Nature Of Truth Research Articles

Mission in polarized public social media interaction: Speaking out against injustice, standing up for truth, or loving your neighbor?

This study examines polarized US-based public social media interaction in which at least some participants support positions on public policy, politics, or social ethics using scripture, theological reasoning, spiritual authority, or ethical reasoning within a broadly Christian framework. Specifically, it considers social media interaction among commenters on public posts, in which some of the participants manifest a mission of speaking out against injustice, standing up for truth, and/or loving their online neighbors. It finds that speaking out against injustice often includes an argument about the nature of truth, but that standing up for truth can be done on its own. It also finds no incidences of loving one’s neighbor in ways that the neighbor would recognize as love, in interactions studied to date. It concludes that humility and charity are called for, because of disagreements about both justice and truth. Note that this article and the uploaded research data include social media interactions that are homophobic and transphobic, as well as interactions that may hurt or offend conservative believers.

The Essence and Epistemological Significance of the Conceptual Dispute between Fallibilism and Infallibilism

For hundreds of years, almost all representatives of philosophical epistemology have assumed that human knowledge should be based on irrefutable, infallible and absolute foundation. Finding such stable epistemological milestones that will serve as the epistemological basis for the formation of infallible knowledge, cognition, and the creation of more fundamental concepts of knowledge—and, as the ultimate goal, cognition and true knowledge—was the dream of many philosophers and epistemologists. The epistemological dispute of fallibilism and infallibilism is highly valuable when viewed through the lens of the presented problem. A decision in favour of either side may lead one to reconsider issues such as the nature and justification of knowledge, the objectivity of scientific knowledge, the possibility of cognition, the nature of truth and its criteria, truth as the end goal of scientific research and cognition, and the issues surrounding the growth and progress of science. These issues are fundamental and guiding issues for the future development of philosophical epistemology and philosophy of science. Despite the fact that various attempts have been made to study the epistemological dispute of opposing concepts, especially since the 19th century, and each of the concepts separately has been the subject of numerous studies throughout the history of philosophy, nevertheless, today there is still no unified understanding of the essence of the epistemological dispute of fallibilism and infallibilism, the main range of problems and questions of the latter, as well as the epistemological meaning of the conceptual dispute. The study and analysis of the essence of an epistemological dispute, the clarification of its epistemological meaning, as well as the identification in the context of the dispute and the framework of epistemological and scientific problems arising from it are considered the central points of this work. To this end , the following tasks and questions were set in the article: 1. What is the essence and epistemological significance of the dispute between fallibilism and infallibilism? 2. What range of problems does an epistemological dispute suggest? 3. What is the significance of the epistemological dispute between fallibilism and infallibilism from the perspective of understanding, rethinking and solving the problems of philosophical epistemology and philosophy of science?

Avasthātraya: Deeper insights

The Upaniṣad or Vedānta is certainly the most brilliant expression of Indian wisdom. From time immemorial it has been the driving force behind all intellectual and spiritual pursuits of the seers. The crowning glory of the Upaniṣad lies in its spirit of inquiry into the nature of truth. It has not only impacted the knowledge systems of India but has gained a global recognition for its consistently significant contribution to the development of the science of consciousness, in addition to the value-based knowledge it imparts. It conceives of pure consciousness to be the eternal, all-pervasive and transcendental Reality which is termed Ātman or Brahman. The individual being is the worldly manifestation of the pure consciousness and it is ignorant of its real nature owing to its association with the limiting adjuncts. According to a few principal Upaniṣads, that real nature, as pure consciousness, can be intuited by an individual after transcending three intermediate states Jāgaritasthāna, Svapnasthāna and Suṣuptasthāna. These three consecutive states do not refer only to the ordinary states of sleep and wakefulness but may be regarded as the steps towards the realization of Supreme Reality. In-depth analysis reveals a close correspondence of these three states with the states of Samādhi as mentioned in the Pātañjala Yogasūtra. The paper offers a deeper insight into the nature of these three intermediate states through which the absolute Consciousness can be perfectly realized in its entirety.

Reason and Faith: A Conflict through the History of Philosophy

The relationship between faith and reason has been a subject of profound philosophical inquiry throughout history. Philosophers from different periods and traditions have grappled with the tension between religious belief and rational inquiry, shaping our understanding of the complex relationship between faith and reason. In ancient times, thinkers explored the nature of knowledge and the role of reason in uncovering truth. While reason played a central role, faith in divine beings also had significance. During the medieval period, theologians sought to reconcile faith and reason, considering them as complementary faculties for attaining truth. Throughout history, the exploration of the relationship between faith and reason has shaped philosophical discourse and provided insights into knowledge, belief, and the human condition. The ongoing dialogue continues to stimulate intellectual inquiry and offers different perspectives on the nature of truth and the meaning of existence.

