Quotes About Subjectivity

There are as many versions of a book as there are readers.

Einstein said the way to understand relativity was to imagine the difference between love and pain. "When you are courting a nice girl an hour seems like a second. When you sit on a red-hot cinder a second seems like an hour.

The world exists in you. Your experience of the world isn't this objective unchangeable thing called "The World." No. Your experience of the world is your interaction with it, your interpretation of it. To a certain degree we all make our own worlds.

Put your hand on a hot stove for a minute, and it seems like an hour. Sit with a pretty girl for an hour, and it seems like a minute.

Sometimes regrets aren't based on fact at all. Sometimes regrets are just . . .' She searched for the appropriate term

One of the brighter humans, a German-born theoretical physicist called Albert Einstein, explained relativity to dimmer members of his species by telling them, "Put your hand on a hot stove for a minute, and it seems like an hour. Sit with a pretty girl for an hour, and it seems like a minute.

Sometimes regrets aren't based on fact at all" ? Matt Haig, The Midnight Library

We only know what we perceive. Everything we experience is ultimately just our perception of it. 'It's not what you look at that matters, it's what you see.

We are the subject in the sentence.

Sometimes regrets aren't based on fact at all. Sometimes regrets are just .

One man's trash is another man's treasure. And that is true not only of things but also of experiences and problems.

It is easier to study books and "objective facts" than to develop one's subjective life, senses, perceptive abilities, and method of thinking.

One person's crazy is another person's sane, I guess.

Nothing determines me from outside, not because nothing acts upon me, but, on the contrary, because I am from the start outside myself and open to the world.

Visible and mobile, my body is a thing among things; it's caught in the fabric of the world, and its cohesion is that of a thing. But, because it moves itself and sees, it holds things in a circle around itself.

I will never know how you see red and you will never know how I see it. But this separation of consciousness is recognized only after a failure of communication, and our first movement is to believe in an undivided being between us.

True reflection presents me to myself not as idle and inaccessible subjectivity, but as identical with my presence in the world and to others, as I am now realizing it: I am all that I see, I am an intersubjective field, not despite my body and historical situation, but, on the contrary, by being this body and this situation, and though them, all the rest.

The world is inseparable from the subject, but from a subject which is nothing but a project of the world, and the subject is inseparable from the world, but from a world which the subject itself projects.

I discover vision, not as a "thinking about seeing," to use Descartes expression, but as a gaze at grips with a visible world, and that is why for me there can be another's gaze.

We situate ourselves in ourselves and in the things, in ourselves and in the other, and at the point where, by a sort of chiasm, we become the others and we become the world.

We do not have the right to level out all experience into a single world.

If I wanted to express perceptual experience with precision, I would have to say that one perceives in me, and not that I perceive. Every sensation includes a seed of dream or depersonalization, as we experience through this sort of stupor into which it puts us when we truly live at the level of sensation.

There are several ways for a body to be a body, and several ways for consciousness to be consciousness.

If I wanted to render precisely the perceptual experience, I ought to say that 'one' perceives in me, and not that I perceive.