{"id":1152,"date":"2013-07-13T01:32:56","date_gmt":"2013-07-13T01:32:56","guid":{"rendered":"http:\/\/localhost\/?p=1152"},"modified":"2013-07-13T01:32:56","modified_gmt":"2013-07-13T01:32:56","slug":"07-true-and-false-subjectivism-vol-15-social-and-political-thought-volume-15","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/15-social-and-political-thought-volume-15\/07-true-and-false-subjectivism-vol-15-social-and-political-thought-volume-15","title":{"rendered":"-07_True and False Subjectivism.htm"},"content":{"rendered":"\n\n
\n
\n


\n\t\t Chapter V<\/font><\/b><\/p>\n

True and False
\n\t\tSubjectivism<\/font><\/b><\/p>\n

\n <\/p>\n

\n
\n                T<\/font><\/b>HE subjective stage of human development that critical juncture in
\nwhich, having gone forward from symbols, types, conventions, having turned its
\ngaze superficially on .e individual being to discover his truth and right law of
\naction ld its relation to the superficial and external truth and law of e
\nuniverse, our race begins to gaze deeper, to see and feel what is behind the
\noutside and below the surface and therefore to live from within. It is a step
\ntowards self-knowledge and towards living in and from the self, away from
\nknowledge of things as the not-self and from the living according to this
\nobjective idea of life and the universe. Everything depends on how that step is
\ntaken, to what kind of subjectivity we arrive and how far we go in
\nself-knowledge; for here the dangers of error are as great and far-reaching as
\nthe results of right seeking. The symbolic, the typal, the conventional age
\navoid these dangers by building a wall of self-limitation against them; and it
\nis because this wall becomes in the end a prison of self-ignorance that it has
\nto be broken down and the perilous but fruitful adventure of subjectivism
\nundertaken.<\/font><\/span>
\n    <\/span>A psychical
\nself-knowledge tells us that there are in our being many formal, frontal,
\napparent or representative selves and only one that is entirely secret and real;
\nto rest in the apparent and; to mistake it for the real is the one general
\nerror, root of all others and cause of all our stumbling and suffering, to which
\nman is exposed by the nature of his mentality. We may apply this truth to the
\nattempt of man to live by the law of his subjective being whether as an
\nindividual or as a social unit one in its corporate mind and body.
\n      <\/span>For this is
\nthe sense of the characteristic turn which modern civilisation is taking.
\nEverywhere we are beginning, though still sparsely and in a groping tentative
\nfashion, to approach things<\/font><\/span><\/p>\n


\n <\/font>Page
\n\u2013 37<\/font><\/span><\/p>\n

\n

\n
\nfrom the subjective standpoint. In education our object is to
\nknow the psychology of the child as he grows into man and to found our systems
\nof teaching and training upon that basis. The new aim is to help the child to
\ndevelop his intellectual, aesthetic, emotional, moral, spiritual being and his
\ncommunal life and impulses out of his own temperament and capacities, – a very
\ndifferent object from that of the old education which was simply to pack so much
\nstereotyped knowledge into his resisting brain and impose a stereotyped rule of
\nconduct on his struggling and dominated impulses.1 <\/sup>In dealing with the criminal the most advanced societies are no
\nlonger altogether satisfied with regarding him as a law-breaker to be punished,
\nimprisoned, terrified, hanged or else tortured physically and morally, whether
\nas a revenge for his revolt or as an example to others; there is a growing
\nattempt to understand him, to make allowance for his heredity, environment and
\ninner deficiencies and to change him from within rather than crush him from
\nwithout. In the general view of society itself, we begin to regard the
\ncommunity, the nation or any other fixed grouping of men as a living organism
\nwith a subjective being of its own and a corresponding growth and natural
\ndevelopment which it is its business to bring to perfection and fruition. So
\nfar, good; the greater knowledge, the truer depth, the wiser humanity of this
\nnew view of things are obvious. But so also are the limitations of our knowledge
\nand experience on this new path and the possibility of serious errors and stumblings.<\/font><\/span>
\n    <\/span>If we look at the new
\nattempt of nations, whether subject or imperial, to fulfil themselves
\nconsciously and especially at the momentous experiment of the subjective German
\nnationality, we shall see the starting-point of these possible errors. The first
\n<\/font> <\/span>I<\/span><\/font> danger
\narises from the historical fact of the evolution of the subjective age out of
\nthe individualistic; and the first enormous stumble has accordingly been to
\ntransform the error of individualistic egoism into the more momentous error of a
\ngreat communal egoism. The individual seeking for the law of his being<\/font><\/span><\/span><\/p>\n

