Objectivity And Subjectivity In Truths: Philosophical Perspe

Objectivity and Subjectivity in Truths: Philosophical Perspectives

Instructions: Please choose one of the following questions and post an answer/response by Thursday 11:59pm ET. Also, respond to at least two posts of your classmates and/or the instructor by Sunday 11:59pm ET. To earn full credit for this discussion assignment, make sure to include references to the course materials in your responses.

Question 1: When a claim is "objectively" true, this means that the truth of the claim is not a matter of personal experience or subjective perception. For instance, your math professor tells you that "1+1=2." This statement would be an example of an objective truth. The truth of "1+1=2" does not depend on your own personal knowledge or subjective experience. Even if you were to disagree with your math professor, all that would mean is that you were wrong. The statement "1+1=2" remains true regardless of what you think about it. On the other hand, some things in life are subjectively true. For instance, your math professor says, "Chocolate ice cream tastes great!" That would be a subjective truth. It might be true that chocolate ice cream tastes great to your math professor; however, you might not like the taste of chocolate ice cream at all, so that claim would not be true for you. Now consider the following claim: "God exists." If God's existence is objectively true (like 1+1=2), then why does Kierkegaard argue that Truth is "subjectivity"? For Kierkegaard, is saying "I believe God exists" similar to saying "I believe chocolate ice cream tastes great"? Why or why not? What is the important point that Kierkegaard is trying to make by arguing that Truth is "subjectivity"? Make sure to support your answer with references to the assigned readings.

Question 2: Even if you never met your biological mother and father (e.g., both of your parents died before you were old enough to know them or you were adopted as an infant), you objectively know that you must have a biological mother and father. You objectively believe that you have a mother and father because you realize that if you did not have a biological mother and father, then you would not be here today. However, knowing that you have a biological mother and father is not the same as having a relationship with them and/or knowing them in a personal manner. Is the same thing true for God? Is it enough to believe that God exists (in an objective sense), or is it also important to have a personal experience of God (in a subjective sense)? When answering this question, make sure to include references to the assigned readings.

Paper For Above instruction

In examining the distinction between objective and subjective truths, particularly in the context of religious belief, Søren Kierkegaard's philosophy offers profound insights into the nature of faith and truth. Objective truths are those that hold universally, independent of individual perspectives, such as mathematical facts like "1+1=2." These truths are verifiable and factual; their validity does not depend on personal beliefs or perceptions (Kierkegaard, 1843/1989). Conversely, subjective truths are personal, involve individual commitment, and are often tied to existential authenticity. An example would be professing faith or love, which are deeply personal and cannot be universally measured (Kierkegaard, 1843/1989).

Regarding religious claims such as "God exists," Kierkegaard challenges the notion that such a claim can merely be an objective truth akin to mathematical facts. He argues that the truth of God's existence cannot be grasped purely through objective, rational evidence. Instead, Kierkegaard emphasizes that "truth is subjectivity," meaning that authentic faith requires a personal leap—a subjective commitment that cannot be reduced to objective proof (Kierkegaard, 1843/1989).

Saying "I believe God exists" involves more than asserting a factual claim; it signifies a personal relationship and trust in the divine, which aligns with Kierkegaard's concept of faith as a subjective inwardness. This contrasts with biological facts, such as having a mother or father, which are objective truths that do not necessarily entail personal relationships. One can objectively know that they have parents but may never have a personal relationship with them. Similarly, believing in God's existence objectively might be a rational acknowledgment, but it falls short of the profound personal commitment that Kierkegaard sees as essential for genuine faith (Peterson, 1982).

Furthermore, Kierkegaard insists that authentic religious faith involves a "leap of faith"—a subjective act that involves embracing uncertainty and risking oneself emotionally and existentially (Kierkegaard, 1843/1989). This subjective component is vital because it transforms belief from a detached acknowledgment into a lived existential truth. The importance of personal experience in faith lies in its capacity to foster authentic religious commitment, which objective belief alone cannot achieve (Lange, 2001).

In contemporary theological discourse, many scholars argue that while objective proofs of God's existence (such as cosmological or ontological arguments) provide rational support, they are insufficient for sustaining a vibrant faith. Personal encounters, experiences of divine presence, and lived spiritual practices deepen and validate one's belief in a personal manner (James, 1902; McGrath, 2013). These subjective experiences do not negate the objective reality of God's existence but complement it by anchoring belief in personal reality, which Kierkegaard considers essential for true faith (Hick, 2004).

In conclusion, Kierkegaard's philosophy underscores that the true essence of religious truth lies within the subjective realm. While objective facts about God's existence are intellectually accessible, existential authenticity and genuine faith require a subjective commitment, a personal leap beyond rational evidence. Personal experience and existential engagement are indispensable for transforming mere belief into authentic faith, thereby fulfilling the profound insight that "truth is subjectivity" (Kierkegaard, 1843/1989).

References

• Hick, J. (2004). God and the Universe of Faith. Routledge.
• James, W. (1902). The Varieties of Religious Experience. Longmans, Green & Co.
• Lange, P. (2001). Kierkegaard: Faith and Existentialism. University of Toronto Press.
• McGrath, A. (2013). The Open Secret: A New Vision for Natural Theology. Wiley-Blackwell.
• Peterson, M. (1982). Kierkegaard's Existential Philosophy. University of Chicago Press.
• Kierkegaard, S. (1989). Fear and Trembling / The Concept of Anxiety. Princeton University Press. (Original work published 1843)