Case Report: What—or who—killed Frank Ramsey? Some reflections on cause of death and the nature of medical reasoning

Philosopher Frank Ramsey died in 1930 aged only 26. There has been much speculation about the nature of his final illness and the sequence of events which led to his death. To prepare this case report, we traced Ramsey’s medical records and combined them with an extensive and unique dataset of contemporaneous sources. We use these to evaluate three possible explanations for Ramsey’s illness and its unexpectedly fatal trajectory—infectious (Weil’s disease), autoimmune (primary sclerosing cholangitis) and obstructive (gallstones). We explore how uncertainty surrounding each of these possibilities might have influenced Ramsey’s doctors’ thoughts and actions, including their ill-fated decision to perform the emergency operation that appears to have precipitated his final decline. We then reflect on the unfinished opus on which Ramsey was working when he died—on the nature of truth and how humans reason under conditions of uncertainty. We end with some thoughts linking Ramsey’s death to his philosophy.

The Nature of Truth: Theories and Reflections

Truth is one of the main concepts of Philosophy, some even consider it the most important of all (W. Künne). This concept is also a foundation for other philosophical concepts. Some of them even depend intrinsically on it, such as the concepts of belief (to believe in something is to believe this something is true), knowledge (if you know something then that something is true), fact (facts are what make our statements true), existence (true reality is the external world that exists) and modality (there are propositions that can be true in all possible worlds), among many others. Truth is also a crucial concept for other domains. Science is said to be the search for the truth of the Natural World and the good life is said to be the pursuit of the good (Aristotle). If one considers that the good and the just are objects of knowledge (R. Campbell), then, there could be no good or justice without truth, insofar as knowledge needs truth. Also, our confidence in the robustness of western political and social institutions has always rested on truth. Unfortunately, this basis, which is the foundation of trust and, therefore, of the robustness of our institutions, is being eroded by external forces, deniers and nihilists, by undermining the concept of Truth, endangering in that way the democratic model (H. Frankfurt). The troubled events we have recently experienced – the raise of populisms, conspiracy theories, pandemic skepticism, the conflict in Ukraine not only in the battleground but also in the info space – could, to some extent, make us question whether, in fact, there is still any theoretical interest in “truth”. As several authors have noted, it seems that today we live in a society of “post-truth” (A. Szakolczai) or “veritophobia” (A. Goldman), where lies are tolerated and facts ignored. Also, for this reason, understanding what truth is by reflecting on its nature and function, from the most sophisticated conceptual schemes to its most everyday uses, seems to be a philosophical task of the utmost importance. This is why the Revista Portuguesa de Filosofia has decided to dedicate this special issue to the subject of truth.

Fabricating the Truth About Bruno Latour(s)

In his lifetime, Bruno Latour (1947-2022) made many provocative and controversial arguments, such as about the nature of the practices of the natural sciences, and against standard social scientific forms of critique. Running through many of Latour’s interventions, aimed at what he took to be stultifying forms of academic and intellectual orthodoxy, was a concern with the nature of truth. Whether emphasising how science fabricates its ‘facts’, or in having to deal with uncomfortable similarities between that sort of analysis and the attacks on the allegedly fraudulent nature of climate science by climate sceptics, or in presenting the societal bases of standard forms of social critique as fictitious, Latour was constantly engaged in battles about and polemics concerning what counts as truths and truthfulness. In this paper, we consider the nature of some of the main contours of Latour’s battles about and with truths. We present an account of his practice in a critical light. Sometimes that involves stepping outside of the ‘anti-critical’ frame of reference he sought to construct and impose on how philosophy, sociology and other ways of thinking are done, but it also sometimes involves using that apparatus, while turning it against the intentions of the author. The purpose of this paper is not to try out-do Latour in the dismissal of intellectual positions other than one’s own. Instead, we focus on other types and levels of failure in the career-long endeavours and engagements with matters of truth of this curious but undoubtedly unavoidable figure, ‘Bruno Latour’. We end by speculating if more ‘Bruno Latours’ will be fabricated in the service of new modes of truth-creation in the future.