\n <\/p>\n

\n<\/p>\n

1<\/sup> <\/font><\/span>There has been a
\nrude set-back to this development in totalitarian States whose theory is that
\nthe individual does not exist and only the life of the community matters, but
\nthis new larger view still holds its own in freer countries<\/font><\/span>.<\/span><\/font><\/span><\/p>\n

\nPage
\n\u2013 38<\/font><\/span><\/p>\n

\n


\ncan only find
\nit safely if he regards clearly two great psychological truths and lives in that clear
\nvision. First, the ego is not the self; there is one self of all and the soul is
\na portion of that universal Divinity. The fulfilment of the individual is not
\nthe utmost development of his egoistic intellect, vital force, physical well
\nbeing and the utmost satisfaction of his mental, emotional, physical cravings,
\nbut the flowering of the divine in him to its utmost capacity of wisdom, power,
\nlove and universality and through flowering his utmost realisation of all the
\npossible beauty and delight of existence.<\/font><\/span>
\n          <\/span>
\nThe will to be, the will to power, the will to know are perfectly legitimate,
\ntheir satisfaction the true law of our existence and to discourage and repress
\nthem improperly is to mutilate our being and dry up or diminish the sources of
\nlife and growth. But their satisfaction must not be egoistic, <\/font> <\/span>
\n–<\/span><\/font> not for any other
\nreason moral or religious, but simply because they cannot so be satisfied. The
\nattempt always leads to an eternal struggle other egoisms, a mutual wounding and
\nhampering, even a mutual destruction in which if we are conquerors today, we
\nare conquered or the slain tomorrow; for we exhaust ourselves corrupt ourselves
\nin the dangerous attempt to live by the destruction and exploitation of others.
\nOnly that which lives in its own self-existence can endure. And generally, to
\ndevour others is to register oneself also as a subject and predestined victim of
\nDeath.<\/font><\/span><\/span>
\n             <\/span>
\nNo doubt, so long as we live without self-knowledge, we<\/font><\/span> <\/span>
\n<\/font>
\ncan do no other; men and nations
\nhave to act and think egoistically, because in their self-ignorance that is the
\nonly life known to them, and to live is their God-given impulse; therefore they
\nmust live egoistically rather than not at all, with whatever curb of law, ethics
\nand practical common sense of self-restraint nature and experience have taught
\nthem. But subjectivism is in its very nature an attempt at self-knowledge and at
\nliving by a true self-knowledge and by an inner strength, and there is no real
\ngain in it if we only repeat the old error in new terms. Therefore we must find
\nout that the true individual is not the ego, but the divine individuality which
\nis through our evolution preparing to emerge in us; its emergence and
\nsatisfaction and<\/font> <\/font><\/span><\/p>\n

\nPage
\n\u2013 39<\/font><\/span><\/p>\n

\n


\nnot the
\nsatisfaction of the mere egoistic will-to-live for the sake of one’s lower
\nmembers is the true object at which a humanity subjectively seeking to know and
\nfulfil its own deepest law and truth should increasingly aim.<\/font><\/span>
\n     <\/span>The second
\npsychic truth the individual has to grasp is this, that he is not only himself,
\nbut is in solidarity with all of his kind, -let us leave aside for the moment
\nthat which seems to be not of his kind. That which we are has expressed itself
\nthrough the individual, but also through the universality, and though each has
\nto fulfil itself in its own way, neither can succeed independently of the other.
\nThe society has no right to crush or efface the individual for its own better
\ndevelopment or self-satisfaction; the individual, so long at least as he chooses
\nto live in the world, has no right to disregard for the sake of his own solitary
\nsatisfaction and development his fellow-beings and to live at war with them or
\nseek a selfishly isolated good. And when we say, no right, it is from no social,
\nmoral or religious standpoint, but from the most positive and simply with a view
\nto the law of existence itself. For neither the society nor the individual can
\nso develop to their fulfilment. Every time the society crushes or effaces the
\nindividual, it is inflicting a wound on itself and depriving its own life of
\npriceless sources of stimulation and growth. The individual too cannot flourish
\nby himself; for the universal, the unity and collectivity of his fellow-beings,
\nis his present source and stock; it is the thing whose possibilities he
\nindividually expresses, even when he transcends its immediate level, and of
\nwhich in his phenomenal being he is one result. Its depression strikes
\neventually at his own sources of life, by its increasing he also increases. This
\nis what a true subjectivism teaches us, <\/font> <\/span>–<\/span><\/font><\/span>
\nfirst, that we are a higher self than our ego or our members, secondly, that we
\nare in our life and being not only ourselves but all others; for there is a
\nsecret solidarity which our egoism may kick at and strive against, but from
\nwhich we cannot escape. It is the old Indian discovery that our real "I" is a
\nSupreme Being which is our true self and which it is our business to discover
\nand consciously become and, secondly, that that Being is one in all, expressed
\nin the individual and in the collectivity (<\/font><\/span>Vyasti and Somali<\/font><\/span>\ud83d\ude09<\/font><\/span> and only by<\/font><\/span><\/span> <\/font><\/span><\/p>\n

