Subjectivism
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Subjectivism is a philosophical tenet that accords primacy to subjective experiences as fundament of all measure and law. In an extreme form, it may hold that the nature and existence of every object depends only on someone's subjective awareness of it. For example, Wittgenstein wrote in Tractatus Logico-Philosophicus: "The subject doesn't belong to the world, but it is a limit of the world" (proposition 5.632). One may also consider the qualified empiricism of George Berkeley in this context, given his reliance on God as the prime mover of human perception.
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[edit] Metaphysical subjectivism
Metaphysical subjectivism is the theory that perception creates reality, and that there is no underlying, true reality that exists independent of perception. One can also hold that it is consciousness rather than perception that creates reality. This is in contrast to metaphysical objectivism, which asserts that there is an objective reality which is perceived in different ways.
This holding should not be confused with the stance that "all is illusion" or that "there is no such thing as reality." Metaphysical subjectivists hold that reality is real enough, and that physical objects do exist. They conceive, however, that the nature of reality as related to a given consciousness unit is created and governed by that consciousness.
[edit] Subjectivism and panpsychism
One possible extension of subjectivist thought is that conscious experience is available to all objectively perceivable substrates. Upon viewing images produced by a camera on the rocking side of an erupting volcano, one might suppose that their relative motion followed from a subjective conscious within the volcano. These properties might also be attributed to the camera or its various components as well.
In this way, though, subjectivism morphs into a related doctrine, panpsychism, the view that every objective fact has an inward or subjective aspect.
[edit] Ethical subjectivism
Ethical subjectivism is the meta-ethical view that ethical sentences reduce to factual statements about the attitudes and/or conventions of individual people. An ethical subjectivist might propose, for example, that what it means for something to be morally right is just for it to be approved of. (This can lead to the view that different things are right according to each idiosyncratic moral outlook.) Another kind of ethical subjectivist might define "good" as "that which I desire".
A related view is that of conventionalism, which considers ethical sentences to be representations of the attitudes of a number of persons in a culture or society.
One implication of these views is that, unlike the moral skeptic or the non-cognitivist, the subjectivist thinks that ethical sentences, while relative or subjective, are nonetheless the kind of thing that can be true or false.
[edit] Radical subjectivism
An extreme version of the idea proposed above (ethical subjectivism) is that nothing is innately good or bad, right or wrong. Radical subjectivism might be rephrased as 'anything goes'.
Few philosophers or lawyers would regard this as acceptable, since it would allow rampant rape, murder and theft.
[edit] Subjectivism in probability
In probability, a subjectivism stands for the view that probabilities are simply degrees-of-belief by rational agents in a certain proposition, and which have no objective reality in and of themselves. For this kind of subjectivist, a phrase having to do with probability simply asserts the degree to which the subjective actor believes their assertion is true or false. As a consequence, a subjectivist has no problem with differing people giving different probabilities to an uncertain proposition, and all being correct. See Bayesianism.
In attempting to justify subjective probability, Bruno de Finetti created the notion of philosophical coherence. According to his theory, a probability assertion is akin to a bet, and a bet is coherent only if it does not expose the wagerer to loss if their opponent chooses wisely. To explain his meaning, de Finetti created a thought-experiment to illustrate the need for principles of coherency in making a probabilistic statement. In his scenario, when someone states their degree-of-belief in something, one places a small bet for or against that belief and specifies the odds, with the understanding that the other party to the bet may then decide which side of the bet to take. Thus, if Bob specifies 3-to-1 odds against a proposition A, his opponent Joe may then choose whether to require Bob to risk $1 in order to win $3 if proposition A is found to be true, or to require Bob to risk $3 in order to win $1 if the proposition A is not true. In this case, it is possible for Joe to win over Bob. According to de Finetti, then, this case is incoherent.
