Philosophy without language is not possible. It is logic that connects thoughts and language. It is not possible to communicate with each other without using any logical form.
And my example “John sees Mary” includes already the otpion too that John can see Mary more objectively than subjectively or more subjectively than objectively. That is included in what I have said. So, your alleged “critique” does not change anything. Furthermore, your “critique” is nonsensical again. An object is an object, regardless whether it is more objectively or more subjectively observed or described or valued. So, you have not really understood the text of my post. Even the objective fact that a subjectivist observes, describes and values an object subjectively does not change the fact that there is an object. The object is the object, regardless what you say about it. So it is very probable that you are a solipsist. But even a solipsist is not capable of changing the fact that there are objects, that there is reality.
It is an objective fact that there are subjects. So, it is a fact that there is also intersubjectivity; and intersubjectivity itself is subjectivity; it can come to a consensus, and this consensus is an objective fact too, but consensus itself and intersubjectivity itself are not objectivity. Objectivity must idealistically fulfill the condition that something can be observed and/or described by someone who is not part of the object. The situation of intersubjectivity is a “social” situation, linguistically said: communication. This can be observed by an observer, so that this situation can be objectively described, so it can become an object, of course, but that does not mean that it has become objectivity. Intersubjectivity itself is and remains always subjectivity. The word composition already says this. And it is so too acording to epistemology, philosophy, science and everything else. Linguists, philosophers, scientists and historians have also come to the conclusion (consensus?) that this is the case. A dictionary is a linguistic thing, regardless how specialized it is. The said linguists, philosophers, scientists and historians are subjects who try to objectively observe and describe a situation, a being, a development, a phenomenon (in our example: intersubjectivity) and so on; this observation and description can nevertheless be done more objectively or more subjectively; observations and descriptions as well as values can of course themselves be observed and described too as being an intersubjective situation, development and so on, as being an object, but not as being objectivity, because subjectivity is never objectivity. If you want to observe or to describe (and at last perhaps: value) reality, you have to reduce subjectivity (and thus also you yourself as a subject) as much as possible. Objectivity has to do with reality.
So, intersubjectivity is indeed fundamental when religions and science and many other similar phenomenons become “designed” (see: consensus), but that does not mean that intersubjectivity is objectivity. Intersubjectivity is always subjectivity.
In order to know what the object reality is all about, subjectivity must be reduced as much as possible, because, idealistically said, the observer or describer must be outside of that object reality, and that is not possible. And this is also the case when it comes to the subject: In order to know what the subject really (objectively) is all about, a subject must be the object of the subject, because, idealistically said, the observer or describer must be outside of each object, and that is not possible. The philosophers of the past knew this, and on average they were more intelligent than the dement philosophers of the present are and much more than the very dement philosophers of the future will be, if there will be philosophers at all in the future.
You are missing the point again, and your alleged “critique” is nonsensical and based on your schizoid and delusional term “empirical possible multiple realities”.
There is only one reality.