Concept Of Truth Research Articles

Theologische ‚Wahrheit‘ im Prozess der Modernisierung

Abstract The essay compares August Dorner’s and Wilhelm Herrmann’s usage of the concept of truth. Truth is connected to individuality and collective consciousness. Describing the differences in terms of theological history leads to the question which function the respective usage fulfils and how the perception of theology changes accordingly. Wilhelm Hermann’s theology is thus characterized as an attempt to use the concept of truth to advance a constitutive-reflexive modernization of theology.

A Reflection on Joseph Smith's Restorationist Vision of Truth

A Reflection on Joseph Smith's Restorationist Vision of Truth

APERTURA O ESTAR EN LA VERDAD. HEIDEGGER

This article deals with the concept of truth –understood as alétheia, dis-closure– referred to the concept of Dasein (human being) used in Heidegger’s work Being and Time. Anyway, to deal with this thought we must talk about openness or disclosedness (Erschlossenheit). The key idea Dasein is understood as “being there” or “being its there” (Da-sein), as highlighted the philosopher himself. Modes of the openness are circumspection (Umsicht) and looking-at (Hinsehen), as well as considerateness (Rücksicht) and forbearance (Nachsicht), inconsiderateness (Rücksichtslosigkeit) and perfunctoriness (Nachsehen). Viewed from another perspective, the there (Da) of Da-sein is constituted by understanding (Verstehen) as a project, a state-of-mind or mood (Befindlichkeit), and discourse or speech (Rede). These concepts are addressed together with resoluteness (Entschlossenheit), an eminent mode of openness.

The Powers of Dignity: The Black Political Philosophy of Frederick Douglass

The Powers of Dignity: The Black Political Philosophy of Frederick Douglass

Heidegger's notion of truth as Alethia: a critical exposition

This paper is a critical exposition of Heidegger's concept of truth. The concept of truth has been an age-long discourse amongst scholars. This is because the notion cannot be extrapolated from man's being as a knowledge-seeking being. However, after many years of articulation and scholarship, questions like 'what constitutes truth?' or 'what is the nature of truth?' are yet to receive satisfactory answers. Every definition of truth tends to give rise to other perplexing philosophical problems. The three outstanding theories of truth (correspondence, coherence, and pragmatic theories) seem inefficient in answering the questions above. Heidegger then admonishes that we go back to the ancient Greek understanding of the notion, which meant 'unconcealment.' Upon this return, this research employs critical and analytic methods to expose the notion of truth as Aletheia, from Heidegger's perspective and its objections. Heidegger's truth is tied to the being of Dasein. He believes that truth only exists because Dasein exists to show it. This research asserts that when truth is regarded as Aletheia (disclosure), there are at least three repercussions of this character of truth. Truth is not limited to propositions; rather, it is discovered via many forms of Being-in-the-World. Second, truth is not only a matter of language and thought, but also the revelation of worldly creatures. Lastly, the truth, as Aletheia is constantly simultaneously exposing and hiding current events; that is, the truth is always in the process of becoming, as it is always in the process of being.

Visvabandhu Tarkatīrtha’s “The Nyāya on True Cognition (pramā)”. Translated from Sanskrit and Bengali with explanatory notes

The following publication includes the translation of the paper “The Nyāya on True Cognition (pramā)” by late Mahāmahopādhya pandit Visvabandhu Tarkatīrtha (1916-2006), translated from Sanskrit and Bengali, supplemented with an introduction (including the short biographical note) and additional explanatory notes by J.L. Shaw. The text aims to discuss the Nyāya conception of truth ( pramātva ), which is a property of cognition. According to Gaṅgeśa, the founder of Navya-Nyāya, the truth cannot be considered as a class-essence ( jāti ) because there will be a defect called ‘ sāṅkarya ’ between truth ( pramātv a) and the class-essence perceptual apprehendedness ( sākṣātva ). Visvabandhu Tarkatīrtha has clarified the concepts of truth and true cognition in Navya-Nyāya, explaining the complex character of the partitiveness of truth and introducing the definitions of such characteristics of the object as non-pervasive ( avyāpya-vṛtti ) and pervasive ( vyāpya-vṛtti ). Moreover, he has also claimed that the property of being the qualificand ( viśeṣyakatva ) and the property of being the qualifier ( prakārakatva ) are related by the relation of mutual determiner-determined ( paraspara-nirūpya-nirūpaka ).

