二分法里主观、客观分法的创始人是谁，我难以找到可靠资料，我看到的资料是中文维基百科说：
（苏格拉底）他认为真理有其客观性，试图推翻智者们以个人主观感觉为真理的思想。[1]
“客观”在正规辞典里的要求是：
独立于意识或精神而存在。[4]
而这个世界上已知的生物当中，没有生物能做到不经过意识进行观察认识，所以“客观”这个词按这个定义来说，是不存在的。真实世界是通过生物的主观主动认识发现的。
如果说现代人看历史人物，现代人是客观的。北京当时的众人看袁崇焕，这些人是客观的话，那这个客观与对不对无关，并不会因为是现代人或众人看的就是对的，后人看，后来有了考古新发掘，看法可能又不一样。所以只正确的客观不存在。
辞典里对主观、客观之分的另一种解释是偏见，如认为客观：
按照事物的本来面目去考察，不加个人偏见。[2]
不带个人偏见，按照事物的本来面目去认识，与“主观”相对。[5]
但是人对偏见的去除，是去私欲和下功夫增加见闻以致良知去除的，并不是把主观变成客观去除的。客观不代表就没有偏见（如上面所述的案例），主观不代表就有偏见。
《辞海》认为的主观：
在思想方法上，主观指人的认识不从实际出发，客观指人的认识从实际出发。[6]
《汉语大词典》认为的主观：
指人的认识不从实际情况出发，即主观性。[7]
这种“实际情况出发”也是。
另外，意义是生物（具有动能的生命体）赋予而存在的，人是活在自己编织的意义之网上的动物[8]，如果除去这个意义，剩下行尸走肉，人活着还有什么意义呢？
所以对与不对的分界，也就是二分不在于客观和主观之分，而在于明朝王阳明发现的心学的良知。
来源及释义：
- 《汉语大词典》/第707页/主观。 ↩
- 人类学家格尔茨在《文化的解释》/第5页 引用德国社会学家马克斯·韦伯的话说：
“人是悬挂在由他们自己编织的意义之网上的动物，我把文化看作这些网，因而文化的分析不是一种探索规律的实验科学，而是一种探索意义的阐释性科学。” ↩
---
(translation)
Objectivity has nothing to do with right or wrong
Who is the founder of the subjective and objective dichotomy in the dichotomy, I have difficulty in finding reliable information. The information I saw is Chinese Wikipedia says:
(Socrates) He believes that truth has its objectivity, trying to overthrow the wise men's thinking that their subjective feelings are truth. [^ 10]
The "objective" requirements in the formal dictionary are:
Besides consciousness, it does not depend on subjective consciousness. [^ 1] [^ 2]
Independent of consciousness or spirit. [^ 3]
Among the known creatures in this world, no creature can observe and understand without consciousness, so the term "objective" does not exist according to this definition. The real world is discovered through the subjective active understanding of living things.
If modern people look at historical figures, modern people are objective. At that time, everyone in Beijing looked at Yuan Chonghuan. If these people were objective, then this objective had nothing to do with right or wrong, and it would not be right because it was seen by modern people or everyone. Later generations looked, and later there were new archaeological excavations. Different. So only the correct objective does not exist.
Another interpretation of the distinction between subjective and objective in the dictionary is prejudice, such as objectivity:
Inspect things as they are, without prejudice. [^ 1]
No personal prejudice, to understand things as they are, as opposed to "subjective". [^ 5]
But the removal of prejudice is done by selfish desires and hard work to increase knowledge so that conscience is removed. It does not turn subjective into objective. There is no prejudice if objective does not represent (as in the case described above), and there is prejudice if subjective does not represent.
The subjective view of Cihai:
In terms of thinking methods, subjective means that people's understanding does not start from reality, and objectively means that people's understanding starts from reality. [^ 7]
The subjective view of "Chinese Dictionary":
It means that people's understanding does not start from the actual situation, that is, subjectivity. [^ 6]
This is also the "actual situation".
In addition, meaning is given by living things (kinetic energy), and humans are animals that live on the web of meaning weave [^ 4]. If this meaning is removed, there will be walking dead, what is the point of living alive? ?
Therefore, the boundary between right and wrong, that is, the dichotomy does not lie in the difference between objectivity and subjectivity, but in the conscience of psychology discovered by Wang Yangming in the Ming Dynasty.
Source and interpretation:
[^ 1]: "Chinese Dictionary" / page 4857 / [objective] (http://www.guoxuedashi.com/hydcd/131050w.html); "Modern Chinese Dictionary" / page 737 / [objective] ( http://www.guoxuedashi.com/kangxi/pic.php?f=xdhycd&p=737).
[^ 2]: Taiwan Ministry of Education "Revisited Mandarin Dictionary Revised Edition" / [Objective] (http://www.zdic.net/c/2/10e/293103.htm).
[^ 3]: Baidu Chinese / [Objective] (https://hanyu.baidu.com/s?wd=%E5%AE%A2%E8%A7%82).
[^ 4]: Anthropologist Gertz quoted the German sociologist Max Weber in "Interpretation of Culture" / Page 5:
"People are animals hanging on webs of meaning woven by themselves. I see culture as these webs, so the analysis of culture is not an experimental science that explores the law, but an explanatory science that explores meaning."
[^ 5]: "Ci Hai" / 1999 miniprint (sequence) 2 / p. 1165 / [objective] (http://www.guoxuedashi.com/hydcd/cihai_40594.html).
[^ 6]: "Chinese Dictionary" / page 707 / subjective.
[^ 7]: "Ci Hai" / 1999 miniprint (sequence) 4 / page 2821 / [subjective] (http://www.guoxuedashi.com/hydcd/cihai_8923.html).
[^ 10]: Chinese Wikipedia / [Philosophy] (https://zh.m.wikipedia.org/wiki/%E5%93%B2%E5%AD%A6#%E6%AD%B7%E5%8F % B2) / History / Classical series period.
[^ 1]: "Chinese Dictionary" / page 4857 / [objective] (http://www.guoxuedashi.com/hydcd/131050w.html); "Modern Chinese Dictionary" / page 737 / [objective] ( http://www.guoxuedashi.com/kangxi/pic.php?f=xdhycd&p=737).
[^ 2]: Taiwan Ministry of Education "Revisited Mandarin Dictionary Revised Edition" / [Objective] (http://www.zdic.net/c/2/10e/293103.htm).
[^ 3]: Baidu Chinese / [Objective] (https://hanyu.baidu.com/s?wd=%E5%AE%A2%E8%A7%82).
[^ 4]: Anthropologist Gertz quoted the German sociologist Max Weber in "Interpretation of Culture" / Page 5:
"People are animals hanging on webs of meaning woven by themselves. I see culture as these webs, so the analysis of culture is not an experimental science that explores the law, but an explanatory science that explores meaning."
[^ 5]: "Ci Hai" / 1999 miniprint (sequence) 2 / p. 1165 / [objective] (http://www.guoxuedashi.com/hydcd/cihai_40594.html).
[^ 6]: "Chinese Dictionary" / page 707 / subjective.
[^ 7]: "Ci Hai" / 1999 miniprint (sequence) 4 / page 2821 / [subjective] (http://www.guoxuedashi.com/hydcd/cihai_8923.html).
[^ 10]: Chinese Wikipedia / [Philosophy] (https://zh.m.wikipedia.org/wiki/%E5%93%B2%E5%AD%A6#%E6%AD%B7%E5%8F % B2) / History / Classical series period.
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