What are objects? It is a question we often don’t ask. An intuitive idea that we have about the world and a natural part of the way we think. Understanding what objects are might tell us a little about the world and what we can know about it.
The simplest definition of what an object is to me is a distinction made between another thing. The distinction doesn’t have to be clear, it can be fuzzy too. As long as you distinguish between things you have created objects. So distinctions create objects or things. I believe this is a rather agreeable belief, most people wouldn’t disagree I suppose (I could try a survey of a population to check this empirically). This formulation of what an object is is central to my thesis. Now my second premise is that the Ego or the being that experiences things creates these distinctions on their own. The distinction originates from the being itself. The distinction arises from experience to create objects. Without the perspective of the being, it is impossible to speak of objects because it is the experiencing being that creates the objects.
My conclusion is that it is the experiencing being that creates all. Otherwise, there aren’t any things since things are created by the experiencing being. The world of objects is necessary to comprehend objects. The world without things is a world of nothing. The world without the experience is not a thing. Nihil. Nothing.
Words or names for things make that thing an object to us. it isn’t necessary for a thing to have a specific word, we have general words as well, like it. It is necessary to have these general words in a world of objects because otherwise, it is harder to make groups of distinctions or fuzzier distinctions. In a way all objects are unique and in another, they are always general or universal. It is the mind that makes both the particular and the universal and that can’t exist in the world without objects. In that way:
There are no grapes without the word grapes.
There are no people without the word people.
There is no freedom without the word freedom.
There is no Dao without the word Dao.
You can have these things without any specific word for them but you must create the distinction. Without the distinction, such things do not exist. The word or name creates the object. Think about YOU. There is no difference between you in the material world and everything else. The material world makes no distinction because the material world is one continuous object. But it also not such a thing. We categorized the world and make distinctions within other distinctions by merely talking about different objects! By merely having such an idea that things can be distinct from other things. We set up were the category ends and where it begins. The world of a priori reasoning is simply the world of distinctions. All we do, all we can do, is create objects an use those objects to explain other objects to then again explain yet more objects.
Things arise from nothing. They must because things exist as distinctions made by the perspective.
The world beyond perspective is an object I have created and yet it attempts to describe that world without objects as an object. It is a paradoxical game. I am forced into the distinction in order to make sense of things but making sense of them removes what the object is. What is referenced to create objects is nonsense, which is why it is necessary for things to arise from nothing. Sense arise from nonsense. Without objects, there is no comprehension. Why? Because only things can be comprehended, we can’t comprehend not things. We must make sense out of nonsense for it is from nothing that things arise.
I tend to think of this as a sort of uncertainty principle of objects. I am sure you have heard of Heisenberg’s Uncertainty principle? This is similar. Heisenberg tells us that the act of observing is not a passive thing. It is an active process. The act of firing high energy protons at a particle changes the nature of the particle. In a similar fashion, the act of perceiving creates the world of objects. And this changes the world of nothing into the world of things. To comprehend things we must change it into a thing when it was not a thing before. Beyond experience, there is nothing to comprehend, because there are no things to comprehend.