Wittgenstein’s Unglauben: Jacques Lacan and the Tractatus Logico-Philosophicus

AbstractJacques Lacan devoted one of the sessions of his important Seminar XVII, The Other Side of Psychoanalysis, to Ludwig Wittgenstein’s classic work Tractatus Logico-Philosophicus. Despite Lacan’s and Wittgenstein’s huge influence across academic disciplines (and the analytic–continental divide in philosophy), there has been no scholarly attempt to examine Lacan’s claims concerning Wittgenstein in this seminar. This paper sets out to redress this gap in the literature. Specifically, we look at the context of the engagement; Lacan’s reconstruction of Wittgenstein’s arguments; their differing conceptions of truth, knowledge and the subject; and the issue of Wittgenstein’s seemingly “psychotic” position.

The Efficacy of True Speech Gorgias Between Rorty and Foucault

According to a widespread interpretation, in Gorgias’ philosophy of language there is no room for truth at all. The only aim of logos for him would be effective persuasion and speech would be constrained by nothing but persuasiveness itself. Referring to Encomium of Helen, I try to point out, however, that in Gorgias there is an attempt to investigate the complex relationship between truth and efficacy in the functioning of language. I also suggest that, seen from this perspective, Gorgias’ conception of truth shows significant points of contact with Rorty’s and, above all, Foucault’s thinking.

Josef Pieper on Medieval Truth and Martin Heidegger’s Wahrheitsbegriff

Josef Pieper’s critique of Martin Heidegger’s Wahrheitsbegriff (concept of truth) has been virtually ignored in both Pieper and Heidegger scholarship; however, Pieper’s critique of Heidegger is both lethal and affirmative. On the one hand, Pieper makes a strong case against Heidegger’s Wahrheitsbegriff in “Vom Wesen der Wahrheit” and yet on the other he affirms his thesis that “the essence of truth is freedom.” This paper attempts to mend this gap in the literature by first presenting Heidegger’s “Vom Wesen der Wahrheit,” the essay in which Heidegger explicates his concept of truth. Second, I exegete the critique of Josef Pieper found in his “Heideggers Wahrheitsbegriff.” Third, I conclude the paper by contextualizing Pieper’s critique within Pieper’s Werke, and make a note of the philosophical insights derivative from Pieper’s less than simple relationship to Heidegger.

Two Ships Passing in the Night? A Historical Analysis of Nietzsche’s Inauspicious ‘Non-Engagement’ with the Writings of Kierkegaard with Respect to Truth

Abstract Søren Kierkegaard (1813–1855) and Friedrich Nietzsche (1844–1900) were two seminal 19th century thinkers, each of whom presented dramatically different theological and philosophical conceptions of Christianity and truth. Prior historical investigations into the relationship between these two individuals have problematised what was once a truism in Nietzsche (and Kierkegaard) studies whereby the younger Nietzsche was considered to have nil knowledge of the older Kierkegaard insofar as the former did not read the latter’s writings. Focusing on the topic of truth, this study canvasses the historical literature on Nietzsche’s reception of Kierkegaard to evidence the various ways in which Nietzsche indeed may be said to have ‘known’ Kierkegaard, or at least to have become conversant with Kierkegaard’s thought at some level of awareness. However, despite evidence of Nietzsche having encountered the thought of Kierkegaard in general and Kierkegaard’s theory of truth in particular, this study will contend that such evidence for Nietzsche’s knowledge of Kierkegaard generates as many questions as answers for the historical inquirer. Of note, as Nietzsche inauspiciously did not, in unequivocal writing, address Kierkegaard, this study concludes by illustrating a central challenge confronting historians and historiographers intent on tracking these thinkers’ influence on theological truth claims without recourse to a primary literature. That is, without recourse to a literature in which Nietzsche autonomously responded to Kierkegaard regarding the topic of truth.