\nPage
\n\u2013 40<\/font><\/span><\/p>\n

\n


\nadmitting and realising our unity with
\nothers can we entirely fulfil our true self-being1<\/sup>. <\/font><\/span><\/p>\n

\n
\n\u00a0\u00a0\u00a0\u00a0 <\/span>Of these two truths mankind has had
\nsome vague vision in the principle with regard to the individual, though it has
\nmade only a very poor and fragmentary attempt to regard them in and in
\nnine-tenths of its life has been busy departing from them – even where it
\noutwardly professed something of the law.\u00a0
\n<\/span>But they apply not only to the individual but to the nation. Here was
\nthe first error of the German subjectivism. Reasoning of the Absolute and the
\nindividual and the universal, it looked into itself and saw that in fact, as a
\nmatter of life, That seemed to express itself as the ego and, reasoning from
\nthe conclusion of modern Science, it saw the individual merely as a cell of the
\ncollective ego. This collective ego was, then, the greatest actual organised
\nexpression of life and to that all ought to be subservient, for so could Nature
\nand its evolution best be assisted and affirmed. The greater human collectivity
\nexists, but it is an inchoate and unorganised existence, and its growth can
\nbest be developed by the better development of the most efficient organised
\ncollective life already existing; practically, then by the growth, perfection
\nand domination of the most advanced nations or possibly of the one most
\nadvanced nation, the collective ego which has best realised the purpose of
\nNature and whose victory and rule is therefore the will of God. For all
\norganised lives, all self-conscious egos are in a state of war, sometimes
\novert, sometimes covert, sometimes complete, sometimes partial, and by the
\nsurvival of the best is secured the highest advance of the race. And where was
\nthe best, which was the most advanced, self- realizing,\u00a0 <\/span>efficient, highest-cultured nation, if not,
\nby common admission as well as in Germany’s own self-vision, Germany itself? To
\nfulfil then the collective German ego and secure its growth and domination was
\nat once the right law of reason, the supreme good of humanity and the mission
\nof the great and supreme Teutonic race2<\/sup>. <\/font> <\/span><\/p>\n

\n <\/p>\n


\n 1<\/span> <\/sup><\/font>
\nIs another side of the truth in which this
\n\t\tinterdependence is not so imperative, it phenomenon of spiritual
\n\t\tevolution which has nothing to do with the present<\/span><\/font><\/span><\/p>\n

\n\t\t
\n\t\t 2 <\/sup>The emphasis has somewhat shifted now and taken its
\nstand more upon the crude vitalistic notions of blood, race, life-room, but the
\nold idea is there giving more force to the later formulation<\/font><\/span>. <\/font><\/span><\/span>
\n\t\t<\/p>\n

