Perspectivism (also called perspectivalism) is the epistemological principle that perception and knowledge are completely dependent on perspective. Perspectivism holds that no one has access to a God's-eye view of the world and that no perspective or interpretation is of equal truth or value. Rather than determining truth by correspondence, perspectivism generally determines truth through comparing and evaluating different perspectives.For the perspectivist divergence between truth and value, and its opposition to correspondence theories of truth, see: Including its pre-Nietzschean forms, perspectivism traditionally holds that: "All seeing occurs from some point of view, in accordance with our interests. There is neither a view from nowhere nor a view from everywhere; [...] Though we have no absolute view, cut off from the perspective, it does not follow that all perspectives are 'equally valid.' On the contrary, some perspectives are better than others. We know this not because we have the ability to compare perspectives to whatever lies outside any perspective, but because we can (and do) compare perspectives to one another." For concordance with scientific and contemporary forms of perspectivism, see: Perspectivism is sometimes regarded as an early form of epistemological pluralism, though occasionally includes treatment of value theory, moral psychology, and realist metaphysics.For the relation of perspectivism to realism, see the following (and their containing sources):
Early forms of perspectivism are found in the philosophies of Protagoras, Michel de Montaigne, and Gottfried Leibniz; however, perspectivism's first major development comes from Friedrich Nietzsche who was influenced by Gustav Teichmüller's prior use of the term. Nietzsche's perspectivism is a realist antimetaphysicsFor Nietzschean perspectivism as a form of realist antimetaphysics, see especially: rejecting both the correspondence theory of truth and the notion that truth-value always constitutes ultimate worth-value. Nietszsche believed that objective truth can be found through asymptotically studying the differences between perspectives, which contrasts Platonic notions that objective truth is completely independent from perspective.
According to Alexander Nehamas, perspectivism is often misinterpreted as a form of relativism, whereby we acknowledge the true virtue of fully rejecting the 'Law of excluded middle' regarding a particular proposition. See especially page 148. Lacewing Michael adds that although perspectivism doesn't accede to a God's-eye view, objectivity can still be approached—not reached—subjectively and asymptotically. Nehamas also describes how perspectivism does not prohibit holding interpretations to be definitively true but that truth cannot be objectively determined from outside our perspective. The idea that perspectivism is an absolutely true thesis is called weak perspectivism by Brian Lightbody.
The basic principle that things are perceived differently from different perspectives or that perspectives determine one's limited and unprivileged access to knowledge has often been categorized as a rudimentary, uncontroversial form of perspectivism;See discussion of naive perspectivism, in: furthermore, the basic practice of comparing contradictory perspectives to one another may belong in the same category ,See discussion of conflicting point of view perspectivism, in: as may the entire philosophical problem of how true knowledge is to penetrate one's perspectival limitations.See discussion of the problem of perspectivism, in:
Precursors and early developments
In Western languages, scholars have found perspectivism in the philosophies of Heraclitus ( – ), Protagoras ( – ), Michel de Montaigne (1533 – 1592 CE), and Gottfried Leibniz (1646 – 1716 CE). The origins of perspectivism have also been found to lie also within Renaissance developments in philosophy of art and its artistic notion of perspective. In Asian languages, scholars have found perspectivism in Buddhist, Jain, and Daoist texts. Anthropologists have found a kind of perspectivism in the thinking of some indigenous peoples. Some theologians believe John Calvin interpreted various scriptures in a perspectivist manner.
Ancient Greek philosophy
The Western origins of perspectivism can be found in the pre-Socratic philosophies of Heraclitus and Protagoras. In fact, a major cornerstone of Plato's philosophy is his rejection and opposition to perspectivism—this forming a principal element of his aesthetics, ethics, epistemology, and theology. The antiperspectivism of Plato made him a central target of critique for later perspectival philosophers such as Nietzsche.
Montaigne
Montaigne's philosophy presents in itself a less as a doctrinaire position than as a core philosophical approach put into practice. Inasmuch as no one can occupy a God's-eye view, Montaigne holds that no one has access to a view which is totally unbiased, which does not according to its own perspective. It is instead only the underlying psychological biases which view one's own perspective as unbiased. In a passage from his "Of Cannibals", he writes:
Nietzsche
In his works, Nietzsche makes a number of statements on perspective which at times contrast each other throughout the development of his philosophy. Nietzsche's begins by challenging the underlying notions of 'viewing from nowhere', 'viewing from everywhere', and 'viewing without interpreting' as being absurdities. Instead, all is attached to some perspective, and all viewers are limited in some sense to the perspectives at their command. In The Genealogy of Morals he writes:
In this, Nietzsche takes a contextualist approach which rejects any God's-eye view of the world. This has been further linked to his notion of the death of God and the dangers of a resulting relativism. However, Nietzsche's perspectivism itself stands in sharp contrast to any such relativism. In outlining his perspectivism, Nietzsche rejects those who claim everything to be subjective, by disassembling the notion of the subject as itself a mere invention and interpretation.
