True, but there is no sense in doing so, because nowadays it’s appearances that count. The effects justify the means, and how the derivation of both, the meaning and its effects cease to be seen as entirely connected.
It has become a pseudo paradoxical argument, where for most people, it’s far easier to dispose of an unnecessary and inconvenient complexity. What difference is there became somewhat of a conflict between the need to understand in a way which establishes a dialectical relationship between the mind as self and others, whereas, such is not derivable on that level in any case. The complexity suffers an abrigement the same way as history has shorn of the relationship between redundancy and entropy. A formal derivation leaves a substantial portion of the basis of the argument behind, and looses all causal connections with it except the emergent idea that there is no need for such a demonstration in the first place.
The crux of this his chain is that yes, you have to be a subject to realize that learning is learning of objective facts, and such objectivity is no longer based on d as as such; implemented on paradigms models. Then if not, the whole structure of this deal have shifted their meaning into an epistemological sink hole, and thing start making less sense.
So as to avoid this, ideas have become fixed, as Valery suggested, as a way to stop this kind of regression. However such fixing eventually stops the meaning’s diminishing significance, and still people stick to them, almost memorialize them.
At this juncture a split occurs, and the metaphors get ever more complex, as their meaning becomes more opaque. To make sense nowadays become a function of proof, of intervening direct experience of repetition of fine tuning further and further clarification, within demonstrations of differing contexts.
As such, the need to be objective releases it from the exact, on the spot indication of exact meaning, for objectivity releases its hold on the need to show casual relationships with its various subjective interpretations, with the assimptive claim that all subjective criteria have an objective basis.
Though such demonstration is fairly a sensibly unremarkable task, in reality, such sense does not pertain or conclusively lead to its sensibility, thus appearing more a paradoxical and futile search into the theory of meaning then need to be.
If it makes little difference to do so, then reversely, it is equally futile to objectify a scenario where, it would objectify an entirely subjective world.
The subjectivity is basically a useful tool nowadays to appease an uneducated public into the ways of usage, and how it interferes with logical consistency.
The positivist school was only a way to deal with effects of how such simple notions become incredibly complex in the mind of man, and become seen as undefinable, glance impractical and senseless.