My primary affiliation with human beings is regarded to be hypothetical if I perceive them to be objects. The basic apprehension of another individual as an object results in the probability of identifying their personal presence. When another person is a probable object and not a subject, then his or her presence should be attainable. A person’s presence should lead to essential relationships with other people (Sartre, 1966).
Classical beliefs accurately state that every perceived human being refers to something that essentially warrants their probability. It is incorrect to state that people can live independently. My perception of a human being as a probable object does not rely on people’s consciousness in order to be accurate. When I interact with a person, I do it on a one-on-one correlation basis. This is regardless of whether that person is considered to be obscure or inexpressible by virtue of intuition or not. My perception of another person does not rely on society’s perspective of that person. Nonetheless, the way another person behaves determines the daily reality of how society perceives this or that person (Wittrock & Hedstrom, 2009).
Sartre argues that the world has no consistency by virtue of our diverse discernment concerning each other as objects. The temporal and spatial perceptions determine how a person is defined by the world as an object. This particular nature of objectivity is designated by a person’s reference towards another human being. When an individual is referred to as a perceived object by another human being, then the most important relationship between the two should be equally based on the premise of being present to each other as subjects.
The concept of a human being subject to one another generates the perception of self-realization in sociology.
An individual is characterized by his or her relationship with the world and by the relationship with oneself. This forms the binary oppositions between others and oneself. A human being is an object to the world, which establishes the central course. A human being is also a subject that is revealed to oneself for the purposes of self-consciousness. There is human degradation if one is only recognized as an object and not as a subject. My long term point of view of the subject that I have a perception of may be replaced by the object that I perceive of as well. The variances of objectivity and subjectivity generate the dynamics of sociology.
My preliminary relationship with another person is not only an absent reality designed on the substantial presence of an object in my world. It also forms the concrete relationship that I daily encounter. There should be implications to illustrate the essential relationship that shapes the foundation of any theory concerning the perceptions of another person in the society. When another person practices the ideology of perception, then I should be able to give explanations of the perspective of that person’s point of view. We cannot make perceptions concerning the world and simultaneously capture the point of view regarding ourselves because it either has to be one or the other. To have a perception is to have a viewpoint, and to capture the point of view is to be cognisant of being looked at. The manifestation of the eyes is an accurate reference of oneself (1966).
References
Sartre, J. P. (1966). ‘The Look’ in Being and Nothingness. Washington Square, NY.
Wittrock, B., & Hedstrom P. (2009). Frontiers in Sociology. Leiden, Boston: Brill Publishers.