Subjectivity and the hold of a Cognitive reach:

The Subject, objectively conceptualized is the sub-object supporting all objects. The Subject is a different kind of object by the facts of its role in the projection of all objectivities. Subjective roles are sub-roles; roles that are played in sub-ordination or in sub-mission. The sub notions depict the natural place of these roles in the objective circumstances of all reality. The etymological import of subjectivity is emphasized not in its interactive ranking but in its existential vision. Existentially, subjectivism is the awareness of being that supports every form of objective order and without which all forms of orderliness is impossible. Subject-object relationship is an existential relationship not based on power but on responsibility.

Restricted to the human level, subjective subordination or submission is not originally a state of inferiority as neologized by medieval Europe and the consequent rise of consumerism. Traced back to its earlier Latin etymology, it assumes an ordained state of being; a state of existential authorship where no dualism exists between the inner individual being: where the individual is aware that his or her actions determines the objectivity of all externalities and therefore do not aim to create a disharmony between the outer and the external self.

The individual subordinates or submits in order to keep the center of this unity whole. Subordination and submission began to lose their sub-existential essence as Western history progressed and human self-consciousness attained a higher state of awareness as organized knowledge of science helped to lend clearer and readier insight on what previously was confined to the spirit. The consequence of this state of consciousness was pathological separation in inter-being; leading to the idea of Human freedom re-expressed as libidinal privilege and re- conceptualizing relationship that placed Humans carelessly at the top of the food chain- not as a sub-ordinating value or responsibility but as consumers enjoying a predatory right over all nature.

Dualism as a consequence disrupted the relational task of the subordinating object as human exeptionalism took the center stage and subjectivity was caged on the hold of an objective category- becoming incapable of organic concrescence-leading to the objectification of reality i.e. the reduction of reality to mere materialism and the consequential loss of the existential ordinances behind all objective order. Things failed apart because the existential center which is the ordering conscience can no more hold subject-object emergence together.

Autopoietically, life self-reproduces. Abstracted, this means that outside a conscious and creative sub-ordination, life will only reproduce what it originally is; potentialzing a state of fixated stagnancy bereaved of creative morphogenesis: bereaved of change. Imagine being without morphogenetic creativity?

In Igbo Language, the Human being is “Mmadu”. Mmadu is the etymological effort of “Mma” and “Ndu” meaning “The Beauty of Life”- etymological dependence that highlights the sustainable pursuits of such existential inference. The beauty of any objective reality been outside the object cannot be limited on its objective value. The beauty of a car for instance goes through various levels of evaluative meaning by different persons. Thus the car is as beautiful as the originalities that evaluate it- beauty in the eyes of the beholder paradigm.

Also the originality of the beauty or degree of human inference that evaluates the object cannot be objectivized or restricted to a cognitive reach. It is open to a process of subjective evolution. Here, education in whatever form becomes a tool of enriching inferences and achieving sustainability in this beautification processes. Making sure that the “beauty of life” autopoiete only those elements that will support life; making sure that it does not autopoiete outside the beauty that it is or else life dies. Education thus is not objective but subjective: directed at informing the sub-object on whose inference all objectivity becomes.

In a human reality where the ignorance of originalities is closer to each other- precipitating a culture shock, ontological otherness and clashes of ways of knowing, and the consequent rise of non-solidarity that encourages free-riding on the public goods on which the wellbeing of these originalities depends, the task of subjectivity in moving beyond originality is bared. In Cusa’s articulations, the need to doctor on this ignorance becomes paramount and Whitehead’s philosophy reminds us of the need to see and understand from these multiple origins.

This does not call for the abandonment of originalities. Instead it calls for such sophistication that liberates it from the hold of a cognitive reach- such that thins down the thickness of cultural walls and allow a comparative lightning. It is to move out of originality to see reality from the organic perspective; a conscious perspective home to the role of sub-isms in the process of life reproducing only those elements that supports it.

Certain psychological and spiritual conditions are required for the attainment of this state of subjectivity, and the most important of these is the virtue of humility- out of which springs empathy and emotional intelligence. Humility is not disciplined separation; humility is recognition of a systemic truth that allows no separation. To explore the Truth in all its complexity, there is a need to embrace existential meanings that allows learning in ignorance; to admit the reductionism of originalities. These admissions might be disruptive but they will actually enrich humanity at the long run as much as its denials will deteriorate it. Modern societies cannot survive on objective Laws external to the subjective essence.

The task of subjectivity in the era of globalization is to move beyond the single category. Its default mode is lifelong learning. As the unified field cannot be without its relatives, humanity cannot be without its shared experiences and the usefulness of these experiences atrophy on the hold of a cognitive reach.

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