Objectivation

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The objectification means the objectification , detached from the purely subjective revelation and realization. The term has its origin in epistemology and philosophy .

philosophy

The concept of objectification or reification comes from the Hegel-Marx tradition and is discussed in connection with alienation and alienation.

For Hegel , objectivation is the name given to the process in which the subject "(makes) itself (makes) itself (into) a form that is being" through action. Every action of this subject, be it that it utters a request or produces something, makes something of this subject into an object, part of its environment, which can act back on the subject as an object in itself.

For Arthur Schopenhauer , objectivations are the phenomena in which the unified will as the basis of the world is manifested. It is objectified in the world of appearances as the will to live. “How the intellect manifests itself physiologically as the function of an organ of the body; so it is to be seen metaphysically as a work of the will, whose objectification, or visibility, is the whole body. So the will to recognize, viewed objectively, is the brain; how the will to walk, viewed objectively, is the foot; the will to grasp, the hand; the will to digest, the stomach; to beget, the genitals etc. This whole objectivation is of course only there for the brain, as its perception: in this the will is presented as an organic body. But if the brain knows, it is not itself known; but is the knower, the subject of all knowledge. But insofar as it is recognized in the objective intuition, ie in the consciousness of other things, that is, secondary, it belongs, as an organ of the body, to the objectification of the will. "

Wilhelm Dilthey describes objectivations as the outer realm of the spirit. “These manifestations of life, as they are presented to understanding in the outside world, are, as it were, embedded in the context of nature. We are always surrounded by this great external reality of spirit. It is a realization of the spirit in the sense world from the fleeting expression to the centuries-long rule of a constitution or a legal code. Every single expression of life represents something common in the realm of this objective spirit. Every word, every sentence, every gesture or form of politeness, every work of art and every historical act can only be understood because something in common connects what expresses itself in them with what understands; the individual always experiences, thinks and acts in a sphere of community, and only in this does he understand. "

Nicolai Hartmann similarly characterizes objectivations as structures created by the spirit in which it is expressed and illustrated. He places them in opposition to "objection". “What is objectified does not presuppose any being independent of the spirit. It is rather taken from the living spirit than its own and is only formed through objectivation and made independent of it. So in a certain sense, objectivation is the opposite of objection. Objectivation is spontaneity, creating, putting something into the world. Objection is grasping, receptivity, taking in, understanding. It exhausts itself in perceiving, experiencing. Look, penetrate, investigate. Her object is given to her. It affects neither his existence nor his formedness. "" Every utterance, every word, every gesture, every behavior of the individual is already objectivation. "

sociology

In “ The Social Construction of Reality ” Peter L. Berger and Thomas Luckmann ask the question: “How is it possible that subjectively intended meaning becomes objective facticity?” Analyze with reference to the “constructivist figure of externalization, objectification and internalization” they the dialectical relationship between society and the individual. "Society is a human product. Society is an objective reality. Man is a social product." They describe objectivations as the products of human activity which “are 'understandable' to both the creator and other people as elements of their common world” Objectivations have an object-like character, even if they are not tangible as spiritual products themselves. Objectivation here means the process of how subjective knowledge and subjective experiences become social reality. It is experience through which the reality of the everyday world appears as an order that is independent of subjective experience.

See also

literature

  • Wolfdietrich Schmied-Kowarzik (ed.): Objectivations of the spiritual. Contributions to cultural philosophy in memory of Walther Schmied-Kowarzik (1885–1958), Berlin 1985

Individual evidence

  1. ↑ cf. Peter L. Berger, Thomas Luckmann, (2013): The social construction of reality. A theory of the sociology of knowledge. Fischer, Frankfurt a. Main, 22
  2. ↑ Ottheim Rammstedt: Verificationstellung, In: Fuchs, Klima et al. (Ed.). Lexicon of Sociology. Westdeutscher Verlag, Opladen 1978, 2nd edition.
  3. ↑ Arthur Schopenhauer. The world as will and imagination, Zurich edition. Works in ten volumes. Volume 3, Zurich 1977, 301-302
  4. ^ Wilhelm Dilthey: The structure of the historical world in the humanities. Introduction by Manfred Riedel, Frankfurt a. Main 1970, 177
  5. ↑ Nicolai Hartmann: The problem of the spiritual being. Studies on the foundation of the philosophy of history and the humanities, [2. Ed. 1949], de Gruyter, Berlin 1962, 118
  6. ↑ Nicolai Hartmann: The problem of the spiritual being. Studies on the foundation of the philosophy of history and the humanities, [2. Ed. 1949], de Gruyter, Berlin 1962, 411
  7. ↑ A. Honer: Small corporealities. Springer Fachmedien Wiesbaden 2011, 16
  8. ↑ Peter L. Berger, Thomas Luckmann, (1969/1987): The social construction of reality. A theory of the sociology of knowledge. Fischer, Frankfurt a. Main 2013, 65
  9. ↑ Peter L. Berger, Thomas Luckmann, (1969/1987): The social construction of reality. A theory of the sociology of knowledge. With an introduction to the German edition by Helmuth Plessner . Translated by Monika Plessner . Fischer, Frankfurt 1969, 20 and 36 respectively
  10. ↑ Bernhard Miebach: Sociological theory of action. An introduction, Opladen 1991, 267
  11. ↑ Heinz Abels: Introduction to Sociology. Vol. 1: The view of society. 3rd edition, Wiesbaden 2007, 137