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Correspondence theory is a traditional model which goes back at least to some of the ancient Greek philosophers such as Plato and Aristotle. [2] [3] This class of theories holds that the truth or the falsity of a representation is determined solely by how it relates to a reality; that is, by whether it accurately describes that reality.
A classic example of correspondence theory is the statement by the thirteenth century philosopher and theologian Thomas Aquinas: "Veritas est adaequatio rei et intellectus" ("Truth is the adequation of things and intellect"), which Aquinas attributed to the ninth century Neoplatonist Isaac Israeli.
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In the related certainty theory, associated with Descartes and Spinoza, a proposition is true if and only if it is known with certainty. Logical positivism attempts to combine positivism with a version of a-priorism. Another theory of truth that is related to a-priorism is the concept-containment theory of truth.
Spinoza engaged in correspondence with Willem van Blijenbergh, an amateur Calvinist theologian, who sought Spinoza's view on the nature of evil and sin. Whereas Blijenbergh deferred to the authority of scripture for theology and philosophy, Spinoza told him not solely to look at scripture for truth or anthropomorphize God.
The semantic conception of truth, which is related in different ways to both the correspondence and deflationary conceptions, is due to work by Polish logician Alfred Tarski. Tarski, in "On the Concept of Truth in Formal Languages" (1935), attempted to formulate a new theory of truth in order to resolve the liar paradox.
The coherentist theory of justification, which may be interpreted as relating to either theory of coherent truth, characterizes epistemic justification as a property of a belief only if that belief is a member of a coherent set. What distinguishes coherentism from other theories of justification is that the set is the primary bearer of ...
Chapters 5 and 6 study the correspondence theory, where a statement is true when it corresponds to a fact. Chapters 6 and 10 concern the doctrine of speech acts . Chapters 8, 9, and 12 reflect on the problems that language encounters in discussing actions and considering the cases of excuses, accusations, and freedom.