Subjectivity Quotes

Well, it all comes to this, there's no use trying to live in other people's opinions. The only thing to do is to live in our own.

L.M. Montgomery

Smartass Disciple: Master, why do some people so stubborn and unruly ?Master of Stupidity: Only when you want them do according to your wish.

Toba Beta

Psychoanalysis has suffered the accusation of being “unscientific” from its very beginnings (Schwartz, 1999). In recent years, the Berkeley literary critic Frederick Crews has renewed the assault on the talking cure in verbose, unreadable articles in the New York Review of Books (Crews, 1990), inevitably concluding, because nothing else really persuades, that psychoanalysis fails because it is unscientific. The chorus was joined by philosopher of science, Adolf Grunbaum (1985), who played both ends against the middle: to the philosophers he professed specialist knowledge of psychoanalysis; to the psychoanalysts he professed specialist knowledge of science, particularly physics. Neither was true (Schwartz, 1995a,b, 1996a,b, 2000). The problem that mental health clinicians always face is that we deal with human subjectivity in a culture that is deeply invested in denying the importance of human subjectivity. Freud’s great invention of the analytic hour allows us to explore, with our clients, their inner worlds. Can such a subjective instrument be trusted? Not by very many. It is so dangerously close to women’s intuition. Socalled objectivity is the name of the game in our culture. Nevertheless, 100 years of clinical practice have shown psychoanalysis and psychotherapy not only to be effective, but to yield real understandings of the dynamics of human relationships, particularly the reality of transference–countertransference re-enactments now reformulated by our neuroscientists as right brain to right brain communication (Schore, 1999).

Joseph Schwartz

Subjectivity measures nothing consistently.

Toba Beta

When you're in bad mood, you find jerk on anywhere.

Toba Beta

One criticism of Freud still sometimes heard on the political Left is that his thinking is individualist — that he substitutes ‘private’ psychological causes and explanations for social and historical ones. This accusation reflects a radical misunderstanding of Freudian theory. There is indeed a real problem about how social and historical factors are related to the unconscious; but one point of Freud’s work is that it makes it possible for us to think of the development of the human individual in social and historical terms. What Freud produces, indeed, is nothing less than a materialist theory of the making of the human subject. We come to be what we are by an interrelation of bodies — by the complex transactions which take place during infancy between our bodies and those which surround us. This is not a biological reductionism: Freud does not of course believe that we are nothing but our bodies, or that our minds are mere reflexes of them. Nor is it an asocial model of life, since the bodies which surround us, and our relations with them, are always socially specific.

[Howard Roark] was asked for a statement, and he received a group of reporters in his office. He spoke without anger. He said:'I can't tell anyone anything about my building. If I prepared a hash of words to stuff into other people's brains, it would be an insult to them and to me. But I am glad you came here. I do have something to say. I want to ask every man who is interested in this to go and see the building, to look at it and then to use words of his own mind, if he cares to speak.'The Banner printed the interview as follows:'Mr. Roark, who seems to be a publicity hound, received reporters with an air of swaggering insolence and stated that the public mind was hash. He did not choose to talk, but seemed well aware of the advertising angles of the situation. All he cared about, he explained, was to have his building seen by as many people as possible.

Ayn Rand

People almost invariably arrive at their beliefs not on the basis of proof but on the basis of what they find attractive.

To stand on one leg and prove God's existence is a very different thing from going on one's knees and thanking Him.

Søren Kierkegaard

The insistent drums were an unwelcome reminder of the existence of another world, wholly autonomous, with its own necessities and patterns. The message they were beating out, over and over, was for her; it was saying, not precisely that she did not exist but rather that it did not matter whether she existed or not, that her presence was of no consequence to the rest of the cosmos. It was a sensation that suddenly paralyzed her with dread. There had never been any question of her “mattering”; it went without saying that she mattered, because she was important to herself. But what was the part of her to which she mattered?

I will only start taking book reviews seriously from the day that books are able to review readers.

