Objectivity (philosophy)

Objectivity has various meanings in philosophy, and is surely one of the most important philosophical problems, since it concerns the epistemological status of knowledge, the problem of reality's existence (or non-existence), and the question of our subjective relationship to others objects in the world.

Objectivity may be considered as a synonym of neutral point of view, as in journalism; in this case, it is more an ideal of writing, since certain subjective bias, such as ethnocentrism, can't, by definition, be completely put aside, as did ethnologists and sociologists observe. In science, objectivity is usually considered as the result of the observance of the scientific method by the scientific community, including a contradictory debate and agreements on certain paradigms, while in history, objectivity is to be achieved through the use of the historical method, defined in the late 19th century and by peers review.

Contents 1 The Platonic epistemology 2 Subjective knowledge? 3 Propositions and propositional acts 3.1 Criticisms 3.2 Conclusion 4 Objectivism 5 Objectivity in journalism and history 6 See also 7 Further reading

The Platonic epistemology

On one hand, objectivity may define the status of knowledge, as opposed to "subjective knowledge". In this common usage, (scientifical) knowledge is considered to be objective, while personal opinions are said to be subjective. The paradigm of this definition of objectivity can be found in the Platonic epistemology, which takes as model mathematics. Plato was famous for considering knowledge of geometry as a condition of philosophical apprenticeship, both being concerned by universal truths. Thus, Plato's opposition between objective knowledge and doxa (Greek word for "opinions") would become the basis for later philosophies intent on grappling the problem of reality, knowledge and human existence. Episteme is the Greek word for knowledge, and may explain why, according to Plato, there can be only scientifical or philosophical knowledge, but no "subjective knowledge". Personal opinions are simply, in Plato's mind, irrelevant, since they belong to the changing sphere of the sensible, opposed to the fixed and eternal sphere of intelligibility. Henceforth, Plato's conception is often the core of the modern ideology of science, which considers only scientific knowledge to be legitimate and disqualify common, layman knowledge as ideological (or as "subjective knowledge", an expression Plato would doubtlessly criticizes as an oxymoron). However, various philosophies of science disagree with this Platonic epistemology, claiming its constitutive dualism is too simplist, or insisting in other ways of achieving objectivity, for example by intersubjectivity.

Subjective knowledge?

The expression "subjective knowledge" may refers to false claims of knowledge, as in Plato's critique of the doxa. However, critics have argued against the political implications of such an epistemology, claiming it legitimates technocracy if not scientism or positivism. Indeed, several authors have pointed out that such a conception, deeply embedded in Occidental ethnocentrism, is not only anti-democratic, but also intellectually insufficient. Famous ethnologist Claude Lévi-Strauss, for example, demonstrated in The Savage Mind (1962) that "primitive" knowledge was just as valid and objective as scientifical knowledge. Michel de Certeau would also argues in favour of a type of arts and crafts empirical knowledge; a position shared by Harold Garfinkel's "ethnomethodology", which focuses on the ways in which people already understand the world and how they use that understanding. The Greek metis (which can be roughly translated as "ruse") has also been defended by some authors as a practical form of intelligence and knowledge, opposed to scientifical knowledge.

In another, weaker sense, "subjective knowledge" refers to introspective knowledge. Objective knowledge than is knowledge of objects, including others subjects, while subjective knowledge would be knowledge of oneself. This meaning of objectivity refers to the supposed division of the world into subjects and objects, and poses the problem of consciousness.

Propositions and propositional acts

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In analytic philosophy, objectivity is generally considered as the compatibility of propositions distinct and independent of propositional attitudes or acts. A proposition is an objective constituent the meaning of which is the same as the object being named by it, and is either true or false.

If truth is considered to be universal (valid in all times and places) and not simply relative as in relativism, it requires that the content of several judgments, or propositional acts, be identical. This assures that:

1) What is judged in different acts and attitudes is identical. If there is no objective constituent common to and independent of different judgments, communication and science would not be possible.

2) A person or persons may think the same thought at different times and with different attitudes. Consistent belief systems and identity over time requires that there be propositions independent of propositional acts.

3) Independent propositions are required in order to account for the incompatibility between different propositional acts. If I state that "Plato was a Greek" and you state that "Plato was not a Greek", the objective constituent must be a content independent of our propositional acts.

The objective and universal nature of truth requires that there be temporally neutral propositions independent of propositional acts. Whether or not there are propositions is one of the most disputed questions of philosophy. The position that there are propositions which are timeless truths independent of our propositional acts, and which are not the products of or dependent upon our propositional acts, must be distinguished from conceptualism or relativism.

Criticisms

The ontological status of propositions independent of propositional acts is a compound inquiry which can be stated as "If they do exist, do they exist independently of the mind as do the objects of various objectivisms, or do they come into being when an object becomes the intended object of a mental act?" The answer to this question is not, however, essential to the fundamental criticism of independent propositions as the objective constituents of our propositional acts, i.e. the truth. Whether independent propositions exist as do the objects of objectivism, or as the timeless truths concerning an object once it has become the intended object of a mental act, their reason for being would appear to be essential only to the process of discovery. The fundamental criticism then becomes one that is similar to the criticisms levied against, for example, historical objectivity. "What is the basis for our selection of inquiries and methodologies, and is the selection tainted by considerations that can be considered as value-impregnated?" For example, if the intended objects of mental acts is a selective process guided by simply what is useful, then objectivity is based upon pragmatics, or perhaps some form of relativism, and should be considered as depicting propositional attitudes where the existence of propositions is dependent upon those attitudes.

