What is 'truth'? The question that Pilate put to Jesus was laced with dramatic irony. But at a time when what is true and what is untrue have acquired a new currency, the question remains of crucial significance. Is truth a matter of the representation of things which lack truth in themselves? Or of mere coherence? Or is truth a convenient if redundant way of indicating how one's language refers to things outside oneself? In her ambitious new book, Catherine Pickstock addresses these profound questions, arguing that epistemological approaches to truth either fail argumentatively or else offer only vacuity. She advances instead a bold metaphysical and realist appraisal which overcomes the Kantian impasse of 'subjective knowing' and ban on reaching beyond supposedly finite limits. Her book contends that in the end truth cannot be separated from the transcendent reality of the thinking soul.
In the pursuit of justice, truth always plays a prominent role. In most legal systems, elaborate rules on the taking of evidence try to guarantee that an accurate, factual basis is used for the application of the law. Such rules are the core of most methods of adjudication and they are the main theme of the present volume, which focuses specifically on the rules of evidence within the context of efficiency in civil proceedings.
In this wide-ranging book, one of the boldest thinkers in modern neuroscience confronts an ancient philosophical problem: can we know the world as it really is? Drawing on provocative new findings about the psychophysiology of perception and judgment in both human and nonhuman primates, and also on the cultural history of science, Jean-Pierre Changeux makes a powerful case for the reality of scientific progress and argues that it forms the basis for a coherent and universal theory of human rights. On this view, belief in objective knowledge is not a mere ideological slogan or a naive confusion; it is a characteristic feature of human cognition throughout evolution, and the scientific method its most sophisticated embodiment. Seeking to reconcile science and humanism, Changeux holds that the capacity to recognize truths that are independent of subjective personal experience constitutes the foundation of a human civil society.
Crystal Downing brings the postmodern theory of semiotics within reach for today's evangelists. Following the idea of the sign through Scripture, church history and the academy, Downing shows you how signs work and how sensitivity to their dynamics can make or break an attempt to communicate truth.
Aspects of Enlightenment is an attempt to reconfigure the terrain of contemporary social theory. Critical of sociologistic approaches in that discipline and of vague concepts such as modernity and postmodernity, the book argues that the proper subject matter of social theory is enlightenment itself. Dismissing for the most part the conflicts in social and critical theory between realist and relativist approaches, the book argues for the merits of various limited kinds of anti-foundationalism that would guide fieldwork in specific areas of enlightenment. As a means of illustrating this approach, the book focuses on case studies that consider critical attitudes to scientific, therapeutic and aesthetic kinds of enlightenment. A key theme throughout the book is the status of the social sciences themselves with regard to the question of enlightenment, as well as with the nature of the vocation of the intellectual as the embodiment of particular kinds of critical ethos. Finally, the book in an oblique homage to the work of Michel Foucault who figures here, along with Max Weber, as an exemplar of the critical attitude to enlightenment.
Since its founding at Harvard in 1992, The Veritas Forum has provided a place for the university world to explore the deepest questions of truth and life. Now gathered in one volume are some of The Veritas Forum's most notable presentations, with contributions from Francis Collins, Tim Keller, N. T. Wright, Mary Poplin and more. Volume editor Dallas Willard introduces each presentation, highlighting its significance and putting it in context for us today.
Is the point of belief and assertion invariably to think or say something true? Is the truth of a belief or assertion absolute, or is it only relative to human interests? Most philosophers think it incoherent to profess to believe something but not think it true, or to say that some of the things we believe are only relatively true. Common sense disagrees. It sees many opinions, such as those about matters of taste, as neither true nor false; it takes it as obvious that some of the truth is relative. Mark Richard's accessible book argues that when it comes to truth, common sense is right, philosophical orthodoxy wrong. The first half of the book examines connections between the performative aspects of talk (what we do when we speak), our emotions and evaluations, and the conditions under which talk and thought qualifies as true or false. It argues that the performative and expressive sometimes trump the semantic, making truth and falsity the wrong dimension of evaluation for belief or assertion. Among the topics taken up are: racial slurs and other epithets; relations between logic and truth; the status of moral and ethical talk; vagueness and the liar paradox. The book's second half defends the idea that much of everyday thought and talk is only relatively true or false. Truth is inevitably relative, given that we cannot work out in advance how our concepts will apply to the world. Richard explains what it is for truth to be relative, rebuts standard objections to relativism, and argues that relativism is consistent with the idea that one view can be objectively better than another. The book concludes with an account of matters of taste and of how it is possible for divergent views of such matters to be equally valid, even if not true or false. When Truth Gives Out will be of interest not only to philosophers who work on language, ethics, knowledge, or logic, but to any thoughtful person who has wondered what it is, or isn't, for something to be true.
Over the years, in a consistent search for the Truth, I've noticed the following twelve things: The Truth is alive. True things are consistent with each other. True things often have unanticipated applications. True things are often true even when you don't want them to be. Reliable sources of Truth tend to be reliably true within their scope, domain, and style. Reliable sources of error tend to be reliable across scopes, domains, and styles. Those who have studied an area in great depth tend to be more reliable in that area than those who have not studied that area. No one gets everything right all the time. No one gets everything wrong all the time. When sources of Truth in unrelated fields disagree, over time their positions tend to move closer together. True Love and True Truth are ultimately identical. Truth seeking in a subject requires placing the subject at the center of the conversation, not individuals. This means that I'm not beholden to any system which cannot be independently maintained. Join me as I explore these aspects of Truth
Aristotle's theory of truth, which has been the most influential account of the concept of truth from Antiquity onwards, spans several areas of philosophy: philosophy of language, logic, ontology and epistemology. In this 2004 book, Paolo Crivelli discusses all the main aspects of Aristotle's views on truth and falsehood. He analyses in detail the main relevant passages, addresses some well-known problems of Aristotelian semantics, and assesses Aristotle's theory from the point of view of modern analytic philosophy. In the process he discusses most of the literature on Aristotle's semantic theory to have appeared in the last two centuries. His book vindicates and clarifies the often repeated claim that Aristotle's is a correspondence theory of truth. It will be of interest to a wide range of readers working in both ancient philosophy and modern philosophy of language.