\t\t <\/font><\/span><\/p>\n

\nPage
\n\u2013 41<\/font><\/span><\/p>\n

\n


\nFrom this egoistic self-vision flowed a
\nnumber of logical consequences, each in itself a separate subjective error.
\nFirst, since the individual is only a cell of the collectivity, his life must
\nbe entirely subservient to the efficient life of the nation. He must be made
\nefficient indeed, – the nation should see to his education, proper living,
\ndisciplined life, carefully trained and subordinated activity, <\/font> <\/span>
\n–<\/span> but as a
\npart of the machine or a disciplined instrument of the national Life.
\nInitiative must be the collectivity’s, execution the individual’s. But where
\nwas that vague thing, the collectivity, and how could it express itself not
\nonly as a self-conscious, but an organised and efficient collective will and
\nself-directing energy? The State, there was the secret. Let the State be
\nperfect, dominant, all-pervading, all-seeing, all-effecting; so only could the
\ncollective ego be concentrated, find itself, and its life be brought to the
\nhighest pitch of strength, organisation and efficiency. Thus Germany founded
\nand established the growing modern error of the cult of the State and the
\ngrowing subordination driving in the end towards the effacement of the
\nindividual. We can see what it gained, an immense collective power and a
\ncertain kind of perfection and scientific adjustment of means to end and a high
\ngeneral level of economic, intellectual and social efficiency, – apart from the
\ntremendous momentary force which the luminous fulfilment of a great idea gives
\nto man or nation. What it had begun to lose is as yet only slightly apparent, <\/span>–<\/span><\/font> all that
\ndeeper life, vision, intuitive power, force of personality, psychical sweetness
\nand largeness which the free individual brings as his gift to the race.<\/font><\/span><\/span>\u00a0<\/font><\/span>
\n\u00a0\u00a0\u00a0\u00a0 <\/span>Secondly, since the State is
\nsupreme, the representative of the Divine or the highest realised functioning
\nof human existence, and has a divine right to the obedience, the unquestioning
\nservice and the whole activity of the individual, the service of State and
\ncommunity is the only absolute rule of morality. With- in the State this may
\ninclude and sanction all other moral rules because there no rebel egoism can be
\nallowed, for the individual ego must be lost in that of the State or become
\npart of it and all condition of covert or overt war must be abrogated in obedience<\/font><\/span><\/p>\n

\n
\n\u00a0\u00a0\u00a0<\/font><\/span>Page \u2013 42<\/font><\/span><\/p>\n

\n


\nto the collective good as determined by
\nthe collective will. But in relation to other States, to other collective egos
\nthe general condition, the effective law is still that of war, of strife
\nbetween sharply divided egoisms each seeking to fulfil itself, each hampered
\nand restricted in its field by the others. War then is the whole business of
\nthe State in its relation to other States, a war of arms, a war of commerce, a
\nwar of ideas and cultures, a war of collective personalities each seeking to
\npossess the world or at least to dominate and be first in the world. Here there
\ncan enter no morality except that of success, though the pretence of morality
\nmay be a useful stratagem of war. To serve the State, the German collectivity
\nwhich is his greater and real self is the business of the German individual
\nwhether at home or abroad, and to that end everything which succeeds is justifiable.
\nInefficiency, incompetence, failure are the only immorality. In war every
\nmethod is justified which leads to the military success of the State, in peace
\nevery method which prepares it; for peace between nations is only a covert
\nstate of war. And as war is the means of physical survival and domination, so
\ncommerce is the means of economic survival and domination; it is in fact only
\nanother kind of war, another department of the struggle to live, one physical,
\nthe other vital. And the life and the body are, so Science has assured us, the
\nwhole of existence.<\/font><\/span>
\n\u00a0\u00a0 <\/span>Thirdly, since the survival of the
\nbest is the highest good of mankind and the survival of the best is secured by
\nthe elimination of the unfit and the assimilation of the less fit, the conquest
\nof the world by German culture is the straight path of human progress. But
\nculture is not, in this view, merely a state of knowledge or a system or cast
\nof ideas and moral and aesthetic tendencies; culture <\/font> <\/span>
\n
\nis <\/span><\/font>life governed by ideas, but by ideas based on the truths of life and
\nso organised as to bring it to its highest efficiency. Therefore all life not
\ncapable of this culture and this efficiency must be eliminated or trodden down,
\nall life capable of it but not actually reaching to it must be taken up and
\nassimilated. But capacity is always a matter of genus and species and in
\nhumanity a matter of race. Logically, then, the Teutonic1<\/sup> race is alone entirely
\ncapable, and therefore all Teutonic races must be<\/font><\/span><\/span><\/p>\n

 <\/p>\n


\n\t\t1
\n\t\t<\/span><\/font><\/span><\/sup>
\n
\n\t\t"Nordic" is now the established term.<\/font><\/span><\/p>\n

