Human subjectivity refers to the unique thoughts, feelings, and perspectives that individuals have. It means that each person has their own way of experiencing and interpreting the world around them, influenced by their personal experiences, beliefs, and emotions. Essentially, it highlights the idea that people see and understand things in their own individual way.
Full definition
Designed to protect the reality
of human subjectivity from materialistic encroachment, this philosophy now tells us that a human subject is not a subject but rather a society of actual entities, these latter being true subjects.
Whitehead agrees with Metz that apart from subjectivity there can be nothing at all, but he does not agree that apart
from human subjectivity there can be nothing at all.
The western development of modern science and technology in the past has excluded the human subject from the epistemological world; now its advancement allows the powers to dominate
human subjectivity for the domestication of life itself.
But of course the chimpanzee is only illustrative of the point that subjectivity need not be defined
as human subjectivity.
(I might also say «
by human subjectivity», provided this is understood in Kierkegaard's sense as «being subject» — i.e., the personal being of man.)
Fourth, none of these beliefs leaves space for the possibility that the object of theology, God, can
overcome human subjectivity or bias.
Today more than ever before we feel the need — and also see a greater possibility — of objectifying the problem of the subjectivity of the human being... [W] e can no longer go on treating the human being exclusively as an objective being, but we must also somehow treat the human being as a subject in the dimension in which the
specifically human subjectivity of the human being is determined by consciousness.
In the history of Western philosophy, the terms pleasure, happiness, and satisfaction have been those most commonly used to describe what is valuable in and
about human subjectivity.
This situation is witnessed to by the fact that the only metaphysical issue where there is a virtual consensus among mainstream twentieth century Catholic thinkers, apart from the reality of
human subjectivity mentioned above, is the claim that the discoveries of modern science should not have a significant influence upon metaphysics.
Rather than leaving this as an uninvestigated discovery, as scientific reductionism and materialism would have us leave it, the Holy Father invites us to remit the question to those areas of study which have the appropriate competence, which
comprise human subjectivity and creativity within their appropriate object: namely philosophy and theology.
No doubt there are features of
human subjectivity not shared by any other creature, but many of these are not shared with all other human beings either.
What we know of biological evolution suggests that
modern human subjectivity emerged very gradually over a long period of time out of simpler forms of subjectivity.
They both were seen to address the human heart by their careful analysis of concepts that focused attention on how to
understand human subjectivity and how to see our human affections and emotions as part of human life and culture.»
Meyohas investigates the artificiality of beauty by enlisting the faculties of
human subjectivity through a body of work that integrates sculpture, photography, artificial intelligence, and organic matter.
In line with my process - driven practice and my long standing interest in the material poetics of photography
where human subjectivity and hand techniques intersect scientific inquiry and my interest in exploring both the limitations and potential of darkness, I plan to create and photograph my own paper squeezes.
I try to draw attention to areas of overlap and interconnection between artistic exploration and scientific investigation, and to the
slippery human subjectivity underlying both processes.
«Each of the artists has developed a strong, unique figurative language, of humor and melancholy, offering reflections
on human subjectivity in all its complication,» says Callies.
Reverse engineering those implements of social control; the dissonant spaces she creates uncover how such systems
regulate human subjectivity, mobility, and perception.
To make a drawing or painting from reality is to fuse external and internal reality into an object that
makes human subjectivity manifest.
«Ruff takes it a step further by radically changing his subject matter every few years, working in opoosition to the Bechers» long - term, single - minded devotion to the specific project of recoding decaying structures (blast furnaces, foundries, derricks, etc.) at the end of the ndustrial age... And in the case of Struth, he diverges from the Bechers most notieceably in terms of his interest
in human subjectivity.
Just as an approach for influence that music has on people's behavior thus manifesting his musical sensibilities considering the internalization process as cognitive affective in its contribution to
human subjectivity for treatment of physical elements involved in musical perception.
The ruling Swedes might recognize that religious «feeling» is a legitimate aspect
of human subjectivity, but they emphatically object when people act on the fantasies produced by this feeling to the detriment of other people, or when delusionary beliefs impede the achievement of important social objectives.
To modernists «God» is an idea in people's heads, not a reality outside of
human subjectivity.
It was Immanuel Kant who gave dogmatic definition, as it were, to the assertion hat reality, including God, is the product of
human subjectivity.
He admits that it lacks a coherent theory of
human subjectivity, but his Critique is designed to help correct this deficiency.
Second, unlike Hume's «perceptions,» and unlike intellectual insight, responsibility is experienced not as transient and contingent but as a constant of
human subjectivity.
Thomas was aware of human beings as subjects and understood both world and God from the point of view of
human subjectivity.
If societal institutions are objectifications of
human subjectivity, then their aims and the values in which they are rooted express the goals and goods of the individual saints and sinners who populate them.
From this viewpoint it makes good sense that Whitehead describes the actual entity in categories of subjectivity and thus makes methodic use of the analogy of
human subjectivity.34 For actual entities are not to be treated simply from the outside, as objects to which other objects stand as past, simultaneous, or future.
Human subjectivity as the participatory agency of life in all its dimensions, is subjugated under this new post-industrial global information order.
And this is done without bringing
human subjectivity or inventiveness into play, nay rather in such a way that human subjectivity is produced by it, inasmuch as it is won over to faith.
There are certainly some features of
human subjectivity that can not plausibly be attributed to subatomic events.