Is There Access to an Objective World of Truths?

Glasersfeld’s Introduction to Radical Constructivism inspires one to question whether experiential interactions with “appearance” can provide access to an objective world of “truths?” The Greek philosopher, Xenophanes, stated “[t]he notion of ‘appearance’ and ‘semblance’ . . . attaches to all human knowledge.” Variable objects and experiences of the world stimulate human senses and initiate one’s cognitive activity. The result of this process yields knowledge. According to the metaphysical realist point of view, the knowledge obtained by this process may correlate with an objective reality. This correlation is constituted by the regularities in nature that have been empirically proven (i.e. axioms, laws, morals etc…). These latter examples are considered “true” and a part of objective reality.

Moreover, the objective world precedes experience (Uexkuell). Glasersfeld claims, “[only] an independent, wholly extraneous being that does not experience the world but knows it unconditionally and immediately, could speak of an ‘objective’ world.” Humans are experiential and indigenous to the world. Consciousness irrefutably sets experience into motion. Parenthetically, relinquishing all experiential capacities in order to enter a “pure” state of being is considered a method used to reveal an objective world. Such a method may provide a momentary glimpse of an objective world; or an impartial psychological state, but metaphysical realists primarily encourage one to observe the world and uncover “. . . an iconic representation of ontological reality.” Each “iconic representation” is a discovery of what has always been. Hence the incorporation of homomorphism.

Homomorphism can be defined algebraically:

x(x+y) --> x2 + xy

Essentially, metaphysical realists strive to obtain objective truths. The example above yields a complete version of a function (analogous to an objective truth) out of an incomplete version of the same function (analogous to variable objects and/or experiences). This implies the human subject has the potential to complete what is incomplete; or simplify what is not simplified. The “yield” symbol represents the process of “putting the pieces together” and uncovering a “truth.”

Undoubtedly, our senses unfold properties and behaviors of the world. Humans define and structure the world via knowledge in order to uncover a holistic truth. However, in light of the radical constructivist point of view, this capability does not provide access to an objective world of “truths.” Piaget claims, “[i]ntelligence organizes the world by organizing itself.” Consequently, intelligence simplifies the world in order to gain a comfortable and sane connection with the world.

In short, humans internalize variable objects and experiences; and process them through a subjective structure that gives meaning and sense to the world. Radical Constructivists regard the “subjective structure” (created out of intelligence) within oneself to be reality.