Objective and Subjective

[Guest guest]

Namaste,In the old sciences, the terms 'objective' and 'subjective' are somewhat

differently conceived from a usage that has come into prevalence today, in

connection with our current emphasis on modern physics. The older conception

can be seen from the following analysis of Sanskrit terms.Objective - bhautika (from 'bhu' -

to 'become', to 'happen', to 'take place')Subjective - atmiya (from 'atman' - 'knowing subject,

inmost self')

'Objective' is related to becoming

and change.

'Subjective' is related to an

unchanging self that knows all change.Worldly - laukika (from 'lok'

- to 'perceive' and 'loka' -

'region, world')Spiritual - atmiya (from 'atman' - 'knowing subject,

inmost self')

The 'world' is conceived as made up

from objects of perception.

'Spiritual' is conceived as truth of

knowing self.Belief - mata (from 'man' - to 'think,

suppose')Faith - shraddha (from 'shraddha' - to 'trust, be convinced')

'Belief' is an outward habit

of supposing and assuming.

'Faith' is conviction, from an inner

depth of experience.Science - shastra (from 'shas'

- to 'correct, chasten, govern'). In science, beliefs are governed, tested and

corrected by systematic reason and investigation.Enquiry - vicara (from 'vicar' - to 'reflect, question'). Science

progresses by asking reflective questions, about assumptions and beliefs that

have been taken for granted.Particular thing - vishesha

(from 'vishish' - to 'distinguish')Generic principle - tattva (literally 'tat-tva' - 'that-ness')Particular things are differing

instances of generic principles that

are shared in common.Personal - paurusheya (from 'purusha'

- 'man, human-ness')Impersonal - apaurusheya (the prefix 'a-' means 'not')

Each person is derived from a common principle of human-ness,

which is itself impersonal.Seeing - darshana (from 'drsh'

- to 'see, behold, perceive')Knowledge - jnyana (from 'jnya' - to 'know')

'Seeing' is a partial perception of

differing objects.

'Knowing' is an impartial

realization of underlying truth.Apparent form - rupa (from 'rup'

- to 'form, exhibit')True nature - svarupa (the prefix 'sva-' means 'self-, own')

'Apparent form' is a superficial

view, seen from outside.

'True nature' is experienced at the

depth of self, within.

Essentially the same conception is found in ancient traditions throughout the

world. Here is a description of it in European history (quoted from The Oxford English Dictionary, Oxford

University Press, England,

1933 - from the entry 'Objective').

 

The Scholastic Philosophy made the distinction between

what belongs to things subjectively (subjective),

or as they are 'in themselves', and what belongs to them objectively (objective), as they are

presented to consciousness. In later times, the custom of considering the

perceiving or thinking consciousness as pre-eminently 'the subject' brought

about a different use of these words, which now prevails in philosophical

language. According to this, what is considered as belonging to the perceiving

or thinking self is called subjective,

and what is considered as independent of the perceiving or thinking self is

called in contrast objective.... this

transition of use (which primarily concerns the word subjective, and affects objective

as its antithesis) resulting in what is almost an exchange of sense between the

two adjectives...

[The word 'objective' has thus two meanings, as follows.]

a. Opposed to subjective in the older sense = 'in

itself': Existing as an object of consciousness as distinct from having any

real existence; considered only as presented to the mind (not as it is, or may

be, in itself or in its own nature)...

b. Opposed to subjective in the modern sense: That is

or belongs to what is presented to consciousness, as opposed to the

consciousness itself; that is the object of perception or thought, as distinct

from the perceiving or thinking subject; hence, that is, or has the character

of being, a thing external to the mind; real.

Ananda