Conclusion

Objectivity is then the act of, or propensity for being objective, and is not the objective itself. It The possibility of a complete objectivity has been often debated, in particular in the fields of history, journalism and epistemology (see also philosophy of science). It has been considered as the result of a specific historical method or scientific method, or even, as in the classic marxist conception, as the result of social interactions. In this sense, the discourse's objectivity is the result of social interactions, and the scientific discourse can't be disassociated from the social context.

Jürgen Habermas, to the contrary, believed in a dialogue which could be isolated from power relations, and finally reach a consensus, considered as the condition of possibility of the discourse itself. He thus thought that objectivity was achieved through a continous dialogue, which would only lead toward further improvement and accuracy. According to this conception, objectivity requires communication and good faith. Even if one does not accept the existence of independent propositions or timeless truths, this does not exclude the possibility of viable communication or knowledge.

This optimistic view of necessary progress through conversation was criticized by philosophers such as Michel Foucault or Gilles Deleuze, whom ironized on an alleged definition of philosophy as "marketing" or as simple "democratic conversation", where everyone would expose his personal point of view.

Objectivism

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Objectivism tends to state, as in Plato's idealism, that there is a reality or realm of objects existing independent of the mind, e.g. metaphysical objectivism, opposed to subjectivism. Objectivism then is inclusive of objects which we may not know about and are not the intended objects of mental acts. Objectivity requires truth, and the objects themselves are not true or false. Only propositions, or the objective constituents of our propositional acts, are true or false.

Objectivity in journalism and history

Further information: Objectivity (journalism), Journalism ethics and standards and Historical method

Objectivity has always been a main issue in journalism, especially opposed to yellow journalism or media bias. Journalistic professionalism, in particular in the U.S. tradition, has therefore accorded high importance to a neutral point of view stance, devoided of any bias or explicit positioning for or against a particular group or interest. Journalists are thus expected to record all facts without adding subjective interpretations to them. Henceforth, objectivity is here identified to accuracy, truthfullness, impartiality, fairness and public accountability]].

However, the distinction between plain facts and interpretations, and therefore the possibility of achieving a pure objectivity and impartial perspective, has often been disputed. Nietzsche, for example, claimed that no pure fact without interpretation can exist, while Michel Foucault's analysis of the historical and political discourse has opposed this purposefully subjective discourse to the supposedly objective classical juridical and philosophical discourse of sovereignty.

Obviously, the same comment about the impossibility to clearly distinguish facts from interpretations is also valid for the historical method. However, due to the different nature of journalism, which may be characterized as "immediate history", and historical studies, which are more scholarly and involves tight analysis of documents, the type of objectivity welcome in both disciplines differs. Furthermore, journalism often involves the transcription or rewriting of politicians or layman comments on various events, while historians dedicate themselves to describing the chain of causality which led to a particular event. The journalistic transcription of people's comments must respect the spirit, if not the letter of them, otherwise being a clear case of fraud (truthfullness and fairness).

Beside these journalistic ideals, objectivity in journalism is obtained, as in historical studies, by the respect of a specific kind of method, in particular cross-checking sources as to never have to trust only one authority and finding primary sources.

However, this journalistic ideal of objectivity has often been criticized as impossible to achieve - a pseudo-argument since, as an ideal, it never claimed to be perfectly realized - and, more importantly, as ideologicallydissimulating very precise bias, for example class, ethnic or sexist bias. Advocacy journalism (Civic journalism or alternative media, for example, or politically engaged war-reporters...) take an explicit and clearly defined point of view, arguing that honestly describing one's opinions allows for better objectivity at the end. Alternative media in particular argues that the supposedly objectivity standards of mainstream press serve corporate bias, as if they are usually not subjected to political censorship, their freedom is limited by economical censorship and media concentration.

Whatever one's personal opinions on the matter, it must be underlined that both types of journalism pretend to be the most truthfull, the first one by claiming to suspend any bias as in the philosophical epoche, while the later claims to be the most honest by first declaring where one stands.

See also

• Epistemology
• Truth
• Historical method
• Scientific method
• Objectivism (metaphysics)
• Objectivity (journalism)
• Michel Foucault's analysis of historical and political discourse
• Gilbert Ryle
• Gilles Deleuze's definition of Philosophy as singular creation of concepts, opposed to the contemplation of universal objects
• Habermas
• Jaakko Hintikka
• Alexius Meinong
• George Edward Moore
• Paul Ricoeur's conception of history
• Bertrand Russell
• Franz Brentano

Further reading

• Popper, Karl. R. Objective Knowledge: An Evolutionary Approach, Oxford University Press, 1972, trade paperback, 395 pages, ISBN 0198750242, hardcover is out of print. See libraries.

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