He further writes that, since the two are mutually dependent on each other, the collapse of the God's-eye view causes also the notion of the thing-in-itself to fall apart with it. Nietzsche views this collapse to reveal, through his genealogical project, that all that has been considered non-perspectival knowledge, the entire tradition of Western metaphysics, has itself been only a perspective.
His perspectivism and genealogical project are further integrated into each other in addressing the psychological drives that underlie various philosophical programs and perspectives, as a form of critique. Here, contemporary scholar Ken Gemes views Nietzsche's perspectivism to above all be a principle of moral psychology, rejecting interpretations of it as an epistemological thesis outrightly. It is through this method of critique that the deficiencies of various perspectives can be alleviated—through a critical mediation of the differences between them rather than any appeals to the non-perspectival. In a posthumously published aphorism from The Will to Power, Nietzsche writes:
While Nietzsche does not plainly reject truth and objectivity, he does reject the notions of truth, facts, and objectivity.
Truth theory and the value of truth
Despite receiving much attention within contemporary philosophy, there is no academic consensus on Nietzsche's conception of truth. While his perspectivism presents a number of challenges regarding the nature of truth, its more controversial element lies in its questioning of the of truth. Contemporary scholars Steven D. Hales and Robert C. Welshon write that:
Truth and Language One of the earliest examples of Nietzsche’s perspectivist thinking occurs in the 1873 essay, “On Truth and Lies in a Nonmoral Sense.” Infused with a tone of heavy skepticism, the essay explores the arbitrary anthropogenic nature of truth and its connection to an inconstant language. Knowledge of the world, and by extension Truth, is mere illusion, according to Nietzsche, born of variable circumstances, self-deception, and biological nature:…[Humans] will always exchange truths for illusions. What is a word? It is the copy in sound of a nerve stimulus. But the further inference from the nerve stimulus to a cause outside of us is already the result of a false and unjustifiable application of the principle of sufficient reason. If truth alone had been the deciding factor in the genesis of language, and if the standpoint of certainty had been decisive for designations, then how could we still dare to say ‘the stone is hard,’ as if ‘hard’ were something otherwise familiar to us, and not merely a totally subjective stimulation!Here Nietzsche is fulminating about the inherent flaw of so-called objectivity. “Subjective stimulation” equates to an individually biased experience, not unlike Montaigne’s abovementioned psychological biases. Of course, it’s worth noting Nietzsche targets his critique on the quality (hardness) and not the object (stone), for when speaking of subjectivity, is it not easier to question how something feels as opposed to what it is?
Nonetheless, humans’ reliance on language to express truths automatically compromises the stability of those truths, for language itself is in flux, born of circumstances that differ from time to time, place to place, people to people. Famously, Nietzsche writes:What then is truth? A moveable host of metaphors, metonymies, and anthropomorphisms: in short, a sum of human relations which have been poetically and rhetorically intensified, transferred, and embellished, and which, after long usage, seem to a people to be fixed, canonical, and binding.Again, there are echoes of Montaigne in this passage, and one sees how language for Nietzsche is at once slippery and constructed, offering only a perspective of the world, and a spurious one at that.
Later developments
20th century In the 20th century, perspectivism was discussed separately by José Ortega y Gasset and Karl Jaspers. Ortega's perspectivism replaced his previous position that "man is completely social". His reversal is prominent in his work Verdad y perspectiva ("Truth and perspective"), where he explained that "each man has a mission of truth" and that what he sees of reality no other eye sees. He explained:From different positions two people see the same surroundings. However, they do not see the same thing. Their different positions mean that the surroundings are organized in a different way: what is in the foreground for one may be in the background for another. Furthermore, as things are hidden one behind another, each person will see something that the other may not.Ortega also maintained that perspective is perfected by the multiplication of its viewpoints. He noted that war transpires due to the lack of perspective and failure to see the larger contexts of the actions among nations. Ortega also cited the importance of phenomenology in perspectivism as he argued against speculation and the importance of concrete evidence in understanding truth and reality. In this discourse, he highlighted the role of "circumstance" in finding out the truth since it allows us to understand realities beyond ourselves.
21st century