Objective Vs Subjective Quotes

We commonly speak as though a single 'thing' could 'have' some characteristic. A stone, we say, is 'hard,' 'small,' 'heavy,' 'yellow,' 'dense,' etc. That is how our language is made: 'The stone is hard.' And so on. And that way of talking is good enough for the marketplace: 'That is a new brand.' 'The potatoes are rotten.' 'The container is damaged.' ... And so on. But this way of talking is not good enough in science or epistemology. To think straight, it is advisable to expect all qualities and attributes, adjectives, and so on to refer to at least -two- sets of interactions in time. ... Language continually asserts by the syntax of subject and predicate that 'things' somehow 'have' qualities and attributes. A more precise way of talking would insist that the 'things' are produced, are seen as separate from other 'things,' and are made 'real' by their internal relations and by their behaviour in relationship with other things and with the speaker. It is necessary to be quite clear about the universal truth that whatever 'things' may be in their pleromatic and thingish world, they can only enter the world of communication and meaning by their names, their qualities and their attributes (i.e., by reports of their internal and external relations and interactions).

Thus the difference between the “male” approach to art and the "female," is not, as some like to think, simply a difference of "style" in treating the same subject matter (personal, subjective, emotional, descriptive vs. vigorous, spare, hardhitting, cool, objective) but the very subject matter itself. The sex role system divides human experience; men and women live in these different halves of reality; and culture reflects this. Only a few artists have overcome this division in their work. And one wonders whether homosexuals are correct in their claim. But if not through physical expression, then in some other way the greatest artists became mentally androgynous. In the twentieth century, for example, writers of the stature of Proust, Joyce, Kafka did it either by physically identifying with the female (Proust), by imaginarily crossing the line at will (Joyce), or by retreating to an imaginary world rarely affected by the dichotomy (Kafka). But not only do most artists not overcome, they are not even aware of the existence of a cultural limitation based on sex — so much is the male reality accepted by both male and female as Reality.

Historically, white supremacy has venerated the idea of objectivity, and wielded a dichotomy of ‘subjectivity vs. objectivity’ as a means of silencing oppressed peoples. The idea that there is a single truth – ‘the Truth’ – is a construct of the Euro-West that is deeply rooted in the Enlightenment, which was a movement that also described Black and Brown people as both subhuman and impervious to pain. This construction is a myth and white supremacy, imperialism, colonization, capitalism, and the United States of America are all of its progeny. The idea that the truth is an entity for which we must search, in matters that endanger our abilities to exist in open spaces, is an attempt to silence oppressed peoples.17

That was the most profound consequence of 2011: sowing the seeds of distrust in the democratic process. You can condemn politicians only for so long before you must reject the legitimacy of the system that produced them. The protests of 2011 openly took that step, and a considerable segment of the electorate applauded. Like money and marriage, legitimacy exists objectively because vast numbers of the public agree, subjectively, that it does exist. If enough people change their minds, the authorizing magic is lost. The process is slow and invisible to analysts, but, as I have noted, the tipping point comes suddenly—a matter of weeks for the Ben Ali and Mubarak regimes. How far down this road existing liberal democracies have proceeded is a matter of guesswork. We still have time to discover that the street revolts of 2011, in V’s words, did “change the world,” and not in a good way.

In his Viveka-Cudāmani (vs. 77), the famous Vedānta master Shankara characterizes objects (vishaya) as “poison” (visha), because they tarnish consciousness by distracting it from its real task, which is to mirror reality. Our attention is constantly pulled outward by objects, and this externalization of our consciousness prevents us from truly being ourselves. “When the mind pursues the roving senses,” states the Bhagavad-Gītā (2.67), “it carries away wisdom (prajnā), even as the wind [carries away] a ship on water.” Sense perceptions pollute our inner environment, keeping our mind in a state of turmoil. We are forever hoping for experiences that will make us happy and whole, but our desire for happiness can never be satisfied by external experiences. “Whatever pleasures spring from contact [with sense objects], they are only sources of suffering,” declares the Bhagavad-Gītā (5.22). To find true happiness and peace, we need to unclutter our mind and remain still. The fatal consequences of focusing on objects rather than the ultimate Subject, the Self, are described very well in that ancient Yoga scripture (2.62–63): When a man contemplates objects, attachment to them is produced. From attachment springs desire [for further contact with the objects] and from desire comes anger (when that desire is frustrated]. From anger arises confusion, from confusion [comes] failure of memory; from failure of memory [arises] the loss of wisdom (buddhi); upon the loss of wisdom, [a person] perishes. Emotional confusion (sammoha) profoundly upsets our cognitive faculties: We lose our sense of direction, purpose, and identity. The Sanskrit word for this state is smriti-bhramsha or “failure of memory/mindfulness.” When we fail to “recollect” ourselves, wisdom (buddhi) cannot shine forth. But without wisdom, we, as members of the species Homo sapiens, are doomed to forfeit not only our status as human beings but our very life. Spiritual ignorance is binding and ultimately ruinous. Wisdom can set us free. In Shankara’s Ātma-Bodha (vs. 16), we read: Even though the Self is all-pervading, it does not shine in everything. It shines only in the organ-of-wisdom (buddhi), like a reflection in a clear medium [such as water or a mirror]. The “organ of wisdom,” which is often called the “higher mind,” is predominantly composed of sattva, the lucidity factor of the cosmos. There is a family resemblance between the sattva and the Self, and this curious affinity makes it possible for the Self’s radiant presence to manifest itself to human beings.

Then, as now, the issue is control. Then, as now, the prejudice of the super rich, and their fear of women, the poor, the migrant, and the coloured, shapes what they call ‘science’, as the ultimate objective truth, when in reality it is the articulation of subjective prejudice, of fear of the other, of the uncontrollable urge to dominate.

If place is defined by people talking about and remembering it, then more likely than not, those stories and rememberances are formed by language. People define place, but language defines people....... Subjective vs Objective language. You're walking through places that not only have stories to tell, but are doing so with the language the people who told them understood, not the one you were born with. We should all do the same. We might understand things better.

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