. Some forms of cognitivist ethical subjectivism can be counted as forms of realism, others are forms of anti-realism.<ref>{{cite journal|author=Thomas Pölzler|title=How to Measure Moral Realism|journal=Review of Philosophy and Psychology|volume=9|issue=3|pages=647–670|year=2018|doi=10.1007/s13164-018-0401-8|pmid=30220945|pmc=6132410}}</ref> [[David Hume]] is a foundational figure for cognitive ethical subjectivism. On a standard interpretation of his theory, a trait of character counts as a moral virtue when it evokes a sentiment of approbation in a sympathetic, informed, and rational human observer.<ref>{{cite journal|author=Rayner, Sam|year=2005|journal=Macalester Journal of Philosophy|url=https://digitalcommons.macalester.edu/cgi/viewcontent.cgi?article=1013&context=philo|title=Hume's Moral Philosophy|volume=14|issue=1|pages=6–21}}</ref> Similarly, [[Roderick Firth]]'s [[ideal observer theory]] held that right acts are those that an impartial, rational observer would approve of.<ref>{{cite journal|title=A Substantive Revision to Firth's Ideal Observer Theory|url=https://lib.bsu.edu/beneficencepress/stance/2010_spring/idealobservertheory.pdf|journal=Stance|publisher=[[Ball State University]]|volume=3|pages=55–61|date=April 2010}}</ref> [[William James]], another ethical subjectivist, held that an end is good (to or for a person) just in the case it is desired by that person (see also [[ethical egoism]]). According to non-cognitive versions of ethical subjectivism, such as emotivism, prescriptivism, and expressivism, ethical statements cannot be true or false, at all: rather, they are expressions of personal feelings or commands.<ref>{{cite journal |last1=Marchetti |first1=Sarin |title=William James on Truth and Invention in Morality |journal=European Journal of Pragmatism and American Philosophy |date=21 December 2010 |volume=II |issue=2 |doi=10.4000/ejpap.910 |doi-access=free }}</ref> For example, on [[A. J. Ayer]]'s emotivism, the statement, "Murder is wrong" is equivalent in meaning to the emotive, "Murder, Boo!"<ref>{{cite journal|url=https://ocw.mit.edu/courses/linguistics-and-philosophy/24-231-ethics-fall-2009/lecture-notes/MIT24_231F09_lec04.pdf|title=24.231 Ethics – Handout 3 Ayer's Emotivism|publisher=[[Massachusetts Institute of Technology]]}}</ref></del></div> <div class="mw-diff-inline-deleted mw-diff-empty-line"><del title="Content deleted"> </del></div> <div class="mw-diff-inline-deleted"><del title="Content deleted">===Ethical objectivism===</del></div> <div class="mw-diff-inline-deleted"><del title="Content deleted">{{Main|Moral realism}}</del></div> <div class="mw-diff-inline-deleted"><del title="Content deleted">According to the ethical objectivist, the [[truth]] or falsehood of typical moral judgments does not depend upon the beliefs or feelings of any person or group of persons. This view holds that moral propositions are analogous to propositions about [[chemistry]], [[biology]], or [[history]], in so much as they are true despite what anyone believes, hopes, wishes, or feels. When they fail to describe this mind-independent moral reality, they are false—no matter what anyone believes, hopes, wishes, or feels.</del></div> <div class="mw-diff-inline-deleted mw-diff-empty-line"><del title="Content deleted"> </del></div> <div class="mw-diff-inline-deleted"><del title="Content deleted">There are many versions of ethical objectivism, including various religious views of morality, Platonistic intuitionism, [[Kantianism]], [[utilitarianism]], and certain forms of [[ethical egoism]] and [[contractualism]]. Note that Platonists define ethical objectivism in an even more narrow way, so that it requires the existence of intrinsic value. Consequently, they reject the idea that contractualists or egoists could be ethical objectivists. Objectivism, in turn, places primacy on the origin of the frame of reference—and, as such, considers any arbitrary frame of reference ultimately a form of ethical subjectivism by a transitive property, even when the frame incidentally coincides with reality and can be used for measurements.