First of all, I just have to thank you again for being a PRETTY COOL PERSON to have an exchange with. I find your approach both curious and demanding, which is a pretty good start to something resembling dialogue (which is to say, a remedy to rhetoric designed to convert rather than learn from).
Do I
think that? Buddy, put the coffee on and pull up a chair. Here we go.
I know you've interpreted me as an over-complicated thinker, but I'll say that when we're talking about ontological frameworks (when we're talking about
what's-actually-out-there and
what's-really-happening) our approach is
everything. English is a brand new language that formed around Anglo-Norman colonization and was adapted over time to facilitate a societal and economic transition from tribalism to feudalism and finally industrialism, so we have to respect the fact that the words we use largely have their basis in a project of reconciling a rapidly shifting understanding of the material and immaterial world. It wasn't designed to deconstruct these notions and get at what's true or real, it was adapted haphazardly to
move the process along in a way that doesn't end in execution, imprisonment or torture. It's a
coerced language, not a language resting on thousands of years of inherited traditional knowledge. There's a reason J. Robert Oppenheimer refused to teach texts that had been translated into English, preferring to wait for his students to learn the original languages, or why other physicists who worked at the edge of reason relied so heavily on Sanskrit and ancient Greek. I'm not like
that, so, I mean, I think I deserve a
little credit here. That said, it's important to me that I go through this carefully because I have a tendency to use this tortured language lazily. I have to try, right? I beg for your patience!
So do I
think that there is such a thing as an objective truth? We're talking about the overlap of something that is both objective and true? Yeah, I think something like that can be the case. We'll get into how and why in a second here. I think the process of answering that question is far more complex if you want to say that truth and objectivity are the same thing. It's almost an entirely different line of inquiry. So I guess I have to ask you, and this is a big ask:
Can you be more specific than "subject"?
When you ask me if I expect an objective truth to be at the root of a given subject, my intuition says that a given subject is or isn't the case. I call that objective. Does that make sense? Movies are factual. Who would argue? They exist. Sure they do! Does that meet your criteria for "objective?" In this case, it meets mine. Especially if I wanna go watch one. We watch 'em, we love 'em. That's the truth. Did
Apocalypse Now happen? No, that movie represents a counter-factual case. It's an interesting alternative to what actually happened. Okay, so I must think something
did happen, right? Something happened in Vietnam in the 1960s. I'm trying to build some trust with you, here. I'm employing several ontic terms as I go and I'll list them out:
- "is"
- "are"
- "actual"
- "real"
- "objective"
- "exists"
I think we're one or two exchanges away from getting at why it's important to list these terms, but here they are for the sake of reference. So when I tell you that I think about objectivity, in the sense of something being real, you now know that I
do and you have some understanding of what I mean when I say that I do. Surely, something
is. Surely. Surely, something exists and is actual. Surely, the mind is embroiled with and entangled by "the real," whatever it is.
And yes. We, as individuals, have a capacity for uncovering what is the case if the subject is receptive to ontological or epistemological inquiry. So we need to be clearer than "subject" if we want to strength test this idea of objective truth and whether or not there is any objectivity behind what seems to be the case. So please, let's get specific.
Yeah, I'm with you on that. The questioner has to judge if the Earth is a composite of its mineral matter, for example, or if the oceans count. I'll call that 'criteria'. You'd never call it a sphere if its oceans were discounted. But if you drained the Earth's oceans and watched it spin for a billion years you might arrive at the observation that some astral bodies in the milky way galaxy often assume the shape of spheres because of the way matter gets on with the physics of that galaxy. The earth would then be
becoming spherical, but maybe at that point it would be more meaningful for the questioner to note that the conditions around the body are what's really at play. So I'm saying maybe time alone, and not a change of the state of reality, would alter the questioner's perception significantly. To the point of a methodological shift in approaching the question, even.
And as observers of the example we get to ask ourselves whether this questioner has to settle on one description over another. Is it because we care about the
truth? We'd rather the questioner settle on one over multiple answers, maybe? That seems to get back to purpose somehow. What's the purpose? And does purpose connect intrinsically with what exists, with what's objectively there?
I think it's important to outline that whether something is understandable and whether something is extant - these are two discrete lines of inquiry. But maybe we'll find that these things do, actually, overlap quite often. Who knows?
I sympathise.
Answers. Answers. Okay. Oh, it's you! So in this case you're both the questioner and the observer of the example (along with me!). So you have questions and you are certain your questions have answers. Forgive me for being esoteric, but questions are a bit like incantations, don't you agree? If you ask a different question, you get a different answer. That's kind of crazy, actually... Get an answer... Change the question, then... change the answer... Wait, what were we talking about? Hang on.
Answers exist independently from questions, so you say. No, I don't think I can swing that.
It's the question that determines the answer. Things out there *gesticulates wildly* are the case and an investigation into what is the case requires some level of observation that isn't contingent on expectation. Questions sometimes yield answers. What does dispassionate observation yield?
What do you think dispassionate observation yields if there's no question? That's my second request of you, in the form of a question.
"What's in the vaccine?"
I think there's an objective answer to a question like this. It requires relatively little of the questioner. Forget for a moment that there are levels of specificity to the answer that would probably blow our minds, but I need to extend some good faith here and say that yes - especially when the questioner has the context of, like, ingredients on cereal boxes to go on. There's actually a reasonable expectation that questions like this have answers and our culture has worked hard to produce a context that delivers.
"What's in the vaccine." Yeah! It goes in our body. We'd like to know. Understanding the material composition of vaccines is quite purposeful because it can keep us safer. Faith in humanity restored.
"Are the people who made it competent?"
That's a really hard question to answer objectively because the questioner hasn't presented their criteria for competency. The question demands big labour from the questioner. The questioner has to
judge the answer. See? If the questioner wants an objective answer, they have to somehow ask this question differently. So I'll say that this is a good example of how not all questions have objective answers.
I'd love to learn your explanation for how a person can come to know something objectively. I hope by now you'd see that I have a pretty fair approach to the concept of objectivity and truth, but maybe not. Maybe we'll have to go back and forth a bit before you'll grant me that. But yes, this is my third request of you.
I'll let this statement stand on its own. You sense the cliff and you have some idea that it's there. It even
is there (ontic term. don't you trust me??).
See? Nothing too weird, here. I'm not employing any extraneous or magical thinking. I'm only going through things slowly while being as mindful as I can be about how a questioner interrogating the world might arrive at answers that are more, or less, objective.
Okay, that's enough for now.