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Objective Reality

  • Writer: Deric Hollings
    Deric Hollings
  • Apr 4
  • 9 min read

Photo credit, Designed by Freepik, fair use

 

Use of an artificial intelligence (AI) image for this blogpost is done with intentional irony (incongruity between the actual result of a sequence of events and the normal or expected result of), as AI content often impairs one’s ability to interface with the subject of this post.

 

Specifically, this entry regards reality which the American Psychological Association (APA) defines as “in philosophy, that which genuinely exists, usually in contrast to that which only seems to exist. See absolute reality; objective reality. See also actual.”

 

For context, the APA defines absolute reality as “in philosophy, the totality of what really exists, regarded as a unity transcending the world of phenomena experienced and interpreted by humans. The concept of an absolute reality is mainly of significance in the idealist tradition deriving from the work of Immanuel Kant.”

 

As well, the APA defines objective reality as “the external world of physical objects, events, and forces that can be observed, measured, and tested.” Here, it may be useful to note that the APA thusly defines the external world:

 

[T]he world of real existing things external to and independent of human consciousness. The question of how one can have knowledge of such a world, or even be sure that such a world exists, has been fundamental to philosophy since the time of René Descartes.

 

There are varying philosophical perspectives regarding whether or not reality itself actually exists, much less what constitutes actual or not regarding synthetic or virtual forms such as AI. Additionally, the APA thusly defines actual:

 

[I]n philosophy, existing as a real and present fact. The actual is often contrasted with the merely apparent. Something may appear to the senses to be real but may not actually exist. In the intellectual tradition founded by Aristotle, the actual is contrasted to the potential, which is the capacity to change: An entity is actual when form and substance come together to produce it as an end.

 

Given these APA points of clarification, I’d be remise not to address truth (the body of real things, events, and facts: a judgment, proposition, or idea that is true or accepted as true—being in accordance with the actual state of affairs: being that which is the case rather than what is manifest or assumed).

 

In layperson’s terms, regarding fallible human beings who are in capable of possessing perfect knowledge (the fact or condition of being aware of something), truth is an imprecise description of what actually exists. Regarding this matter, I stated in a blogpost entitled On Truth:

 

Quite often, I hear people claiming to possess truth. They say things such as, “My truth,” or, “Personal truth,” as though an individual can claim ownership over what is true and what is not. Here’s how such logic is represented:

 

Premise 1: What I believe is true.

Premise 2: I believe unicorns are real.

Conclusion: Therefore, my belief about unicorns is true.

 

Unequivocally, I reject this flawed premise. While faulty assumptions may present as though they follow a reasonable standard, the given example illustrates how an incorrect major premise can lead to an equally inaccurate conclusion.

 

Truthfully speaking, I don’t possess THE truth. I suspect that truth is something outside of an individual and a person may aspire to perceive it, though I doubt one can actually lay claim to it.

 

Imagine being in a dark room, blindfolded while wearing hearing protection, your nostrils are plugged, and white noise plays loudly over a public address system. Truth is somewhere in the room, perhaps behind you.

 

You may spend a significant amount of time trying to discover truth, all while your senses are besieged with distracting interruption of regular detecting capability. Maybe you find truth, maybe not.

 

When providing psychoeducational lessons on Rational Emotive Behavior Therapy (REBT), it isn’t uncommon for clients to offer conjecture (inference formed without proof or sufficient evidence) regarding what they irrationally believe is truthfully the case regarding reality.

 

For clarity, that which is irrational isn’t in accordance with both logic and reason. For example, using a modus ponens syllogism (if p, then q; p; therefore q) it’s logical to suggest that if your eyes detect an image when wearing virtual reality headset (p), then what you see actually exists (q).

 

Suppose you’re shown a photo or video of a unicorn. Do unicorns thus actually exist? Of course not! While the image itself is real (i.e., detectible to others through use of the senses), unicorns don’t truly exist in objective reality. Therefore, the aforementioned syllogism isn’t reasonable.

 

Thus, the untrue proposition is irrational (i.e., not in accordance with both logic and reason). Regarding this topic, one REBT source states (page 83):

 

In [Rational Behavior Training], we assume an objectively verifiable reality exists independent of an individual’s ability or willingness to perceive it. Each individual has his own personal view of the world around him, and the view of the neurotic is usually more subjective than objective.

 

In other words, each neurotic comes into group with his own mental micro-world. The group experience allows each willing individual to reconstruct his micro-world more in tune with the objective reality outside of his head. Just as the architect creates a blueprint to follow while constructing a building somewhere outside his office, the group teaches the individual to create a more realistic mental micro-world which enables him to relate more rationally to the world outside the group experience.

 

Because it is often much easier to recognize the unrealistic perceptions of another than it is to recognize one’s own, the group is an ideal place for making the latter therapeutic maneuver unavoidable. Thus, if one is sufficiently open to the honest observations of other group members, he/she can rapidly eliminate habits of unrealistic self-perceptions.

 

While I work solely with individuals, I provide the clients with whom I work an opportunity to have their irrational beliefs disputed. Still, it’s commonly the case that clients offer conjecture regarding their illogical and unreasonable beliefs.

 

Hypothetically speaking, if a client’s mental perception (i.e., so-called “my truth”) is valued more than truth about reality, then one will unhelpfully believe that the image of a unicorn viewed through a virtual reality headset is a representation of an actual animal. It isn’t though!

 

Likewise, now I’m not speaking in hypothetical terms, clients who uncritically believe just about everything presented to them by AI sources will unnecessarily lose the fleeting touch of reality. Thus, I encourage my clients not to outsource their ability to think critically when engaging with AI content.

 

After all, there is an objective reality, and it isn’t necessarily the case that one can interface with it when overly relying on virtual or artificial means. Now, I invite you to consider this psychoeducational lesson. With hope, you’ll imperfectly discover truth about objective reality.

 

If you’re looking for a provider who tries to work to help understand how thinking impacts physical, mental, emotional, and behavioral elements of your life—helping you to sharpen your critical thinking skills, I invite you to reach out today by using the contact widget on my website.

 

As a psychotherapist, I’m pleased to try to help people with an assortment of issues ranging from anger (hostility, rage, and aggression) to relational issues, adjustment matters, trauma experience, justice involvement, attention-deficit hyperactivity disorder, anxiety and depression, and other mood or personality-related matters.

 

At Hollings Therapy, LLC, serving all of Texas, I aim to treat clients with dignity and respect while offering a multi-lensed approach to the practice of psychotherapy and life coaching. My mission includes: Prioritizing the cognitive and emotive needs of clients, an overall reduction in client suffering, and supporting sustainable growth for the clients I serve. Rather than simply trying to help you to feel better, I want to try to help you get better!

 

 

Deric Hollings, LPC, LCSW

 

References:

 

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