Category Archives: Subjectivity

What is Being Called Thinking?

06 Thursday Oct 2011

Posted by in Subjectivity, Why thinking?

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To think is to proceed on a subjective journey, to go to a new place. Thinking is an act of re-orientation, a leap into novelty of mental focus and direction, self-directed re-orientation in aid of growth, increase, or going farther in questioning. Getting further along can be building a personal mark on the environment from subjective impulses, or evaluating the findings from digging into history and current events. Both involve an individual’s creativity, and both involve accumulating orientation by reference to inertial non-intelligent nature as well as collective culture. Thinking is the creative gusher of impulses and orientations building a global mental synthesis by positing probable relationships among variously discovered features of the world. Thinking is progressive re-orientation by questioning, mentally opening experiences through various principles of relevance, discovering the consequences of different assumptions and possibilities.

Thinking is different from meditation in which the intent is not to get further along but rather to abide with or be with immediate experience. Thinking is more like doubting than like knowing. Thinking is not the same as talking silently to yourself, although sometimes it may take that form.

To think is to engage in some part of a cluster of subjective activities related to questioning, to notice your questioning and develop it, to be a source of questions. Thinking is a searching, holding to a principle or tree of relevance. To think is to wonder or question and sometimes to be borne by questioning to an evaluation of nature, sometimes measurements of nature, and to question differently by including findings in subsequent questioning. Questioning opens features of the world and so connects the reaching intelligence with inertial non-intelligence. Ideas are questions which create openings of the world and become vigils, and as such are ‘through the looking-glass’. An idea is a vigil, a vector of ‘listening’ sensitivity.

Thinking could include any part of an individual’s complicated subjectivity, typically “listening” for pattern building, tentative orientations, or placements from a semi-conscious dream-like process. By far the greater part of thinking is unconscious and pre-linguistic. The mechanics or habits of the process make up the visible tip of the iceberg. You “load” information, theories, and principles, the insights and observations of others, by reading and listening to people, getting things in separate bits without being judgmental too quickly. You let it work in the semi-conscious dream-engine and ‘listen’ for patterns, follow-up questions, and conclusions shot into consciousness. The “visible tip” is often a process of writing by which ideas can be developed through stating a tentative claim, collecting elaborations as well as alternative claims and contrary evidence in the most charitable interpretations, re-reading and correcting, accumulating and organizing by relevance.

Thinking can be more than problem solving. Problem identification is part of survival and creature comfort. There are irritations and hazards to survival and security too urgent for much deliberation. Subjectivity is often dominated by a sense of predicament and vigilance to overcome it. Curiosity and impulses to make a distinctive mark are often interrupted by that. Thinking is personal curiosity, appetite, and ambition evaluating, tasting, and re-making surroundings. Thinking quests after orientation-truth, science; grace (appetite gratification); self-declaration (intelligence creates voices, personae), and self-possession; all without dependence on an existing social order, although much concerned with mutual attachment. Thinking about the social and cultural context of an individual life will always involve questioning history and the legitimacy of authority and the value of the talk going around. Collective memories are often misinformed. There is a kind of mental soaring involved in getting beyond the influence of conventional or current cultural assumptions and projects.

The push of subjectivity should be upgraded as a marker of orientation. Since the perceiver projects so much selectivity and contextual placement onto sense-intuitions, the deliberate re-orientation that is called thinking has a claim to transcendence as a source of experience. Self-possession is awareness of the subjective gusher, awareness that deliberative intelligence shakes loose from the objective world by exercising freedom. (In Kant, freedom is transcendence.) Freedom does not have to be a godlike unlimited power. There can be real freedom within limits.

Copyright © 2011 Sandy MacDonald. The moral right of the author is asserted.

 

Encountering Subjectivity

21 Wednesday Sep 2011

Posted by in Subjectivity

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Rebalancing Inward and Outward in Personal Identity

The description of human intelligence as “being-in-the-world” is a way of expressing the existentialist observation that the being of intelligence is outside-in. On an extreme version of that, intelligence has no inside at all and has no choice but to construct an external mask or icon to represent itself. Trophy culture, for example, is a version of that. With trophy culture a person demonstrates or constructs a self-portrait by entering competitions and accumulating a record of results, which are trophies when things go well. On that view, you are what you own. Trophy culture has huge mainstream support. Everybody in the star system is committed to it, and evaluates the world from within it. On that ground, envy is the right-wing theory of everything.

Outside is Not Simple

No one is ever aware of nature or culture except as scanned, filtered, sampled, probed, and then imaginatively re-constituted, re-modeled, or re-mixed by their struggling intelligence in desperate flight. These are operations of subjectivity. It isn’t knowledge that fountains up from subjectivity but rather what might be called inspiration, questing. Action does result and skepticism does not apply.

A common concept of knowledge is one in which the consciousness is a receptive slate upon which, little by little, is stamped a representation of the non-personal world, nature. Knowledge consists of impressions, data, projections from the determinate, given, immutable objective nature leaving an imprint on the pristine receptivity of consciousness. “Knowledge” is a sort of property, an appropriation or incorporation of the external not-self.

“Man is the measure of all things” (Protagoras of Abdera, sophist) refers to the fact that anyone’s impression of the measurable world will be edited and evaluated in terms of that person’s location and sensitivities, as well as biases, projects, needs, wishes, and fears, acquired often from ambient culture. There are personal and cultural filters. There is no such thing as a pure disinterested blank slate, no ‘pure’ cognitive rationality. All consciousness weighs and measures the impediments and resistances which enclose and restrict its getting further.

Perception is not an isolated mental condition, but exists in intimate involvement with speculating on probable futures, imagining, negating, remembering, searching and selecting, feeling gratification or irritation, and striving to make some imagined possibility into reality. There is more to thinking than soaking up data and facts about the measurable world. Every individual’s innate mental process is a source of curiosity, orientation, and questioning. Each individual is a source of selective questions and structuring creativity in combination with a specific and limited capacity to sense and make sense of externally supplied data. That is part of the ‘desperate flight’ of intelligence.

The World We Project

The human body’s sense organs are no simple opening between intelligence and the ‘real’ contents of the world. You search for dandelions in your grass and you don’t see any, and don’t see any, and then you see one and then another and then lots that must have been there all along. A curve drawn on paper does not have to be perfectly round and regular or completely closed to be seen as a circle. An observer will ‘fix’ imperfections, and see an ideal circle. We ‘read’ that mark drawn on paper on the basis of the briefest possible encounter, the quickest impression, and read it as ‘meaning’ a perfect circle. Rather than merely opening to let the world in, a person invents and constructs a reading process to relate brief and fleeting sensations with more enduring mental models, patterns, dreams, and narratives which are simple, schematic, and ideal.

To some indefinite extent, see what we look for, we see ideas. The pieces of the world we live among, we’ve domesticated them, made cut-outs and icons, myth-pieces of them. We see the myth of the material object, democracy, socialism, Canadianism, liberalism, or the myth of the wisdom of the free market, the myth of money. Many of these are parts of language-borne narratives taught us by our closest community.

We have a sense of the wholeness of things, the whole world of Eternity, within which local objects and events are placed. That awareness comes with human consciousness and not from sensations of local objects and incidents. The wholeness of the world is not perceivable by the senses, but is known by the perceiving mind. We can be in Eternity by contemplating even relatively simple forms: the beach, the night sky, art. These simplicities enable us to touch something of, or allow an intuition of, an Eternity we ourselves bring to experience. It is an intuition of intelligent subjectivity which cannot be an object to itself.

Copyright © 2011 Sandy MacDonald. The moral right of the author is asserted.