</del></div> <div class="mw-diff-inline-deleted mw-diff-empty-line"><del title="Content deleted"> </del></div> <div class="mw-diff-inline-deleted"><del title="Content deleted">==In history and historiography==</del></div> <div class="mw-diff-inline-context">[[History]] as a discipline has wrestled with notions of objectivity from its very beginning. While its object of study is commonly thought to be [[Past|the past]], the only thing historians have to work with are different versions of stories based on individual [[Perception|perceptions]] of [[reality]] and [[memory]].</div> <div class="mw-diff-inline-context"> </div> <div class="mw-diff-inline-changed">Several history streams developed to devise ways to solve this dilemma: Historians like [[Leopold von Ranke]] (19th century) have advocated for the use of extensive [[evidence]] –especially [[Archive|archived]] 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 [[objective reality]].<ref>Leopold von Ranke, “Author’s Preface,” in History of the Reformation in Germany, trans. Sarah Austin, <del title="Content deleted">vii-xi</del><ins title="Content added">vii–xi</ins>. London: George Rutledge and Sons, 1905.</ref> In the 20th century, the [[Annales school|Annales School]] emphasized the importance of shifting focus away from the perspectives of influential [[Man|men]] –usually politicians around whose actions [[Narrative|narratives]] of [[Past|the past]] were shaped–, and putting it on the voices of ordinary people.<ref>Andrea, A. (1991). Mentalities in history. The Historian 53(3), <del title="Content deleted">605-608</del><ins title="Content added">605–608</ins>. </ref> [[Postcolonialism|Postcolonial]] streams of history challenge the colonial-postcolonial [[dichotomy]] and critique [[Eurocentrism|Eurocentric academia]] 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 [[credibility]].<ref>Chakrabarty, D. (1992). Postcoloniality and the artifice of history: Who speaks for "Indian" pasts?Representations, (37), <del title="Content deleted">1-26</del><ins title="Content added">1–26</ins>. doi:10.2307/2928652.</ref></div> <div class="mw-diff-inline-context">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 "[[Past|actually happened.]]"</div> <div class="mw-diff-inline-context"> </div> <div class="mw-diff-inline-added"><ins title="Content added">=== Trouillot ===</ins></div> <div class="mw-diff-inline-changed">The anthropologist [[Michel-Rolph Trouillot]] developed the concepts of historicity 1 and 2 to explain the difference between the [[Materiality (social sciences and humanities)|materiality]] of [[social|socio]]-[[History|historical]] processes (H1) and the narratives that are told about the materiality of socio-historical processes (H2).<ref<ins title="Content added"> name="auto"</ins>>Trouillot, Michel-Rolph. (1995). Silencing the past : power and the production of history. Boston, Mass. :Beacon Press,</ref> This distinction hints that H1 would be understood as the [[Fact|factual]] reality that elapses and is captured with the concept of "[[truth|objective truth]]", and that H2 is the collection of [[Subjectivity|subjectivities]] that [[hegemony|humanity]] has stitched together to grasp the past. Debates about [[positivism]], [[relativism]], and [[postmodernism]] are relevant to evaluating these concepts' importance and the distinction between them.</div> <div class="mw-diff-inline-context"> </div> <div class="mw-diff-inline-moved mw-diff-inline-moved-destination mw-diff-inline-moved-downwards"><a name="movedpara_37_0_rhs"></a>In his book "Silencing the past", [[Michel-Rolph Trouillot|Trouillot]] wrote about the power dynamics at play in history-making, outlining four possible moments in which [[Oppression|historical silences]] can be created: (1) making of [[historical document|sources]] (who gets to know how to write, or to have possessions that are later examined as [[historical source|historical evidence]]), (2) making of [[Archive|archives]] (what [[Historical document|documents]] are deemed important to save and which are not, how to classify materials, and how to order them within physical or [[digitization|digital]] archives), (3) making of narratives (which [[narrative|accounts of history]] are consulted, which voices are given [[credibility]]), and (4) the making of history (the retrospective construction of what [[Past|The Past]] is).