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K. C. BHATTACHARYYA
633
the implication of belief in value” (II 157) that the relatedness or presentation of the object emerges from the perceived object into which it was merged. This emergence is freedom which “no longer embodies belief” in the object. The object possesses knownness just as it possesses color, but the knownness, unlike the color, 43 can be studied independently and so reveals knowing as distinct from object known. Unlike objective fact, which is known as accomplished, psychic fact is known as being accomplished ("at once accomplished and to be accomplished"), a reality which “is only not denied as objective and may be conceived to be subjective" (II 42). In becoming known, however, it is converted into object, "a fact of which we are introspectively aware as capable of existing apart from introspection” (II 50). To the Kantian objection that "the metaphysical reality thus adumbrated in the presentation" is only subjective, though appearing real by a permanent illusion corrigible only in a moral or aesthetic way, Bhattacharyya answers that psychic fact demands to be known cognitively and that this demand can be fulfilled (II 43). A faith spiritually demanded (like Kant's moral postulates) must be capable of becoming knowledge (II 44). The reality behind the object, known as unknown, is not objective thing-in-itself, subjective in the sense of illusion, or unknowable content of faith, but the subject of which we become aware by its constructive faculty through which the object comes to be for the subject and its self-realizing activity through which it frees itself from the object (II 43).44 The will to realize the self implies knowledge of the self as unknown but knowable and demanding to be known (II 44). As with Kant, although inaccurately interpreted by him,46 will is the key to knowledge.
Modes of Subjectivity There are three general modes or stages of subjectivity-bodily subjectivity, psychic subjectivity, and spiritual subjectivity (II 33). Each comprises a number of subsidiary modes. Each subsidiary mode involves freeing yourself from the corresponding mode of objectivity by assuming the subjective attitude, and each in turn becomes ob
43 But like spatiality, studied independently of any object in geometry, Kalidas Bhattacharyya remarked.
44 The maya and moksha of traditional Vedanta.
45 Hegelianism, coordinate dualism of psychic and object, psychic as comprehending object as a real element, experience-unity of subject and object, and distinction between enjoying and contemplative modes of knowing are also criticized and rejected.
