The Dissident

Lover of philosophy, politics, and spirituality


Subverting Rationality (Part 2)

“The only thing(s) real is that which is meaningful”

The Limitations of Objective Rationalism

Objective rationalism is a way of knowing and reasoning using empirical methods to deal with reality as opposed to subjective means. Objective rationalism has its basis in striving for impartiality devoid of bias and prejudice. It identifies knowledge as coming from outside sense data as opposed to internal structures that we use to interpret the outside world. It is a useful tool when, for example, a detective is trying to solve a difficult homicide case or when research is conducted to cure a deadly disease. In these examples, biasness and personal (subjective) opinion can skew the results.

 My argument states that objective rationalism is (1) limited, (2) is not how we construct our world, and (3) collapses on itself. Because of the myopic nature of objective rationalism, my contention is that ways of knowing and reasoning reality can be accomplished through pursuing that which is meaningful. In other words: that which is most real is that which is most meaningful.

 Objective rationalism is a limited way of perceiving the world because it dismisses the meaning of experiences; it tells us only ‘what is’ and not ‘why it matters’. When we analyze something or someone from an objective viewpoint, we focus strictly on the sense data (touch, taste, feel, sight, smell) and that which is falsifiable. It’s this method that speaks to the ‘is-ness’ of the situation, and that’s about it. In many situations this is useful, and in fact needed, for instance, when a medical examiner is conducting an autopsy and brut facts is paramount.

Objectivity, however, is limited in that it cannot tell us why it matters. The medical examiner can determine how the person died, but not why their life mattered. This is excruciatingly important given human beings are meaning-making creatures who are driven and motivated by that which is purposeful and significant. Our lives are narratives of meaningful and significant events linked together to form our personal life story.

Imagine how difficult it would be to recount your personal autobiography through only objective lenses? In other words, in recounting your past, you stripped away any subjective assessments and only articulated that which was demonstrably real. Not only would this be an impossible task as you focus solely on the ‘is-ness’ of everything in your past, but it is also a sterile account that would put most listeners to sleep. This is simply not how we live life. When we recount our past or construct an idealized future, we do it with meaning as our guide.

Because objectivity is so limited, we can make the argument that that which is most real is most meaningful. First, each of us creates a narrative (a story) of our ‘self’ and that narrative is constructed against the backdrop of meaningful and significant events. Each of us sees our life as a play, as Shakespeare articulated, “All the world is a stage, and all the men and women merely players, they have their exits and their entrances, and one man in his time plays many parts.” We can’t help but view ourselves as the lead actor in our play, and more importantly, our script and plot strive to illuminate meaning. If you are skeptical of this point, simply think about this question: how would you like your life to be in ten years? I guarantee the way you answer that question will focus on that which is meaningful to you.

Second, meaning is what moves us forward to an idealized future. I touched upon this in my first point, so I won’t belabor this thought. So, here is another question to ask yourself: Why didn’t you commit suicide this morning? Once again, I can guarantee that your answer to that question will center on reasons that focus on meaning, purpose, and significance.

Third, our brains are wired to interpret the meaningful as real. Simply put, our brains are wired to react to things that have meaning before they construct the perceptions that you think of as objects. The reason for this is that the meaning of things is more real, in some sense, and more important than the viewing of things as objects. When you approach a cliff, you don’t see a cliff, you see a falling off place. It isn’t that it is an object ‘cliff’ to which you attribute the meaning of the ‘falling off place’ to. The ‘falling off place’ comes first, and the abstraction of the object ‘cliff’, if it happens at all, comes much later. Much later conceptually as well, given that babies can detect cliffs without knowing the concept of ‘cliff’.

All this to say: that which is most real is most meaningful. We instinctively construct our world through meaning – having done so for millennia – which is why our brain has predispositioned us to react to meaningful experiences before we have the chance to begin the process of objectively rationalization.

 Objective rationalism is not how we construct our world

 Knowledge does not begin in the ‘I’, and it does not begin in the object; it begins in the interactions. There is a reciprocal and simultaneous construction of the subject on the one hand, and the object on the other. We are not simply surrounded by things made of matter (objectively speaking), the things around us literally matter (subjectively speaking).

Our world is constructed through our daily experiences that unfold our perceptions; a type of perpetual un-concealing. Through this unfolding and un-concealing, we have interactions – some positive, some negative – that results in dis-covering the world around us. For example, the object ‘dog’ can be revealed to one person as a ‘friendly loveable canine’ and to another as ‘a vicious beast’. It is un-concealed as either ‘loveable’ or ‘vicious’ based on one’s interactions with it. This is why if someone is attacked at an early age, often all dogs will be regarded as a threat – because of the previous (dangerous) interaction between the subject and the object. It is through these interactions with objects, that our world emerges.

It’s not like you will learn everything from the world through your senses. And it’s not as if you only project onto the world as interpretation. It’s something in between and it’s a dynamic, like bootstrapping. Bootstrapping is the processes that occurs when, for example, your computer boots up. Your computer is first ‘off’, and when turned ‘on’, a bunch of simple processes occur, and from those processes more complex processes emerge, and then out of those some more complex processes emerge. Well that’s what happens to us with regards to reality – you bootstrap yourself. Each experience in life changes us, even in microscopic ways, towards new realities. This is akin to the lesson of Heraclitus that says no person can step into the same water twice. There is a constant flow to life that we are a part of, in which, we incessantly are emerging in an ever-changing way.

Why in the world is this important? Because as you act in the world, you generate information, and out of that information you make the structures inside of you and you make the world. Your reality is neither objective in that it is driven solely by sense perception. And your world is not simply whatever interpretation you project. Rather, your world emerges to you as it unfolds and unconceals itself to you; putting you in the position to interact and cope with the (positive or negative) physiological reactions to experience.

Objective rationalism collapses into itself

Objective rationalism collapses into itself because it assumes a God’s eye view of reality, when really, it’s just a slightly different angle at best. Let’s dig deeper. Objective rationalism purports to be able to uncover an objective reality. Its apparently value-free descriptions are assumed to deliver the truth about the object, onto which our feelings and desires are later painted. Yet this highly objective stance, this “view from nowhere” to use Thomas Nagel’s phrase, is itself value-laden. It is just one particular way of looking at things, a way which privileges detachment, a lack of commitment of the viewer to the object viewed. For some purposes this can be undeniably useful. But its use in such causes does not make it truer or more real or closer to the nature of things.

Simply put: what we come to know consists not of things, but of relationships, each apparently separate entity qualifying the others to which it is related. Objective rationalism collapses into itself because while it privileges detachment from objects, it utterly ignores our relationship with the object. It focuses on isolation while excluding connection. Let’s fact it, everything has a particular context and within that context, we imbue certain entities with meaning. It is our context and connection with the world that constructs our reality. A parasitic dependence on objective rationalism is what you have with robots, and simply collapses with humans because of our complex ability to abstract experiences and process phenomena in meaningful ways. Therefore, one person may reasonably conclude that, for example, capital punishment is just, while another can reasonably conclude it is unjust, and thus murder. Objective rationalism cannot adjudicate this dilemma because people have different experiences, affects and interactions of phenomena.