Truth and its uses: deflationism and alethic pluralism

Deflationists believe that the question “What is truth?” should be answered not by means of a metaphysical inquiry into the nature of truth, but by figuring out what use we make of the concept of truth, and the word ‘true’, in practice. This article accepts this methodology, and it thereby rejects pluralism about truth that is driven by ontological considerations. However, it shows that there are practical considerations for a pluralism about truth, formulated at the level of use. The theory expounded by this article states that truth is a dual-purpose tool; it can be used as a device for transferring justificatory burdens and, for select areas of discourse, it can also be used as a standard, a norm. This contrast in how truth is used introduces a bifurcation in our discourse that is reminiscent of metaphysical divides traced by more traditional versions of alethic pluralism. However, my pluralism “at the level of use” states that truth is plural solely at the level of use. It is unified at both the conceptual as well as the metaphysical level. At those levels, the theory takes its cue from deflationism. As such, this theory is offered as a midway point and as a potential way forward in the debate between deflationism and pluralism.

FITRAH MANUSIA DAN RELEVANSINYA DENGAN PENDIDIKAN ISLAM DI ERA 4.0

Abstract
 Humans are born with various potentials that exist in them and that is a basic human nature that must be developed optimally to make a complete human being, one of which is through the process of Islamic education. This study aims to determine the relationship between human nature and the world of Islamic education. The method used is a qualitative research method with a Library Research design. The data collection technique is by looking for relevant sources, both books, and journals with national reputations. As for the analysis using content analysis (content analysis). The results of the study show that in humans there is a nature that must be developed, namely: 1) Religious nature, 2) Reasonable nature, 3) Hygiene nature, 4) Moral/Akhalak nature, 5) Independence nature, 6) Truth nature, 7) Justice, 8) Equality, 9) Individual nature, 10) social nature, 11) sexual nature, 12) economic nature, 13) political nature, 14) artistic nature. All the potentials of human nature in the era of 4.0 are so unstoppable that they bring many children who cannot develop their potential properly, even in a negative direction which is very concerning. Therefore, Islamic education is related to the development of the potential of human nature because in it there are systems that regulate child development and of course, the values ​​taught are Islamic values ​​based on the Qur'an and Sunnah. So that it will direct children in perfecting the potential that exists in them.

Précis of The Metaphysics of Truth

ABSTRACT In this précis, I give a short overview of my book. The Metaphysics of Truth, focusing on the two main aims of the book: (i) developing a pluralist metaphysical framework incorporating both truth and existence; (ii) arguing for the importance of thinking about the nature of truth in response to deflationary and primitivist approaches.

Analysis of Heidegger's "On the Essence of Truth"

The research background is "On the Essence of Truth", a monograph on philosophical research by the famous German philosopher Heidegger, which is compiled from his lecture notes. Its main content is that Heidegger gave his own answer to the question of the essence of truth by studying the works of ancient Greek philosopher Plato, especially "Reign" and "Theaetetus".The research goal of this paper is to try to reveal the core of "On the Nature of Truth" is that the essence of truth is freedom, and freedom reveals itself as the Being of beings; that is, it participates in the Un-Verbergung process of beings itself. The research methods I adopt are philology, hermeneutics, literature research and comprehensive text analysis. My main finding lies that freedom itself originates from the primordial nature of truth, the mystical operation in delusion, and the concealing operation of the concealed. Contributions to the field of my findings and key messages are the essence of truth is to clarify the origin, foundation and essence of truth through the clarification of the difference between beings and Being. This is of great help for people to understand and study Heidegger's "On the Essence of Truth" more clearly.

Fluid Adaptive Revision and Twin-Track Authorship: Andrew Bovell’s Lantana Series from Stage to Screen

ABSTRACT This article examines Andrew Bovell’s Lantana series, arguing that his adaptive transformation of his own texts offers a notable exposition of auto-adaptation as an organic process. The ten-year creative and selective journey, in which the Australian playwright explores the themes of loss, trust, betrayal, entanglement, and emotional disconnection, began with the 1992 one-act play Like Whiskey on the Breath of a Drunk You Love and culminated in the 2001 award-winning film Lantana, offering an insight into fluid revision and twin-track authorship. Bovell’s screenplay retells and reimagines the events and themes of its four predecessors, crafting his ideas on the precarity of human relationships and the nature of truth into a tight, reflexive structure, through fragmentation and musical orchestration. In conclusion, the Lantana series exhibits auto-adaptation as a continuous process of growth, in which the pre-texts function as independent works of art and as resources for further reimagining and adaptive revision.

Truth as a Buddhist value: whatever works?