Existential anxiety between Heidegger's poetry and his philosophy - Sabah Ranjdar's poetic group as a model

This investigation entitled (Existential anxiety between Heidegger's poetry and his philosophy - Sabah Ranjdar's poetic group as a model), deals with the influential role of the subject of Existential Anxiety in the philosophy of (Martin Heidegger) in highlighting the multifaceted structure of the reality of existence. Sabah Ranjdar's poetic group entitled (The Year of Zero) has been selected to dedicate this research to that topic, using his poems samples. After studying the subject and clarifying the existential foundations of the element of existential anxiety in Heidegger’s philosophy, we found that this element performs three functions in crystallizing the concept of truth from Heidegger’s point of view: 1- Finding out what the truth is. 2- Having the freedom to exist. 3- Nothingness as a means of understanding real existence. We have dealt with those functions through the project of poetry and poetic language, which Heidegger considered the authentic language to reveal the truth of existence by analyzing poetic models from the poet's (Rangdar) collection.

Complex probabilistic fuzzy set and their aggregation operators in group decision making extended to TOPSIS

Randomness and fuzziness create uncertainty in the system at the same time. To combine randomness and cognitive uncertainty into a single paradigm and incorporate more data, this article focuses on developing complex probabilistic fuzzy set. The main intention of this article is to develop a method that can solve both statistical and non-statistical uncertainties. Statistical uncertainty depicts the type of uncertainty concerning the possibility of a future event occurring and non-statistical uncertainties denote the concept of partial truth and imprecise reason. Here, statistical uncertainty is given through probability and non-statistical uncertainty is denoted via the complex fuzzy sets and are incorporated together to form the complex probabilistic fuzzy set. This combination summarizes the importance of this article as they could depict the real life situations more precisely. Proposing the complex probabilistic fuzzy set and studying its basic operations are the article’s main contributions. Also, various aggregation operators are developed for the same and their essential properties are duely explained. Further on, these operators are extended to TOPSIS which is utilized for a group decision making problem with data obtained in the form of complex probabilistic fuzzy number to find the best site for construction of ethanol plant to produce biofuel. The main reason for considering TOPSIS here is because it is a concept that formulates a scalar value taking into consideration both the best and worst alternatives, it represents the rationale of human choice in a more simplistic and straightforward logic and also, it takes less computation time.

What is truth - in science and beyond.

Truth is threatened in our societies and one might wish that scientists should stand up for truth, but in order to do so, one needs to know what is truth and how it can be recognized. The oldest and most widely accepted concept of truth is the Correspondence Theory requesting a fit of propositions and reality. In the Coherence Theory truth is a consistent property of a whole system of propositions. In the Pragmatic Theory truth works in practical terms. Scientists have defined criteria to verify true statements by experiments and by the simplicity of theories. Aristotle proposed parsimony claiming the superiority of theories which derive from fewer hypotheses. David Hume suggested probability arguments to assess the force of evidence. Nicolai Hartmann elaborated a model based on the congruence of a priori logical arguments with a posteriori empirical observations. Karl Popper introduced the falsification of testable theories as a way to better theories. The analysis shows that scientific and medical research uses classical philosophical criteria of truth in their daily work. Humanities use different, hermeneutic criteria of truth. Finally, societies need for their coherence a dialectic approach to truth based on honest discussion of opposing views.