Mokokoma Mokhonoana

Art is personal, criticism shouldn't be.

Domination and critique have always formed an apparatus covertly against a common hostis: the conspirator, who works under cover, who used everything THEY give him and everything THEY attribute to him as a mask. The conspirator is everywhere hated, although THEY will never hate him as much as he enjoys playing his game. No doubt a certain amount of what one usually calls “perversion” accounts for the pleasure, since what he enjoys, among other things, is his opacity. But that isn’t the reason THEY continue to push the conspirator to make himself a critic, to subjectivate himself as critic, nor the reason for the hate THEY so commonly express. The reason is quite simply the danger he represents. The danger, for Empire, is war machines: that one person, that people transform themselves into war machines, ORGANICALLY JOIN THEIR TASTE FOR LIFE AND THEIR TASTE FOR DESTRUCTION.

Tiqqun

This assumption of the intrinsically repressive nature of collective experience and redemptive power of individuation is a staple of contemporary art theory and criticism. I would argue that a closer analysis of collaborative and collective art practices can reveal a more complex model of social change and identity, one in which the binary oppositions of divided vs. coherent subjectivity, desiring singularity vs. totalizing collective, liberating distanciation vs. stultifying interdependence, are challenged and complicated.

Grant H. Kester

Subjective truth is an oxymoron; objective truth is redundant. Subjective truth is feathers in a wind tunnel, blowing anywhere and everywhere. Objective truth is an anvil, bolted to the floor of the wind tunnel. Subjective truth is your truth and my truth; objective truth is Jesus Christ—immovable, immutable.

There is no such thing as a non-subjective world to a subjective mind.

Some people's taste is to an educated taste as is the visual impression received by a purblind eye to that of a normal eye. Where a normal eye will see something clearly articulated, a weak eye will see a blurred patch of colour.

Ludwig Wittgenstein

The locus of the human mystery is perception of this world. From it proceeds every thought, every art.

Marilynne Robinson

Don't try to create the world in your image-that was God's mistake.

If you like it, you'll find a way to justify it.But if you don't , you'll find ways to falsify it.

Toba Beta

We live our lives based on the assumption that we directly perceive, and are accurately interpreting, objects with a fair amount of accuracy. Since we naturally assume that we are apprehending objects of cognition as best as possible, it does not occur to us that we are purposely twisting the object before our eyes to fit our own convenience.

Although this was not a comforting point of view, he did not reject it, because it coincided with one of his basic beliefs: that a man must at all costs keep some part of himself outside and beyond life. If he should ever for an instant cease doubting, accept wholly the truth of what his senses conveyed to him, he would be dislodged from the solid ground to which he clung and swept along with the current, having lost all objective sense, totally involved with existence.

Shows itself in the notion that what may be objectively true may in the mouth of certain people become false.

Søren Kierkegaard

It is up to the individual to 'choose' their repertoire of the self. If they do not have access to the range of narratives and discourses for the production of the ethical self they may be held responsible for choosing badly, an irresponsible production of themselves

Those two little words -- says you -- are the most powerful argument in any discipline: theology, philosphy, even domestic harmony. They are powerful because they are true. Whenever you say something, it is you who says it. You. And what do you know?

J. Mark Bertrand

Everyone's memories and feelings are subjective, and we're teach trapped in our own perspectives. But the difference between perspectives, collectively, create objectivity.

Bao Shu

In the history of the world, a whole story has never been told.

Before asserting a prognosis on any patient, always be objective and never subjective. For telling a man that he will win the treasure of life, but then later discovering that he will lose, will harm him more than by telling him that he may lose, but then he wins.