Buddhism is sometimes said to hold a pragmatic conception of truth, according to which a statement is true just in case it leads to the attainment of one’s goals. Since a true utterance would then be one that is likely to lead to the attainment of the interlocutor’s goals, this would show that the Buddha was not inconsistent when he said seemingly incompatible things on different occasions: to assess the truth of an utterance one must consider the context, which includes the goals and the capacities and dispositions of one’s interlocutor. Today, there is widespread skepticism about the possibility of consensus concerning the nature of the good life; the liberal state is widely seen as the ideal political formation precisely because it leaves room for individual variation in conceptions of the good. In such a context, adopting a pragmatic conception of truth would have the result that truth was whatever worked for the individual given the goals they happen to hold. Presumably, a Buddhist would reject this idea of true belief as belief that leads to individual gratification. In order to support this rejection, they would need to claim that certain goals are intrinsically more worthy of attainment than others. The question could then be raised whether such a claim is compatible with a pragmatic conception of truth. Various possible responses to this question are explored, the aim being not only to determine what a Buddhist ought to say about truth, but also to find out something about the nature of truth as a value.

Robert Greville on Sins, Privations, and Dialetheism

AbstractIn the history of Western philosophy, dialetheism – the view that some sentences are both true and false – has been unpopular. This paper recovers a previously overlooked episode in the history of dialetheism. Specifically, it reconstructs a section of Robert Greville's The Nature of Truth (1640) in order to show that he was a dialetheist. Greville's consideration of the view that evil is a privation led him to endorse the claim that sinful acts are contradictory; they are the subjects of both being and non‐being. The paper also explores responses to Greville from John Wallis and Nathaniel Culverwell.

Does Truth Have Degrees? Bradley’s Doctrine of Degrees of Truth

What is the nature of truth? This question has been answered by philosophers in quite different ways, while F. H. Bradley asserts that truths have degrees and that no proposition can be stated to be simply true or false. In this paper, I briefly illustrate what he calls the doctrine of degrees of truth and try to address the problems it entails. I first explain what he means by truth and error/falsehood (he does not make a clear distinction between the two terms); then, I concentrate on his criticisms of three theories of truth, followed by a discussion of his own identity theory of truth. I will be focusing on his doctrine of the degrees of truth and highlight its difficulties. I show that his theory faces some insurmountable difficulties, and it should be motivated by a particular form of monism that he insisted on, saying existence monism.

Hermeneutika kao metodološki pristup istraživanju u pedagogiji

Pedagogical research is based on specific views on the nature of truth and reality, which means that every research has its methodological orientation that determines the research approach and procedure. As the investigation of the methodological approaches provides an insight into the world of pedagogical research, it indirectly provides an insight into the current state of affairs in pedagogical theory and practice. Hermeneutical approach to research is one of the methodological approaches in pedagogy that has been unfairly neglected. The aim of this paper is to point to the significance, outreach, and the possibility of applaying this method in pedagogical research. Starting from the nature of pedagogical phenomena, the paper analyzes the basic assumtions of hermeneutics from the perspective of its implementation in researching pedagogical issues. The author emphasizes the importance of a deeper insight into specific phenomena, events, and processes, as well as the need for this approach and the possibilities of applying hermeneutical circle not only in pedagogical research, but also in pedagogical practice. The importance of analyzing this approach is also reflected in the fact that qualitative research, more or less explicitly, is mostly based on the foundations of this approach.

Leibniz on the Grounds of the Principle of Sufficient Reason

Abstract I examine several alleged grounds of the principle of sufficient reason in Leibniz’s philosophy. These include the nature of a requisite and a sufficient condition, the nature of truth, and the nature of harmony. I argue that Leibniz does not ground the PSR in any of these ways. Instead, he is committed to a value-based grounds of the PSR: God creates the best possible world, and the fact that the PSR obtains in this world contributes to it being the best. I conclude by considering some objections to this way of grounding the PSR.

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.

What philosophy can do for intelligence

ABSTRACT Intelligence appears to be a pragmatic, or even cynical, profession. Any “practical” or “pragmatic” enterprise, however, contains implicit assumptions about purpose, priorities, ethics, and even moral constraints. At the highest theoretical level, intelligence involves unavoidable assumptions and presumptions about heuristics, the nature of truth, the definition of risk, and the possibility of a “scientific” approach to predictive analysis. This paper proposes that there is no single, “philosophy of intelligence,” but that the application of philosophy is critical for understanding what intelligence is, why we pursue intelligence, what limits expectations from intelligence, and what the normative constraints on intelligence should be.

Lies My Preacher Told Me: An Honest Look at the Old Testament

Lies My Preacher Told Me: An Honest Look at the Old Testament