The Righteous Will Live by the Truth: A Kierkegaardian Proposal for a Trinitarian Epistemology

This article contends that truth is trinitarian and that theology ought to treat epistemology existentially. To demonstrate this, a brief historical study is conducted on the development of the concept of truth and how different approaches revolve around the definitions of truth as ἀλήθεια, veritas, and תֶ מֱא .Even though these words translate the same in English, historically each one discloses different angles of truth. By emphasizing one of the definitions in detriment of others, it is argued that truth has been fragmented in distinct concepts apparently opposed. While ἀλήθεια emphasizes the Greek concept of truth, veritas highlights the Latin, and תֶ מֱא the Hebrew. The concepts are representatively demonstrated in the thoughts of Plato, Tertullian, Augustine, Descartes, Kant, and Kierkegaard. Accordingly, this article argues for the need to develop an epistemology that is not trichotomic with the concepts of truth dissociated in different spheres of knowledge, but rather, as an inseparable single trinitarian truth. It is argued that there is a need to recover the meaning of truth from the Hebrew תֶ מֱא ,as an important concept that exposes truth as trinitarian, merging the concepts of ἀλήθεια and veritas under human existential reality. The study proposes that the epistemology of the Christian philosopher, Søren Kierkegaard, is helpful for this understanding, especially concerning his concept of appropriation of truth. To exemplify the argument, Abraham’s test of sacrificing Isaac is analyzed. The trinitarian orientation of truth as proposed in this article provides a theological posture, framing truth as incarnational where “the righteous will live by the truth” (Romans 1:17, Galatians 3:11, Hebrews 10:38). Finally, this article also presents some implications for contemporary theology and the church, proposing that trinitarian epistemology is a theological antidote to current relativism. It also encourages the church to approach truth with a more comprehensive attitude, recognizing that every truth is God’s truth. Moreover, it invites the church to inoculate the anti-intellectualist mood present in some evangelical circles, approaching truth doxologically.

Readdressing Objectivity

This study focuses on the important epistemological question of the objectivity of scientific knowledge by comparing the analyses and theories developed in the two different schools of hermeneutics and pragmatism. To justify the feasibility of the comparison, we proceed from the observation that, albeit in different ways, authors such as Gadamer and Peirce revolutionize the idea of experience and its theoretical scientific relevance issuing in a new conception of cognitive truth bearing fruits to the problem of objectivity. This comparison is intertwined with the critical resumption of Betti’s theoretical scientific research, which is useful for illustrating the articulation of this problem and the scope of the operations implemented in the context of contemporary hermeneutics and for probing the problem of scientific objectivity beyond the fields of the historical and social sciences. This possibility can be glimpsed by absorbing Betti’s approach to the problem of humanities into a theory of knowledge where a position of critical realism is associated with an interpretative component in hermeneutic and pragmatic keys.

The Sufi and the Sickle: Theorizing Mystical Marxism in Rural Pakistan

AbstractIn worlds of difference, how might certain unities be forged for liberation? This paper pursues this question from the vantage-point of the dialectical tension between Marxism and religion. While some scholars have noted parallels between the two, philosophers of critical realism have aimed to establish a deeper equivalence between Marxism and religion. This paper, however, considers how an equivalence may be forged by subaltern actors in the context of political struggles—how a religious Marxism might look as a theoretical and political practice. I do this by historically reconstructing the life of Sufi Sibghatullah Mazari, a locally influential communist from Pakistan who equated Sufism with Mao-inflected Marxism. Born into a poor farming family from South Punjab, he would go on to lead peasant movements against “feudal” landlords (jagirdars) during the 1970s and be recruited into the Mazdoor Kisan Party, the country’s historically largest communist party, which drew inspiration from Mao Tse-tung. Sibghatullah’s introduction to Maoist thought and practice, especially its emphasis on a vernacular-driven communist universalism, led him to comparatively reflect on circulating insurgent Sufisms and their own universalist possibilities. Maoism and Sufism’s shared universalist elements then allowed him to equate the two: an equivalence he centered on the concept of Truth (Haqiqat). Sibghatullah also expressed this “mystical Marxism” in his political practice, as he mentored revolutionary Sufi disciples, recruited Sufi-inflected mullahs into the communist party, built alternative insurgent mosques, and even challenged the tribal and patriarchal “honor” codes, practices that, in undermining landlordism’s hegemony over Islam, threatened its reproduction.

Is Nothing Sacred?