I felt that the metal of my spirit, like a bar of iron that is softened and bent by a persistent flame, was being gradually softened and bent by the troubles that oppressed it. In spite of myself, I was conscious of a feeling of envy for those who did not suffer from such troubles, for the wealthy and the privileged; and this envy, I observed, was accompanied—still against my will—by a feeling of bitterness towards them, which, in turn, did not limit its aim to particular persons or situations, but, as if by an uncontrollable bias, tended to assume the general, abstract character of a whole conception of life. In fact, during those difficult days, I came very gradually to feel that my irritation and my intolerance of poverty were turning into a revolt against injustice, and not only against the injustice which struck at me personally but the injustice from which so many others like me suffered. I was quite aware of this almost imperceptible transformation of my subjective resentments into objective reflections and states of mind, owing to the bent of my thoughts which led always and irresistibly in the same direction: owing also to my conversation, which, without my intending it, alway harped upon the same subject. I also noticed in myself a growing sympathy for those political parties which proclaimed their struggle against the evils and infamies of the society to which, in the end I had attributed the troubles that beset me—a society which, as I thought, in reference to myself, allowed its best sons to languish and protected its worst ones. Usually, and in the simpler, less cultivated people, this process occurs without their knowing it, in the dark depths of consciousness where, by a kind of mysterious alchemy, egoism is transmuted into altruism, hatred into love, fear into courage; but to me, accustomed as I was to observing and studying myself, the whole thing was clear and visible, as though I were watching it happen in someone else; and yet I was aware the whole time that I was being swayed by material subjective factors, that I was transforming purely personal motives into universal reasons.

Alberto Moravia

For myself, I wouldn't have lifted a finger to own a Rolex, a pair of Nikes or a BMW Z3; in fact, I had never succeeded in identifying the slightest difference between designer goods and non-designer goods. In the eyes of the world, I was clearly wrong. I was aware of this: I was in a minority, and consequently in the wrong. There had to be a difference between Yves Saint-Laurent shirts and other shirts, between Gucci moccasins and Andre moccasins. I was alone in not perceiving this difference; it was an infirmity which I could not cite as grounds for condemning the world. Does one ask a blind man to set himself up as an expert on post-impressionist painting? Through my blindness, however involuntary, I set myself apart from a living human reality powerful enough to incite both devotion and crime. These youths, through their half-savage instincts, undoubtedly discerned the presence of beauty; their desire was laudable, and perfectly in keeping with social norms; it was merely a question of rectifying the inappropriate way in which it was expressed.

Michel Houellebecq

We human beings constitute and reconstitute ourselves through cultural traditions, which we experience as our own development in a historical time that spans the generations. To investigate the life-world as horizon and ground of all experience therefore requires investigating none other than generativity - the processes of becoming, of making and remaking, that occur over the generations and within which any individual genesis is always already situated. ... Individual subjectivity is intersubjectively and culturally embodied, embedded, and emergent.

Daisuke was of course equipped with conversation that, even if they went further, would allow him to retreat as if nothing had happened. He had always wondered at the conversations recorded in Western novels, for to him they were too bald, too self indulgent, and moreover, too unsubtly rich. However they read in the original, he thought they reflected a taste that could not be translated into Japanese. Therefore, he had not the slightest intention of using imported phrases to develop his relationship with Michiyo. Between the two of them at least, ordinary words sufficed perfectly well. But the danger was of slipping from point A to point B without realizing it. Daisuke managed to stand his ground only by a hair's breadth. When he left, Michiyo saw him to the entranceway and said, "Do come again, please? It's so lonely.

Sōseki Natsume

We do not see things as they are, nor do we even see them as we are, but only as we believe our story to have been.

Eric Micha'el Leventhal

Yes, there is an outside world, and yes, there is an objective reality, but in moving through this world, we constantly apply unconscious filter mechanisms, and in doing so, we unknowingly construct our own individual world, which is our "reality tunnel.