<ref<del title="Content deleted">>Trouillot,</del> <del title="Content deleted">Michel-Rolph. (1995). Silencing the past : power and the production of history. Boston, Mass. :Beacon Press,<</del><ins title="Content added">name="auto"</ins>/<del title="Content deleted">ref</del>><a class="mw-diff-movedpara-right" title="Paragraph was moved. Click to jump to old location." data-title-tag="new" href="#movedpara_39_0_lhs">▼</a></div> <div class="mw-diff-inline-deleted"><del title="Content deleted">===Ethical considerations===</del></div> <div class="mw-diff-inline-moved mw-diff-inline-moved-source mw-diff-inline-moved-upwards"><a name="movedpara_39_0_lhs"></a><a class="mw-diff-movedpara-left" title="Paragraph was moved. Click to jump to new location." data-title-tag="old" href="#movedpara_37_0_rhs">▲</a>In his book "Silencing the past", [[Michel-Rolph Trouillot|Trouillot]] wrote about the power dynamics at play in history-making, outlining four possible moments in which [[Oppression|historical silences]] can be created: (1) making of [[historical document|sources]] (who gets to know how to write, or to have possessions that are later examined as [[historical source|historical evidence]]), (2) making of [[Archive|archives]] (what [[Historical document|documents]] are deemed important to save and which are not, how to classify materials, and how to order them within physical or [[digitization|digital]] archives), (3) making of narratives (which [[narrative|accounts of history]] are consulted, which voices are given [[credibility]]), and (4) the making of history (the retrospective construction of what [[Past|The Past]] is).<ref>Trouillot, Michel-Rolph. (1995). Silencing the past : power and the production of history. Boston, Mass. :Beacon Press,</ref></div> <div class="mw-diff-inline-context"> </div> <div class="mw-diff-inline-changed">Because history ([[Official history|official]], [[Public history|public]], [[Genealogy|familial]], personal) informs current perceptions and how we make sense of [[Present|the present]], whose voice gets to be included in it –and how– has direct consequences in material socio-historical processes<ins title="Content added">. Thinking of current historical narratives as [[Impartiality|impartial]] 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 [[social justice]] 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 [[Subjectivity|subjective]] lens</ins>.</div> <div class="mw-diff-inline-deleted"><del title="Content deleted">Thinking of current historical narratives as [[Impartiality|impartial]] 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 [[social justice]] 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 [[Subjectivity|subjective]] lens.</del></div> <div class="mw-diff-inline-context"> </div> <div class="mw-diff-inline-changed">==In <del title="Content deleted">sociology</del><ins title="Content added">social sciences</ins>==</div> <div class="mw-diff-inline-context">Subjectivity is an inherently social mode that comes about through innumerable interactions within society. As much as subjectivity is a process of [[individuation]], 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.</div> <div class="mw-diff-inline-context">Culture is a living totality of the subjectivity of any given society constantly undergoing transformation.<ref>Silverman, H.J. ed., 2014. Questioning foundations: truth, subjectivity, and culture. Routledge.{{page needed|date=July 2017}}</ref> 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.</div> <div class="mw-diff-inline-header">Line 65 ⟶ 59:</div> <div class="mw-diff-inline-context">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 [[reality]], 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 [[culture shock]], where the subjectivity of the other culture is considered alien and possibly incomprehensible or even hostile.</div> <div class="mw-diff-inline-context"> </div> <div class="mw-diff-inline-changed">[[Political subjectivity]] is an emerging concept in social sciences and humanities.<ref name=Allen2002/> Political subjectivity is a reference to the deep embeddedness of subjectivity in the socially intertwined systems of power and meaning.<del title="Content deleted"> </del> "Politicality", writes [http://artsandscience.usask.ca/profile/SRahimi Sadeq Rahimi] in ''[http://www.routledgementalhealth.com/books/details/9781138840829/ Meaning, Madness and Political Subjectivity]'', "is not an added aspect of the subject, but indeed the mode of being of the subject, that is, precisely what the subject ''is''."