AbstractIf the twenty-first-century university is to repent of its racist past and present in order to become something other than an instrument of late capitalism, it will need conceptual space and language that break from the neoliberal and Enlightenment frameworks many faculty have internalized. The apocalyptic crises that came to a head in the United States in the summer of 2020 and built to January 2021 can help us make that break. Writing from the “red state” of Tennessee, which was “purple” in living memory, on a patch of university earth that is the ancestral home of the Cherokee, Yuchi, and Muscogee Creek Nations, the author claims the university as sacred space in order to name what is both radical and sustainable about the university. This frame organizes the university around the concepts of place, truth, and love to reorient the public understanding of higher education away from a process of fitting students for the existing economy and toward the work of mutual survival in a democratic society.

How Does Martin Heidegger’s Concept of Truth Create a Better Understanding of Knowledge and Politics

In this article, the author examines the concept of truth by M. Heidegger in light of social and epistemological issues. He believes that “truth as unconcealment” is a more productive approach than the theory of correspondence or coherence since it can capture a number of socio-humanitarian concepts where verification is complicated. The author believes that Heidegger’s existential-historical thought about the “essence of truth” receives a logical continuation in the “esoteric initiative” or “sygetics”, which — if it is explicated in relation to the social attitudes and imperatives of the thinker — means the strategy of minimizing the public sphere and returning to one’s own. With regard to the institutional (re)production of knowledge, this means a chance for philosophy and scientific research to start a new existence on the other side of academic, professional education, i.e. outside the modern university. Finally, Heidegger’s concept of truth questions the scientistic image of science and philosophy. It shows that genuine knowledge cannot totally depend on the requirement of rational reconstruction of propositions.

Понятие стратагемной истины в традиционной китайской мысли

On the basis of early Chinese philosophical texts, the legitimacy of introducing the concept of stratagem truth is demonstrated; it explicates the archaic non-verbal fundamental principle of the correspondence theory of truth that dominates modern Western culture. Such an understanding of truth is the initial intuition for a number of great civilizations of antiquity (for example, ancient Greek and ancient Chinese). The fact is that truth, taken in its original preverbal context, is far from being exhausted exclusively by the semantic relation of a linguistic expression to the extralinguistic reality corresponding to it. Truth has here not an epistemological, but an ontological sense of “authenticity” (in particular, the “authenticity” of some being). Thus, the category of Tao, which occupies a central place in Chinese philosophical thought, indicates, first of all, the true way of being of a particular entity, aimed at revealing the “truth” of this entity. Since such a truth unfolds in time, it comes out only historically, in the course of the interaction of forces that oppose or cooperate with each other. In traditional Chinese society, this rivalry/cooperation is by all means regulated by the corresponding rituals. In the system of such ritualized practices of discovering the truth, truthful speech is not just a simple statement of some fact - after all, it does not so much reveal what has already happened, but it starts the process of putting into practice what was said - the realization of the previously declared truth. As the allegorical story of “Mr. He’s Jade”, which is a classic example of such a dynamic understanding of the statement of truth, shows, such an institution of truth can be a severe test for its founder. It may require the utmost effort from him, and sometimes expose him to serious risks. In addition, success in realizing the declared truth requires considerable ingenuity: due to the lack of a uniform method of “reinforcing words with deeds”, one has to take the risk of experimenting with different behavioral strategies each time. Thus, essentialism, which distinguishes the “classical” for modern Western European thought concept of timeless truth independent of man, is opposed by the ancient procedural-event understanding of truth as a kind of “side effect” of following one or another specific Tao, where the emergence of truth has the ontological status of an occurring event, but not eternally abiding being. In the case of the human Tao, the effect of truth reveals itself in the climactic ‘moment of truth’ - the final point of success or failure of the chosen strategy/stratagem.

Deflating inflationism? Reflections on Douglas Edwards’ The Metaphysics of Truth

ABSTRACT I assess Edwards' two principal arguments against Deflationary conceptions of Truth and argue that neither is fully successful, then revisit the ‘Inflationary’ argument of chapter 1 of Truth and Objectivity. A case is outlined for a more variegated account of the opposition between realist and anti-realist views of different regions of thought than Edwards' account permits.