Word Finder - subjective

definition

Formed, as in opinions, based upon a person's feelings or intuition, not upon observation or reasoning; coming more from within the observer than from observations of the external environment.

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Pertaining to subjects as opposed to objects (A subject is one who perceives or is aware; an object is the thing perceived or the thing that the subject is aware of.)

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Resulting from or pertaining to personal mindsets or experience, arising from perceptive mental conditions within the brain and not necessarily or directly from external stimuli.

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Lacking in reality or substance.

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As used by Carl Jung, the innate worldview orientation of the introverted personality types.

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Experienced by a person mentally and not directly verifiable by others.

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(grammar) Describing conjugation of a verb that indicates only the subject (agent), not indicating the object (patient) of the action. (In linguistic descriptions of Tundra Nenets, among others.)

In the notion of a teleological connexion and in that which for spirit is its subjective expression, viz.

That may be a mere subjective fancy.

As it dilates the blood-vessels of the skin it increases the subjective sensation of warmth.

It thus represented a subjective creation, not an objective fact.

Petiifi was more subjective, more individual; Arany was more objective and national.

The idea of an objective flux, or law of change constituting the reality of things, is abandoned, and subjective points of sense alone remain - which is tantamount to eliminating the real from human knowledge.

His theory is quite distinct from this, which really amounts to nothing more than subjective idealism.

It is for this reason that it is sometimes known as subjective or incomplete idealism.

But the Fichtean teaching appeared on the one hand to identify too closely the ultimate ground of the universe of rational conception with the finite, individual spirit, and on the other hand to endanger the reality of the world of nature by regarding it too much after the fashion of subjective idealism, as mere moment, though necessitated, in the existence of the finite thinking mind.

In this sense the subjective character is of prime importance.

Now, it is subjective history which we find in the earliest references to Midrash.

Ultimately it may come down to a subjective opinion.

He holds that nothing exists except presentations, which are not merely sensational, and have an objective aspect no less than a subjective.

In his Principles of Psychology he twice quotes his point that " what we are conscious of as properties of matter, even down to its weight and resistance, are but subjective affections produced by objective agencies which are unknown and unknowable."

If so, then all we know is these phenomena, affections of consciousness, subjective affections, but produced by an unknown power.

Now, Spencer has clearly, though unconsciously, changed the meaning of the term " phenomenon " from subjective affection of consciousness to any fact of nature, in regarding all this evolution, cosmic, organic, mental, social and ethical, as an evolution of phenomena.

And it is objective, not subjective, reason.

Both bodies of exposition represent the traditional principle at work in the sub-apostolic age, making for the preservation in relative purity, over against merely subjective interpretations - those of the Gnostics in particular - of the historic or original sense of Christ's teaching, just as Ignatius stood for the historicity of the facts of His earthly career in their plain, natural sense.

This is not a prominent feature in Plotinus or his immediate disciples, who still exhibit full confidence in the subjective presuppositions of their philosophy.

The author himself says that it is transfigured realism - which is realism in asserting objective existence as separate from subjective existence, but anti-realism in denying that objective existence is to be known.

With this powerful instrument of dialectic in hand, he attempted to show how absolute reason differentiates itself into subjective and objective, ideal and real, and yet is the identity of both - an identity of opposites, as Schelling had said.

Nothing could be more like Hume than his final statement that what we are conscious of is subjective affections produced by objective agencies unknown and unknowable.

The objective sense of 7rLares has begun to overpower the subjective.

The attempt of Donaldson' to reconstruct it is largely subjective and uncritical.

Percentage of success rates have to be highly subjective.

But such is not esoteric knowledge or what we have now called subjective theosophy.

The process of constructing a thesaurus in the humanities becomes at some point a subjective affair.

Whatever is to be said of ancient Idealism, the modern doctrine may be said notably in Kant to have been in the main a vindication of the subjective factor in knowledge.

The work is considered too subjective and fanciful, the great fault of the author being that he lacks the impartiality of objective historical insight.