<ref>{{cite book|last1=Rahimi|first1=Sadeq|title=Meaning, Madness and Political Subjectivity: A Study of Schizophrenia and Culture in Turkey|date=2015|publisher=Routledge|location=Oxford & New York|isbn=978-1138840829|page=8|url=http://www.routledgementalhealth.com/books/details/9781138840829/|ref=Rahimi|access-date=2015-03-22|archive-date=2015-04-02|archive-url=https://web.archive.org/web/20150402120529/http://www.routledgementalhealth.com/books/details/9781138840829/|url-status=live}}</ref></div> <div class="mw-diff-inline-added mw-diff-empty-line"><ins title="Content added"> </ins></div> <div class="mw-diff-inline-moved mw-diff-inline-moved-destination mw-diff-inline-moved-upwards"><a name="movedpara_47_1_rhs"></a><a class="mw-diff-movedpara-right" title="Paragraph was moved. Click to jump to old location." data-title-tag="new" href="#movedpara_3_0_lhs">▲</a><del title="Content deleted">*Something is '''objective''' if it is true even outside of individuals' [[mind]]s (their [[bias]]es, [[perception]], [[emotion]]s, [[opinion]]s, or [[imagination]]). If a claim is true even when considering it from outside the viewpoint of a sentient being, it is objectively true. </del>[[Objectivity (science)|Scientific objectivity]] <del title="Content deleted">refers</del><ins title="Content added">is</ins> <del title="Content deleted">to</del><ins title="Content added">practicing</ins> <del title="Content deleted">the</del><ins title="Content added">science</ins> <del title="Content deleted">ability to</del><ins title="Content added">while</ins> <del title="Content deleted">judge</del><ins title="Content added">intentionally</ins> <del title="Content deleted">without</del><ins title="Content added">reducing</ins> [[<del title="Content deleted">Impartiality|</del>partiality]]<ins title="Content added">, biases,</ins> or external <del title="Content deleted">influene</del><ins title="Content added">influences</ins>. Moral objectivity <del title="Content deleted">calls</del><ins title="Content added">is the</ins> <del title="Content deleted">for</del><ins title="Content added">concept of</ins> moral or ethical codes <del title="Content deleted">to be</del><ins title="Content added">being</ins> compared to one another through a set of universal facts or a universal perspective and not through differing conflicting perspectives.<ref name=":0">{{cite journal |last1=Rescher |first1=Nicholas<ins title="Content added"> |date=January 2008</ins> |title=Moral Objectivity |journal=Social Philosophy and Policy<del title="Content deleted"> |date=January 2008</del> |volume=25 |issue=1 |pages=393–409 |doi=10.1017/S0265052508080151 |s2cid=233358084<del title="Content deleted"> </del>}}</ref><del title="Content deleted"> [[Journalistic objectivity]] is the intention to be unbiased, impartial, or politically neutral in the reporting of facts and news.</del></div> <div class="mw-diff-inline-added mw-diff-empty-line"><ins title="Content added"> </ins></div> <div class="mw-diff-inline-added"><ins title="Content added">[[Journalistic objectivity]] is the reporting of facts and news with minimal personal bias or in an impartial or politically neutral manner.</ins></div> <div class="mw-diff-inline-context"> </div> <div class="mw-diff-inline-context">==See also==</div> <div class="mw-diff-inline-header">Line 94 ⟶ 92:</div> <div class="mw-diff-inline-context">*[[Gaston Bachelard|Bachelard, Gaston]]. ''La formation de l'esprit scientifique: contribution à une psychanalyse de la connaissance''. Paris: Vrin, 2004. {{ISBN|2-7116-1150-7}}.</div> <div class="mw-diff-inline-context">* Beiser, Frederick C. (2002). ''German Idealism: The Struggle Against Subjectivism, 1781–1801''. Harvard University Press.</div> <div class="mw-diff-inline-changed">* [[Ned Block|Block, Ned]]; Flanagan, Owen J.; & Gzeldere, Gven (Eds.) ''The Nature of Consciousness: Philosophical Debates''. Cambridge, MA: MIT Press.<del title="Content deleted"> </del> {{ISBN|978-0-262-52210-6}}</div> <div class="mw-diff-inline-context">* Bowie, Andrew (1990). ''Aesthetics and Subjectivity : From Kant to Nietzsche''. Manchester: Manchester University Press.</div> <div class="mw-diff-inline-context">*Castillejo, David. ''The Formation of Modern Objectivity''. Madrid: Ediciones de Arte y Bibliofilia, 1982.</div> <div class="mw-diff-inline-context">* Dallmayr, Winfried Reinhard (1981). ''Twilight of Subjectivity: Contributions to a Post-Individualist Theory Politics''. Amherst, MA: [[University of Massachusetts Press]].