Disagreed; that should be "a lack of interest in their other attributes".
Objectification, at its simplest, is taking a person, ignoring the vast majority of what make them a person, and focusing only to what they contribute "aesthetically" to your life. It's the same as you'd treat a painting, or a work of art. Not as a person, but as an object whose sole purpose is to be looked at (and admired).
I'm not sure this is true. My understanding is that objectification requires that other attributes are not merely set aside, but actually repressed, a gaze which reduces the other to these attributes and nothing more, which denies not only the immediate relevance but the existence of these other attributes. If I refer to "that person over there, with the blue shirt", I am temporarily reducing someone to a single characteristic, a blue shirt, but I am not denying the complexity of their person, I'm merely leaving it unspoken. An objecting gaze requires that other characteristics are repressed, that the person is reduced in my gaze to an object of utility, and I don't think that we can infer such a gaze from the fact that it is directed towards a picture of a woman with a nice figure.
It's worth remembering, the concept of "objectification" as employed in popular discourse goes back to the existential phenomenologists, who weren't so much concerned with virtue as they were with society and how people relate to each other. Sartre discusses objectification with the example of a waiter in a coffee shop: we reduce the waiter from a complex person to a coffee-delivery mechanism, an act of objectification. We don't simply ignore his other characteristics, as we would a person on the street, we repress them: we don't want to know if he's anxious or depressed or sick or even, really, if he's happy or relieved, and would find the revelation of these realities to be uncomfortable, even distressing, we just want a deferential smile as he brings us our drink. Likewise his manager regards him as such, and his employer, and even his co-workers, he is surrounded by people who do not reflect his humanity back to him, because they are not regarding him as human. And what makes this troubling for Sartre is that our objectifying gaze is realised by an institution, the coffee shop, and by an entire social order, captialism, which oblige the waiter to accept this reduction, to reduce himself to the role of coffee-delivery mechanism. (In practice, people are quite capable of breaking down these boundaries, but they're not really
supposed to, the system isn't set up with that sort of transgression in mind. Certain kinds of transgression, such as the camaraderie of workers asserting common humanity against management, are actually seen to threaten the system.) And this realisation is not simply an elaboration upon but crucial to the initial objectification gaze, because it's the possibility (and, often, inevitability) of this realisation that transforms the objectifying gaze from pathological to typical, from the gaze of a sociopath to the gaze of a normal person going about their business, and that's makes it a social issue rather than a problem of merely personal conduct.
De Beauvoir built upon this concept of objectification to discuss sexual objectification, the reduction of women to objects of sexual utility. The sexually objectifying gaze doesn't merely apprecating the sexual utility of a body while setting aside the other characteristics of its owner - de Beauvoir was herself bisexual, after all- but rejecting the existence or at least significance of those other characteristics. And as for Sartre, this becomes troubling not simply because of the gaze, the gaze does not in itself mean anything more than "this one guy, he's a jerk", but the realisation of this gaze through a sexist society. Sexual objectification isn't just a matter of impure thoughts (and that's what the popular definition tends to reduce it to, Chrsitian sexual guilt for a secular age), but reproducing a society and an understanding of society which obliges women to set aside their own personhood to satisfy male expectations of sexual utility. And I'm not sure that this what we're engaged on, in our admittedly less-than-consisently-classy threads, that we're actively reproducing a social order which reduces women to objects of sexual utility. If anything, a lot of the posts there read more as girlfriend-fantasies, all the selfies and celebrity crushes, and while there's a lot problematic with some of those tropes, a lot that can and has been said about the way men create idealised partners (and that it may even take the form of an unusually sophisticated act of objectification, the construction of the woman as an object of emotional utility that requires the
appearance of complex personhood), it's really another issue, and one that doesn't require the women being presented to be scantily-clad or made-up or even, necessarily, particularly attractive, all of which seem to be assumptions underlying the allegations of objectification made so far.
It's a lot to lay at our feet, basically, is what I'm saying in my typically long-winded, over-intellectualised style.