Thomas Metzinger

In conscious life, we achieve some sense of ourselves as reasonably unified, coherent selves, and without this action would be impossible. But all this is merely at the ‘imaginary’ level of the ego, which is no more than the tip of the iceberg of the human subject known to psychoanalysis. The ego is function or effect of a subject which is always dispersed, never identical with itself, strung out along the chains of the discourses which constitute it. There is a radical split between these two levels of being — a gap most dramatically exemplified by the act of referring to myself in a sentence. When I say ‘Tomorrow I will mow the lawn,’ the ‘I’ which I pronounce is an immediately intelligible, fairly stable point of reference which belies the murky depths of the ‘I’ which does the pronouncing. The former ‘I’ is known to linguistic theory as the ‘subject of the enunciation’, the topic designated by my sentence; the latter ‘I’, the one who speaks the sentence, is the ‘subject of the enunciating’, the subject of the actual act of speaking. In the process of speaking and writing, these two ‘I’s’ seem to achieve a rough sort of unity; but this unity is of an imaginary kind. The ‘subject of the enunciating’, the actual speaking, writing human person, can never represent himself or herself fully in what is said: there is no sign which will, so to speak, sum up my entire being. I can only designate myself in language by a convenient pronoun. The pronoun ‘I’ stands in for the ever-elusive subject, which will always slip through the nets of any particular piece of language; and this is equivalent to saying that I cannot ‘mean’ and ‘be’ simultaneously. To make this point, Lacan boldly rewrites Descartes’s ‘I think, therefore I am’ as: ‘I am not where I think, and I think where I am not.

Empiricism assumes that objects can be understood independendy of observing subjects. Truth is therefore assumed to lie in a world external to the observer whose job is to record and faithfully reflect the attributes of objects. This logical empiricism is a pragmatic version of that scientific method which goes under the name of 'logical positivism', and is founded in a particular and very strict view of language and meaning.

Having arrived at this point, he had found no direction in which to go save that of further withdrawal into a subjectivity which refused existence to any reality or law but its own. During these postwar years he had lived in solitude and carefully planned ignorance of what was happening in the world. Nothing had importance save the exquisitely isolated cosmos of his own consciousness. Then little by little he had had the impression that the light of meaning, the meaning of everything was dying. Like a flame under a glass it had dwindled, flickered and gone out, and all existence, including his own hermetic structure from which he had observed existence, had become absurd and unreal.

What Althusser does… is to rethink the concept of ideology in terms of Lacan’s ‘imaginary’. For the relation of an individual subject to society as a whole in Althusser’s theory is rather like the relation of the small child to his or her mirror-image in Lacan’s. In both cases, the human subject is supplied with a satisfyingly unified image of selfhood by identifying with an object which reflects this image back to it in a closed, narcissistic circle. In both cases, too, this image involves a misrecognition, since it idealizes the subject’s real situation. The child is not actually as integrated as its image in the mirror suggests; I am not actually the coherent, autonomous, self generating subject I know myself to be in the ideological sphere, but the ‘decentred’ function of several social determinants. Duly enthralled by the image of myself I receive, I subject myself to it; and it is through this ‘subjection’ that I become a subject.

Centuries of navel-gazing. Millennia of masturbation. Plato to Descartes to Dawkins to Rhanda. Souls and zombie agents and qualia. Kolmogorov complexity. Consciousness as Divine Spark. Consciousness as electromagnetic field. Consciousness as functional cluster.I explored it all.Wegner thought it was an executive summary. Penrose heard it in the singing of caged electrons. Nirretranders said it was a fraud; Kazim called it leakage from a parallel universe. Metzinger wouldn't even admit it existed. The AIs claimed to have worked it out, then announced they couldn't explain it to us. Gödel was right after all: no system can fully understand itself.Not even the synthesists had been able to rotate it down. The load-bearing beams just couldn't take the strain.All of them, I began to realize, had missed the point. All those theories, all those drugdreams and experiments and models trying to prove what consciousness was: none to explain what it was good for. None needed: obviously, consciousness makes us what we are. It lets us see the beauty and the ugliness. It elevates us into the exalted realm of the spiritual. Oh, a few outsiders—Dawkins, Keogh, the occasional writer of hackwork fiction who barely achieved obscurity—wondered briefly at the why of it: why not soft computers, and no more? Why should nonsentient systems be inherently inferior? But they never really raised their voices above the crowd. The value of what we are was too trivially self-evident to ever call into serious question.Yet the questions persisted, in the minds of the laureates, in the angst of every horny fifteen-year-old on the planet. Am I nothing but sparking chemistry? Am I a magnet in the ether? I am more than my eyes, my ears, my tongue; I am the little thing behind those things, the thing looking out from inside. But who looks out from its eyes? What does it reduce to? Who am I? Who am I? Who am I?What a stupid fucking question. I could have answered it in a second, if Sarasti hadn't forced me to understand it first.