</div> <div class="mw-diff-inline-context">* Ellis, C. & Flaherty, M. (1992). ''Investigating Subjectivity: Research on Lived Experience''. Newbury Park, CA: Sage. {{ISBN|978-0-8039-4496-1}}</div> <div class="mw-diff-inline-changed">* Farrell, Frank B. (1994). ''Subjectivity, Realism, and Postmodernism: The Recovery of the World in Recent Philosophy''. Cambridge <del title="Content deleted">-</del><ins title="Content added">–</ins> New York: Cambridge University Press.</div> <div class="mw-diff-inline-context">*Gaukroger, Stephen. (2012). ''Objectivity''. Oxford University Press.</div> <div class="mw-diff-inline-changed">* {{cite journal |last1=Johnson |first1=Daniel |date=July 2003 |title=On Truth As Subjectivity In Kierkegaard's Concluding Unscientific Postscript |journal=Quodlibet Journal |volume=5 |issue=2–3 |url=http://www.quodlibet.net/articles/johnson-truth.shtml<ins title="Content added"> |access-date=2023-06-28 |archive-date=2017-06-24 |archive-url=https://web.archive.org/web/20170624190308/http://www.quodlibet.net/articles/johnson-truth.shtml |url-status=dead</ins> }}</div> <div class="mw-diff-inline-context">*[[Thomas Samuel Kuhn|Kuhn, Thomas S.]] ''[[The Structure of Scientific Revolutions]]''. Chicago: University of Chicago Press, 1996, 3rd ed. {{ISBN|0-226-45808-3}}.</div> <div class="mw-diff-inline-context">* Lauer, Quentin (1958). ''The Triumph of Subjectivity: An Introduction to Transcendental Phenomenology''. Fordham University Press.</div> <div class="mw-diff-inline-header">Line 115 ⟶ 113:</div> <div class="mw-diff-inline-context"> </div> <div class="mw-diff-inline-context">==External links==</div> <div class="mw-diff-inline-moved mw-diff-inline-moved-destination mw-diff-inline-moved-downwards"><a name="movedpara_55_0_rhs"></a>{{Wiktionary|Subjectivity}}<a class="mw-diff-movedpara-right" title="Paragraph was moved. Click to jump to old location." data-title-tag="new" href="#movedpara_57_0_lhs">▼</a></div> <div class="mw-diff-inline-context">*{{cite IEP|url-id=objectiv|title=Objectivity|author=Mulder, Dwayne H.}}</div> <div class="mw-diff-inline-context">*[http://host.uniroma3.it/progetti/kant/field/suob.htm Subjectivity and Objectivity]—by Pete Mandik</div> <div class="mw-diff-inline-moved mw-diff-inline-moved-source mw-diff-inline-moved-upwards"><a name="movedpara_57_0_lhs"></a><a class="mw-diff-movedpara-left" title="Paragraph was moved. Click to jump to new location." data-title-tag="old" href="#movedpara_55_0_rhs">▲</a>{{Wiktionary|Subjectivity}}</div> <div class="mw-diff-inline-deleted"><del title="Content deleted">{{Wikiquote|Subject}}</del></div> <div class="mw-diff-inline-context"> </div> <div class="mw-diff-inline-context">{{Consciousness|state=collapsed}}</div> <div class="mw-diff-inline-context"> </div> <div class="mw-diff-inline-moved mw-diff-inline-moved-destination mw-diff-inline-moved-downwards"><a name="movedpara_59_0_rhs"></a>[[Category:Concepts in <del title="Content deleted">political philosophy</del><ins title="Content added">epistemology</ins>]]<a class="mw-diff-movedpara-right" title="Paragraph was moved. Click to jump to old location." data-title-tag="new" href="#movedpara_65_0_lhs">▼</a></div> <div class="mw-diff-inline-context">[[Category:Concepts in metaphilosophy]]</div> <div class="mw-diff-inline-changed">[[Category:<del title="Content deleted">Metaphysical</del><ins title="Content added">Concepts</ins> <del title="Content deleted">properties</del><ins title="Content added">in political philosophy</ins>]]</div> <div class="mw-diff-inline-context">[[Category:Concepts in the philosophy of mind]]</div> <div class="mw-diff-inline-context">[[Category:Concepts in the philosophy of science]]</div> <div class="mw-diff-inline-added"><ins title="Content added">[[Category:Metaphysical properties]]</ins></div> <div class="mw-diff-inline-context">[[Category:Metaphysics of mind]]</div> <div class="mw-diff-inline-context">[[Category:Ontology]]</div> <div class="mw-diff-inline-context">[[Category:Philosophy of psychology]]</div> <div class="mw-diff-inline-moved mw-diff-inline-moved-source mw-diff-inline-moved-upwards"><a name="movedpara_65_0_lhs"></a><a class="mw-diff-movedpara-left" title="Paragraph was moved. 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