Objectivity (philosophy)

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Objectivity is a philosophical concept of being true independently from individual subjectivity caused by perception, emotions, or imagination. A proposition is considered to have objective truth when its truth conditions are met without bias caused by a sentient subject. Scientific objectivity refers to the ability to judge without partiality or external influence, sometimes used synonymously with neutrality.

Objectivity of knowledge[edit]

Plato considered geometry a condition of idealism concerned with universal truth. His contrasting between objectivity and 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 sensibilities, as opposed to a fixed, eternal and knowable incorporeality. Where Plato distinguished between how we know things and their ontological status, subjectivism such as George Berkeley's depends on perception.[1] In Platonic terms, a criticism of subjectivism is that it is difficult to distinguish between knowledge, opinions, and subjective knowledge.[2]

Platonic idealism is a form of metaphysical objectivism, holding that the ideas exist independently from the individual. Berkeley's empirical idealism, on the other hand, holds that things only exist as they are perceived. Both approaches boast an attempt at objectivity. Plato's definition of objectivity can be found in his epistemology, which is based on mathematics, and his metaphysics, where knowledge of the ontological status of objects and ideas is resistant to change.[1]

In opposition to philosopher René Descartes' method of personal deduction, natural philosopher Isaac Newton applied the relatively objective scientific method to look for evidence before forming a hypothesis.[3] Partially in response to 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 indescribable forms. Objectivity requires a definition of truth formed by propositions with truth value. An attempt of forming an objective construct incorporates ontological commitments to the reality of objects.[4]

The importance of perception in evaluating and understanding objective reality is debated in the observer effect of quantum mechanics. Direct or naïve realists rely on perception as key in observing objective reality, while instrumentalists hold that observations are useful in predicting objective reality. The concepts that encompass these ideas are important in the philosophy of science. Philosophies of mind explore whether objectivity relies on perceptual constancy.[5]

Objectivity in ethics[edit]

Ethical subjectivism[edit]

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.[6] 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.[7] Similarly, Roderick Firth's ideal observer theory held that right acts are those that an impartial, rational observer would approve of.[8] 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.[9] For example, on A. J. Ayer's emotivism, the statement, "Murder is wrong" is equivalent in meaning to the emotive, "Murder, Boo!"[10]

Ethical objectivism[edit]

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.

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.

Moral objectivism and relativism[edit]

Moral objectivism is the view that what is right or wrong doesn't depend on what anyone thinks is right or wrong. An example of such will be categorical imperative philosophy by Immanuel Kant, which coined the following: "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 explains that in any situation, the right thing to do is whatever is likely to produce the most happiness overall. When it comes to relativism, a Russian philosopher and writer, Fyodor Dostoevsky, used to coin the phrase "If God doesn't exist, everything is permissible". That phrase was his explanation of how decline in religion affects our moral thinking. An American anthropologist Ruth Benedict, used to argue that there is no single objective morality and that morality varies with culture.[11]

See also[edit]

References[edit]

  1. ^ a b E. Douka Kabîtoglou (1991). "Shelley and Berkeley: The Platonic Connection" (PDF): 20–35. Cite journal requires |journal= (help)
  2. ^ Mary Margaret Mackenzie (1985). "Plato's moral theory" (PDF). Journal of Medical Ethics. 11: 88–91.
  3. ^ Suzuki, Fumitaka (March 2012). "The Cogito Proposition of Descartes and Characteristics of His Ego Theory" (PDF). Bulletin of Aichi University of Education. 61: 73–80.
  4. ^ Clinton Tolley. "Kant on the Generality of Logic" (PDF). University of California, San Diego. Cite journal requires |journal= (help)
  5. ^ Tyler Burge, Origins of Objectivity, Oxford University Press, 2010.
  6. ^ Thomas Pölzler (2018). "How to Measure Moral Realism". 9 (3): 647–670. doi:10.1007/s13164-018-0401-8. PMC 6132410. Cite journal requires |journal= (help)
  7. ^ Rayner, Sam (2005). "Hume's Moral Philosophy". Macalester Journal of Philosophy. 14 (1): 6–21.
  8. ^ "A Substantive Revision to Firth's Ideal Observer Theory" (PDF). Stance. Ball State University. 3: 55–61. April 2010.
  9. ^ Sarin Marchetti (2010). "William James on Truth and Invention in Morality". European Journal of Pragmatism and American Philosophy. doi:10.4000/ejpap.910. ISSN 2036-4091. OCLC 664682806.
  10. ^ "24.231 Ethics – Handout 3 Ayer's Emotivism" (PDF). Massachusetts Institute of Technology. Cite journal requires |journal= (help)
  11. ^ "Moral Relativism and Objectivism". University of California, Santa Cruz. Retrieved 20 February 2019.

Further reading[edit]

  • Bachelard, Gaston. La formation de l'esprit scientifique: contribution à une psychanalyse de la connaissance. Paris: Vrin, 2004. ISBN 2-7116-1150-7.
  • Castillejo, David. The Formation of Modern Objectivity. Madrid: Ediciones de Arte y Bibliofilia, 1982.
  • Kuhn, Thomas S. The Structure of Scientific Revolutions. Chicago: University of Chicago Press, 1996, 3rd ed. ISBN 0-226-45808-3.
  • Megill, Allan. Rethinking Objectivity. London: Duke UP, 1994.
  • Nagel, Ernest. The Structure of Science. New York: Brace and World, 1961.
  • Nagel, Thomas. The View from Nowhere. Oxford: Oxford UP, 1986
  • Nozick, Robert. Invariances: the structure of the objective world. Cambridge: Harvard UP, 2001.
  • Popper, Karl. R. Objective Knowledge: An Evolutionary Approach. Oxford University Press, 1972. ISBN 0-19-875024-2.
  • Rescher, Nicholas. Objectivity: the obligations of impersonal reason. Notre Dame: Notre Dame Press, 1977.
  • Rorty, Richard. Objectivity, Relativism, and Truth. Cambridge: Cambridge University Press, 1991
  • Rousset, Bernard. La théorie kantienne de l'objectivité, Paris: Vrin, 1967.
  • Scheffler, Israel. Science and Subjectivity. Hackett, 1982. Voices of Wisdom; a multicultural philosophy reader. kessler

External links[edit]