However, with all the author's disclaimers, the general effect left on the reader's mind is that throughout the universe there is an unceasing change of matter and motion, that evolution is always such a change, that it begins with phenomena in the sense of physical facts, gradually issues in life and consciousness, and ends with phenomena in the sense of subjective affections of consciousness.

Similarly, both in First Principles and in the Principles of Psychology, he assigns to us, in addition to our definite consciousness of our subjective affections, an indefinite consciousness of something out of consciousness, of something which resists, of objective existence.

Thus it turns out that the objective agency, the noumenal power, the absolute force, declared unknown and unknowable, is known after all to exist, persist, resist and cause our subjective affections or phenomena, yet not to think or to will.

According to him, we begin with an experience of ideas, in which object and idea are originally identical (V orstellungsobject); we divide this unitary experience into its subjective and objective factors; and especially in natural science we so far abstract the objects as to believe them at last to be independent things; but it is the office of psychology to warn us against this popular dualism, and to teach us that there is only a duality of psychical and physical, which are divisible, not separable, factors of one and the same content of our immediate experience; and experience is our whole knowledge.

Finally, Western minds may be free again to reason rather than just emote, to pursue objective truth rather than subjective virtue ' .

The cycles of the zodiac are also calculated by dividing them into thirds (primordial, individual and universal), and further into halves (objective and subjective).

The reason becomes subjective by relation to the voluntary and free self; but in itself it is impersonal; it belongs not to this or to that self in humanity; it belongs not even to humanity.

These principles of reason, cause and substance, given thus psychologically, enable us to pass beyond the limits of the relative and subjective to objective and absolute reality, - enable us, in a word, to pass from psychology, or the science of knowledge, to ontology or the science of being.

With Anselm Ritschl takes Abelard, who explains the Atonement simply by God's love, and thus is the forerunner of " moral " or " subjective " modern theories as Anselm is of the " objective " or " forensic " theory.

While right and wrong, in Price's view, are " real objective qualities " of actions, moral " beauty and deformity " are subjective ideas; representing feelings which are partly the necessary effects of the perceptions of right and wrong in rational beings as such, partly due to an " implanted sense " or varying emotional susceptibility.

So far as subjective thought is concerned, possibility, not real existence, is contained in any judgment.

Apart, then, from the expanded treatment of space and time as subjective forms, we find in the Dissertation little more than the very precise and definite formulation of the slowly growing opposition to the Leibnitzian doctrines.

The problem of the Kritik thus becomes for Kant the complete statement of the elements necessarily involved in synthesis, and of the subjective processes by which these elements are realized in our individual consciousness.

No attempt is made to show how or why the difference supplied for the pure logical ego should present itself necessarily under these forms. They are regarded rather as portions of the subjective mechanism of the individual consciousness.

Unfortunately for the consistency of the Kritik, Kant does not attempt to work out systematically the elements involved in knowledge before considering the subjective processes by which knowledge is realized in consciousness.

He treats the elements of cognition separately in connexion with the several subjective processes involved in knowledge, viz.

In strictness, sense, understanding, imagination and reason ought to have had their functions defined in close relation to the elements of knowledge with which they are severally connected, and as these elements have no existence as separate facts, but only as factors in the complex organic whole, it might have been possible to avoid the error of supposing that each subjective process furnished a distinct, separately cognizable portion of a mechanical whole.

The relation between phenomena and noumena in the Kantian system does not in the least resemble that which plays so important a part in modern psychology - between the subjective results of sense affection and the character of the objective conditions of such affection.

This intermediate process - which is really the junction of understanding and sense - Kant calls productive imagination, and it is only through productive imagination that knowledge or experience is actually realized in our subjective consciousness.

Under the dynamical principles, the general modes in which the existence of objects are determined, fall the analogies of experience, or general rules according to which the existence of objects in relation to one another can be determined, and the postulates of experience, the general rules according to which the existence of objects for us or our own subjective existence can be determined.

The distinction between phenomena and noumena is, therefore, nothing but the expression of the distinction between understanding and reason, a distinction which, according to Kant, is merely subjective.