Preachers love only their own voices.

The idea of some kind of objectively constant, universal literary value is seductive. It feels real. It feels like a stone cold fact that In Search of Lost Time, by Marcel Proust, is better than A Shore Thing, by Snooki. And it may be; Snooki definitely has more one-star reviews on Amazon. But if literary value is real, no one seems to be able to locate it or define it very well. We’re increasingly adrift in a grey void of aesthetic relativism.

Innate in nearly every artistic nature is a wanton, treacherous penchant for accepting injustice when it creates beauty and showing sympathy for and paying homage to aristocratic privilege.

A system of justice does not need to pursue retribution. If the purpose of drug sentencing is to prevent harm, all we need to do is decide what to do with people who pose a genuine risk to society or cause tangible harm. There are perfectly rational ways of doing this; in fact, most societies already pursue such policies with respect to alcohol: we leave people free to drink and get inebriated, but set limits on where and when. In general, we prosecute drunk drivers, not inebriated pedestrians.In this sense, the justice system is in many respects a battleground between moral ideas and evidence concerning how to most effectively promote both individual and societal interests, liberty, health, happiness and wellbeing. Severely compromising this system, insofar as it serves to further these ideals, is our vacillation or obsession with moral responsibility, which is, in the broadest sense, an attempt to isolate the subjective element of human choice, an exercise that all too readily deteriorates into blaming and scapegoating without providing effective solutions to the actual problem. The problem with the question of moral responsibility is that it is inherently subjective and involves conjecture about an individuals’ state of mind, awareness and ability to act that can rarely if ever be proved. Thus it involves precisely the same type of conjecture that characterizes superstitious notions of possession and the influence of the devil and provides no effective means of managing conduct: the individual convicted for an offence or crime considered morally wrong is convicted based on a series of hypotheses and probabilities and not necessarily because he or she is actually morally wrong. The fairness and effectiveness of a system of justice based on such hypotheses is highly questionable particularly as a basis for preventing or reducing drug use related harm. For example, with respect to drugs, the system quite obviously fails as a deterrent and the system is not organised to ‘reform’ the offender much less to ensure that he or she has ‘learned a lesson’; moreover, the offender does not get an opportunity to make amends or even have a conversation with the alleged victim. In the case of retributive justice, the justice system is effectively mopping up after the fact. In other words, as far as deterrence is concerned, the entire exercise of justice becomes an exercise based on faith, rather than one based on evidence.

Daniel Waterman

Moving across levels of the particular and the abstract, trying to avoid a transcendent purchase on the objects of study, we set ourselves up for necessary failure in order to learn how to find our way into post-foundational possibilities.

Even more remote from his way of thinking, even more impossible than any other thought, would have been words such as this: “Is it only I alone who have created this experience, or is it objective reality? Does the Master have the same feelings as I, or would mine amuse him? Are my thoughts new, unique, my own, or have the Master and many before him experienced and thought exactly the same?” No, for him there were no such analyses and differentiations. Everything was reality, was steeped in reality, full of it as bread dough is of yeast.

But fairytales were, at best, dirty mirrors whose warped and pitted surfaces reflected a highly distorted view of the truth, quite different from reality.

In the search for truth,what you believe matters lessthan how you believe.

Eric Micha'el Leventhal

The world is inseparable from the subject, but from a subject which is nothing but a project of the world, and the subject is inseparable from the world, but from a world which the subject itself projects.

