Autor: Lonergan, Bernard J.F.

Buch: Understanding and Being

Titel: Understanding and Being

Stichwort: absolute Objektivität; Urteil als Brücke zw. Subjekt u. Objekt

Kurzinhalt: Notion of Objectivity, Absolute Objectivity, A is; B is; C is; A is not B nor C..., die Erfassung des virtuell Unbedingten als Brücke; Objektivität: Reich der realen Distinktionen

Textausschnitt: () A is; B is; C is; A is not B nor C; B is not C nor A, and so on. If you have a set of affirmative and negative judgments in that pattern, then A, B, and C are distinct objects. By an object we mean what you know through a set of true judgments.
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In other words, there is no problem of a bridge. If you can reach the judgment, you are there. An object means no more than that A is. If I am A, and A is, and B is, and A is not B, then we have a subject: I am a knower (established in chapter 11); and we have an object: something that A knows, that I know, that is not myself, that is not the subject. Through true propositions, you can arrive at an objective world. That is the principal notion of objectivity.
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The virtually unconditioned is an unconditioned, and an unconditioned is an absolute. An unconditioned is not dependent, qua unconditioned, on anything. Not depending on anything, it is not dependent on the subject. The process of knowing when you grasp the unconditioned and affirm it, moves beyond subjectivity by the mere fact that you reach an unconditioned. You step in, through the judgment, into an absolute realm.
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The bridge between subject and object is through absolute objectivity positing an absolute realm within which real distinctions occur. What are distinct objects? A is, B is; A is not B; consequently, there are two. If that is true, then in this absolute realm there are two. If one of them is a knower and the other is not, then one is the subject and the other is not a subject but just an object. ... That judgment does not give you a sense of yourself; you have to have that sense to be able to make the judgment properly - to go through the argument of chapter 11. You have to be familiar with your own experience and intelligence and reasonableness. But that familiarity is just the experiential side. When you know yourself through the judgment, you know yourself as objectified.