On objectivity

In objectivity, one forgets oneself. The illusion of a detached, fossilised, unconcerned world is created. All the colouring and purpose given to the world by the subject are denied.

As Nietzsche says in the Beyond Good and Evil, chapter 4:

80. A thing that is explained ceases to concern us–What did the God mean who gave the advice, “Know thyself!” Did it perhaps imply “Cease to be concerned about thyself! become objective!”– And Socrates?–And the “scientific man”?

Objectivity is the most popular style in philosophy today. Why? Because it allows philosophers to babble on endlessly about petty things to their hearts’ desire. Prestige amongst fools is the carrot for  Objective Philosophy (OP). The greatest babblers of OP are esteemed highest amongst the OP herd. OP is the philosophy of professors; irrelevant to the everyday life of the subject. It defies committment; it is only a pretentious hobby. In OP, Truth is nothing but collectively believed-in fiction (or common interpretations, according to the language of a communicative group).

For instance, objective-style discourse on ethics involves talk on ethical concepts and systems of concepts which are wholly impotent. Far too much collective human life has spent on this sedentary engagement.  A concept wrung of the intentions of a subject has never motivated anyone to do anything. 2 + 4 = 4 — as if that’s what it’s all about? However, objective-style ethics has rewarded a few with prestige much envied by the rest: Mill and Kant being some of the greatest babblers.

A subjective-style ethics, however, does not concern itself with analysing, logically rearranging, and espousing babble. Subjective ethics must lead to decision and action, because it is concerned with the life and intentions of the subject in the world. Truth in subjectivity is a life lived according to it. This Truth cannot be forgotten, unlike all the past and present fictions of OP, which have fiction at their base.

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