Maurice Merleau-Ponty

Unlike any other empirical object in Nature, the mind's presence is immediately apparent to itself, but opaque to all external observers.

The academic bias against subjectivity not only forces our students to write poorly ("It is believed...," instead of, "I believe..."), it deforms their thinking about themselves and their world. In a single stroke, we delude our students into believing that bad prose turns opinions into facts and we alienate them from their own inner lives.

Parker J. Palmer

Music is either good or it isn’t, it’s not someone’s opinion.

Toscanini

A young woman faces the decision of whether to marry a certain man whom she loves but who has deeply rooted, traditional ideas concerning marriage, family life, and the roles of men and women in each. A sober assessment of her future tell the woman that each of the two alternatives offers real but contrasting goods. One life offers the possibility of a greater degree of personal independence, the chance to pursue a career, perhaps more risk and adventure, while the other offers the rewards of parenting, stability, and a life together with a man whom, after all, she is in love with. In order to choose in a self-determined mode the woman must realize that the decision she faces involves more than the choice between two particular actions; it is also a choice between two distinct identities. In posing the questions "Who am I? Which of the two lives is really me?" she asks herself not a factual question about her identity but a fundamental practical question about the relative values of distinct and incommensurable goods. The point I take to be implicit in Tugendhat's (and Fichte's) view of the practical subject is that it would be mistaken to suppose that the woman had at her disposal an already established hierarchy of values that she must simply consult in order to decide whether to marry. Rather, her decision, if self-determined, must proceed from a ranking of values that emerges only in the process of reflecting upon the kind of person she wants to be.

Frederick Neuhouser

The person with an itch can't understand why everyone's not scratching.

It turns out that the men who ultimately, who unpretentiously value peace are willing to sacrifice their own peace of mind in order to render it. The question is, 'Who, between opposing forces, would do such a thing?' It seems only theoretical albeit true that men who accept an objective rather than subjective moral standard are, in a general sense, more capable of making such sacrifices for the sake of peace.

I only care for the subjective life; I am very German, you see: The woods interest me, and the world does not.

Ouida

Perhaps this is how it is--life flowing smoothly over memory and history, the past returning or not, depending on the tide. History is a collection of found objects washed up through time. Goods, ideas, personalities, surface towards us, then sink away. Some we hook out, others we ignore, and as the pattern changes, so does the meaning. We cannot rely on the facts. Time, which returns everything, changes everything.

Jeanette Winterson

We sometimes reveal how ignorant or bored we were when we read a book by giving it 5-stars.

Mokokoma Mokhonoana

Those who like to interpret historical facts symbolically may recognize in this the spirit of a specifically "modern" conception of the world which permits the subject to assert itself against the object as something independent and equal; whereas classical antiquity did not as yet permit the explicit formulation of this contrast; and whereas the Middle Ages believed the subject as well as the object to be submerged in a higher unity.

These two developments throw light on what is perhaps the most fundamental difference between the Renaissance and all previous periods of art. We have repeatedly seen that there were these circumstances which could compel the artist to make a distinction between the "technical" proportions and the "objective;" the influence of organic movement, the influence of perspective foreshortening, and the regard for the visual impression of the beholder. These three factors of variation have one thing in common: they all presuppose the artistic recognition of subjectivity. Organic movement introduces into the calculus of artistic composition the subjective will and the subjective emotions of the thing represented; foreshortening the subjective visual experience of the artist; and those "eurhythmic" adjustments which alter that which is right in favor of what seems right, the subjective visual experience of a potential beholder. And it is the Renaissance which, for the first time, not only affirms but formally legitimizes and rationalizes these three forms of subjectivity.

The work of art always requires us to adapt to it—and in this manner can be distinguished from escapism or shallow entertainment, which instead aims to adapt to the audience, to give the public exactly what it wants. We can tell that we are encountering a real work of art by the degree to which it resists subjectivity.

Ted Gioia

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