\nPage \u2013 43<\/font><\/span><\/p>\n

\n

\n
\ntaken into Germany and become part of
\nthe German collectivity; races less capable but not wholly unfit must be
\nGermanised; others, hopelessly decadent like the Latins of Europe and America
\nor naturally inferior like the vast majority of the Africans and Asiatics, must
\nbe replaced where possible, like the Herreros, or, where not possible,
\ndominated, exploited and treated according to their inferiority. So evolution
\nwould advance, so the human race grow towards its perfection.1<\/sup>  We need not
\nsuppose that all Germany thought in this strenuous fashion, as it was too long
\nrepresented, or that the majority thought thus consciously; but it is
\nsufficient that an energetic minority of thinkers and strong personalities
\nshould seize upon the national life and impress certain tendencies upon it for
\nthese to prevail practically or at the least to give a general trend
\nsubconsciously even where the thought itself is not actually proposed in the
\nconscious mind. And the actual events of the present hour seem to show that it
\nwas this gospel that partly consciously, partly subconsciously or half
\narticulately had taken possession of the collective German mind. It is easy to
\nderide the rigidity of this terrible logic or riddle it with the ideas and
\ntruths it has ignored, and it is still easier to abhor, fear, hate and spew at
\nit while practically following its principles in our own action with less
\nopenness, thoroughness and courage. But it is more profitable to begin by
\nseeing that behind it there was and is a tremendous sincerity which is the
\nsecret of its force, and a sort of perverse honesty in its errors; the
\nsincerity which tries to look straight at one’s own conduct and the facts of
\nlife and the honesty to proclaim the real principles of that conduct and not – except as an
\noccasional diplomacy – profess others with the lips while disregarding them in
\nthe practice. And if this German ideal is to be defeated not merely for a time
\nin the battle-field and in the collective persons of the nation or nations
\nprofessing it, as happened abortively in the War, but in the mind of man and in
\nthe life of the human race, an equal sincerity and a less perverse honesty has
\nto be practised by those who have arrived at a better law.<\/font><\/span><\/p>\n

\n <\/p>\n


\n\t\t1
\n\t\t<\/span><\/font><\/span><\/sup>
\nThis was written more than
\nthirty years ago, but later developments have emphasised and brought out the
\ntruth of the description which was indeed much less<\/font><\/span>
\n\t\tapparent then.<\/span><\/font><\/span><\/p>\n

\nPage \u2013 44<\/font><\/span><\/p>\n

\n


\nThe German gospel has evidently two
\nsides, the internal and the external, the cult of the State, nation or
\ncommunity and of international egoism. In the first, Germany, even if for a
\ntime entirely crushed in the battle-field, seems to have already secured the
\nvictory in the moral sense of the human race. The unsparing compulsion as
\nagainst the assistance of the individual\u00a0
\n<\/span>the State1<\/sup>  – for his and the common good, of
\ncourse, professes to compel for harm? – is almost everywhere either dominant or else
\ngrowing into a strong and prevailing current of opinion; the champions of
\nindividual freedom are now defeated and dwindling army who can only fight on in
\n<\/font> <\/span>the
\nhope <\/span><\/font>of a future reaction or of
\nsaving something of their principle from the wreck. On the external side, the
\ninternational, battle of ideas still goes on, but there were from the beginning
\nominous signs;<\/font><\/span>2<\/sup> <\/font> <\/span>and now after the physical war with its first psychological results
\nis well over, we are already able to see in which direction the tide is likely
\nto flow. War is a dangerous teacher and physical victory leads often to a moral
\ndefeat. Germany, defeated in the war, has won in the after war; the German
\ngospel re-arisen in a sterner and fiercer avatar threatens sweep over all
\nEurope. <\/font> <\/span><\/span><\/p>\n

\n
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0
\n<\/font>
\n<\/span>It is necessary, if we are not to deceive ourselves, to note that even
\nin this field what Germany has done is to systematize strong actual tendencies
\nand principles of international action the exclusion of all that either
\nprofessed to resist or did actually modify them. If a sacred egoism – and the
\nexpression come from Teutonic lips – is to govern international relations, then it
\nis difficult to deny the force of the German position, The theory of inferior
\nand decadent races was loudly proclaimed by other than German thinkers and has
\ngoverned, with whatever assuaging scruples, the general practice of military
\ndomination and commercial exploitation of the weak by the<\/font><\/span><\/p>\n

