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self - subject- object - knowing

self - subject- object - knowing

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Published by Andrew Glynn

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Published by: Andrew Glynn on Mar 27, 2011
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03/27/2011

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The Self, Subject, Subjectivity and Objectivity
© Andrew Glynn, 2011“Modern” science owes its methodology and justification primarily to Descartes, at least as far ascodifying it. The combination of mathematical measurement, based on an initial mathematicalprojection of “reality”, with the experimental method, itself justified only by the homogeneity of themathematical projection (without this homogeneity an experiment could only demonstrate thatsomething was false
in that particular case –
Aristotle's science was empirical, and for that precisereason
not 
experimental, empirically no particular experiment gives any demonstration of somethinguniversal, its universality is an assumption based on a homogenous mathematical projection of reality).Cartesian doubt is a misnomer. In actuality Descartes begins and ends with theological assumptions hewants to demonstrate as valid, and never submits those to his ability to “doubt”. In the cogito neitherthe ego (the “I”) nor the nature of cogito is put into question.Human beings do not primordially experience reality through representational thinking. Reality has toalready presence in some manner prior to its being represented in thought. The distinction of subjectiveand objective has already made the assumptions that comprise the basic errors of onto-theology. Putsimply these errors are:1. The self is distinct from its experiences (this becomes quickly contradictory when self consciousnessitself is enquired into – self consciousness means the same as consciousness of self, yet consciousnesshas become an object somehow grasped
by
the self and therefore separate from the self).2. There is such a thing as “reality as a whole”.3. There is a privileged vantage point (god’s view) that can view such a reality “as a whole”.4. The self experienced as subject, or the “I” is in fact the self.This leads to the subject-object split and epistemology itself, which is nothing more than a set of pseudo-problems arising from invalid assumptions.Only in specific situations do we experience our selves as subjects. For the most part we experiencesimply the reality of what we are involved with. Those circumstances are noticeable by the “step back”where we “assess a situation”. We do this fundamentally in order to make ethical decisions, but we alsodo it in order to theorize, and this convergence results in a fallacy in the way we describe our selves.In order to make an ethical decision we need to radically simplify the situation, because in actuality anysituation involves everything we know. Rather than this impossible assessment we invent a simplisticversion of the self that only needs to be aware of specific things that seem pertinent. This simplisticversion is the subject, or the “I”. This works as far as decisions that need to be made “in the moment”,but when we theorize about the self from the perspective of a vastly oversimplified version of the self the result is the pseudo problem of subject vs. object. In reality the subject is fictional, as are all objects.The problem is not the existence of reality. The pseudo-problem arises from the notions of “subjective”and “objective” reality. To a large degree these arise through a misunderstanding and radicalization of the more appropriate notions of “individual” and “shared” reality. Interestingly, the common languagemeaning of “self conscious” as being “shy, afraid to be fully involved” demonstrates an awareness of the contingency of the subject. When fully involved in something we are not generally simultaneously

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