\n <\/p>\n

\n1 <\/span>
\n<\/font><\/span><\/sup>
\nNot <\/font> <\/span>
\nalways<\/font><\/span> <\/font> <\/span>
\nin
\nthe form of Socialism, Bolshevic Communism or Fascism. Other forms of governm<\/font><\/span>ent that are nominally based on the
\nprinciples of individualistic democracy and have begun to follow the same trend
\nunder the disguise or the mere profession of its opposite.<\/span><\/font><\/span><\/p>\n

\n2 
\n<\/span><\/font><\/span>
\n
\nThe League of Nations was at no time a contrary sign. Whatever incidental or
\ntemporary good it might achieve, it could only be an instrument for the
\ndomination of the rest of by Europe and of all by two or three major nations.<\/font><\/span>                                                                     
\n<\/span><\/font><\/span><\/p>\n


\n <\/font>Page
\n\u2013 45<\/font><\/span><\/p>\n

\n


\nstrong; all
\nthat Germany has done is to attempt to give it a wider
\nextension and more rigorous execution and apply it to European as well as to
\nAsiatic and African peoples. Even the severity or brutality of her military
\nmethods or of her ways of colonial or internal political repression, taken even at their worst, for much once stated against
\nher has been proved and admitted to be deliberate lies manufactured by her
\nenemies, was only a crystallizing of certain recent tendencies towards the
\nrevival of ancient and mediaeval hard-heartedness in the race. The use and even
\nthe justification of massacre and atrocious cruelty in war on the ground of
\nmilitary exigency and in the course of commercial exploitation or in the
\nrepression of revolt and disorder has been quite recently witnessed in the
\nother continents, to say nothing of certain outskirts of Europe<\/font><\/span>.1<\/sup> <\/font><\/span>
\n From one point of view, it is well that terrible examples of the
\nutmost logic of these things should be prominently forced on the attention of
\nmankind; for by showing the evil stripped of all veils the choice between good
\nand evil instead of a halting between the two will be forced on the human
\nconscience. Woe to the race if it blinds its conscience and but- tresses up its
\nanimal egoism with the old justifications; for the gods have shown that Karma
\nis not a jest.<\/font><\/span><\/span>
\n\u00a0\u00a0\u00a0\u00a0 <\/span><\/font>
\nBut the whole root of the German
\nerror lies in its mistaking life and the body for the self. It has been said
\nthat this gospel is simply a reversion to the ancient barbarism of the religion
\nof Odin; but this is not the truth. It is a new and a modem gospel born of the
\napplication of a metaphysical logic to the conclusions of materialistic
\nScience, of a philosophic subjectivism to the objective pragmatic positivism of
\nrecent thought. Just as Germany applied the individualistic position to the
\nrealisation of her communal subjective existence, so she applied the
\nmaterialistic and vitalistic thought of recent times and equipped it with a
\nsubjective philosophy. Thus she arrived at a bastard creed, an objective
\nsubjectivism which is miles apart from the true goal of a subjective age. To
\nshow the error it is necessary to see where in lies the true individuality of
\nman and of the nation. It lies not in its physical, economic, even its
\ncultural life which are only means<\/font><\/span><\/span><\/p>\n

 <\/p>\n


\n 1 <\/sup><\/font><\/span>
\n
\nWitness Egypt, Ireland, India, and afterwards Abyssinia, Spain, China – wherever
\nstill man tries to dominate by force over man or nation over nation.<\/font><\/span><\/p>\n

\nPage
\n\u2013 46<\/font><\/span><\/p>\n

\n


\nand adjuncts, but in something deeper whose
\nroots are not in the ego, but in a Self one in difference which relates the
\ngood of each, on a footing of equality and not of strife and domination, to the
\ngood of the rest of the world.<\/font> <\/font><\/span><\/p>\n

\nPage
\n\u2013 47<\/font><\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

 Chapter V True and False Subjectivism                   THE subjective stage of human development that critical juncture in which, having gone forward from symbols, types,…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[25],"tags":[],"class_list":["post-1152","post","type-post","status-publish","format-standard","hentry","category-15-social-and-political-thought-volume-15","wpcat-25-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1152","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=1152"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1152\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1152"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1152"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1152"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}