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  1. Michael Albrecht (2006). Wahrheitsbegriffe von Descartes bis Kant. In Markus Enders & Jan Szaif (eds.), Die Geschichte des Philosophischen Begriffs der Wahrheit. De Gruyter 231--250.
  2. Gordon Prescott Barnes (2007). Necessity and Apriority. Philosophical Studies 132 (3):495 - 523.
    The classical view of the relationship between necessity and apriority, defended by Leibniz and Kant, is that all necessary truths are known a priori. The classical view is now almost universally rejected, ever since Saul Kripke and Hilary Putnam discovered that there are necessary truths that are known only a posteriori. However, in recent years a new debate has emerged over the epistemology of these necessary a posteriori truths. According to one view – call it the neo-classical view – knowledge (...)
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  3. Roderich Barth (2004). Absolute Wahrheit Und Endliches Wahrheitsbewusstsein: Das Verhältnis von Logischem Und Theologischem Wahrheitsbegriff - Thomas von Aquin, Kant, Fichte Und Frege. Mohr Siebeck.
    Originally presented as the author's thesis (doctoral - Halle-Wittenberg) under the title: Die Krise des theologischen Wahrheitsbegriffs.
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  4. Manfred Baum (1983). Wahrheit bei Kant und Hegel. In Heinrich Dieter (ed.), Kant oder Hegel? Über Formen der Begründung in der Philosophie. Klett-Cotta 230-249.
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  5. Gordon G. Brittan (1987). The Reality of Reference: Comments on Carl Posy's “Where Have All the Objects Gone?”. Southern Journal of Philosophy 25 (S1):37-44.
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  6. Andrew Brook (1992). Kant's A Priori Methods for Recognizing Necessary Truths. Canadian Journal of Philosophy 22 (sup1):215-252.
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  7. María Isabel Cabrera Bosch (1996). Verdad y juicio reflexionante en Kant. Dianoia: Anuario de Filosofía 42:81-90.
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  8. Mirella Capozzi (1991). Realism and Truth: Putnam and Kant. In Domenico Costantini & Maria Carla Galavotti (eds.), Atti del Congresso Nuovi problemi della logica e della filosofia della scienza. vol. 1, 157-164.
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  9. Mirella Capozzi (1987). Kant on Logic, Language and Thought. In Dino Buzzetti & Maurizio Ferriani (eds.), Speculative Grammar, Universal Grammar and Philosophical Analysis of Language. Benjamins 97-147.
  10. Arindam Chakrabarti (2001). Truth, Recognition of Truth, and Thoughtless Realism. The Proceedings of the Twentieth World Congress of Philosophy 2001:41-59.
    Witnessing the fate of the various definitions of truth, Donald Davidson has recently called the very drive to define truth a “folly.” Before him, Kant and Frege had given independent arguments why a general definition of truth is impossible. After a quick summary of their arguments, I recount several reasons that Gangeśa gave for not counting truth as a genuine natural universal. I argue that in spite of defining truth as a feature of personal and ephemeral awareness episodes, the Nyāya (...)
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  11. Predrag Cicovacki (2002). Between Truth and Illusion: Kant at the Crossroads of Modernity. Rowman & Littlefield Publishers.
    Truth, Cicovacki says, presupposes neither a dominance of subject or object, but their dynamic and reciprocal interactive relation. The absence of proper interactions leads to various forms of self-projections or illusions. Truth, by contract, exists in a harmonious interaction between its subjective and objective elements. Cicovacki thus locates the value of truth between traditional absolutist claims and contemporary relativism.
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  12. Predrag Cicovacki (1995). Kant on the Nature of Truth. In Hoke Robinson (ed.), Proceedings of the Eight International Kant Congress. Marquette University 199-205.
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  13. Paul Copan (1997). Correspondence or Coherence? The Truth About Kant. Dialogue 40:10-18.
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  14. Konrad Cramer (1982). Kant o Hegel: esbozo de una alternativa relativa a la teoría de la verdad dentro de la Filosofía idealista clásica. Anuario Filosófico 15 (2):19-32.
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  15. Walter Del-Negro (1925). Zum Wahrheitsproblem. Kant-Studien 30 (1-2):115-134.
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  16. Jorge E. Dotti (1987). La razón en su uso regulativo y el a priori del «sistema» en la primera Crítica. Revista de Filosofía (Madrid) 1:83.
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  17. Jorge Eugenio Dotti (1983). Lógica formal, lógica trascendental y verdad en la primera Crítica. Cuadernos de Filosofía 19 (30/31):121.
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  18. Jeffrey Brian Downard (2004). Nietzsche and Kant on the Pure Impulse to Truth. Journal of Nietzsche Studies 27 (1):18-41.
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  19. Dina Emundts (2013). Kant über Wahrheit. In Margit Ruffing, Claudio La Rocca, Alfredo Ferrarin & Stefano Bacin (eds.), Kant Und Die Philosophie in Weltbürgerlicher Absicht: Akten des Xi. Kant-Kongresses 2010. De Gruyter 563-574.
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  20. W. P. Esterhuyse (1972). From Plato to Kant: The Problem of Truth. In Lewis White Beck (ed.), Proceedings of the Third International Kant Congress. Reidel 281-287.
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  21. Edgard José Jorge Filho (2008). Concerning the Problem of Error in Kant. Proceedings of the Xxii World Congress of Philosophy 16:67-76.
    In the Introduction to the Transcendental Dialectic, of the Critique of Pure Reason, Kant presents a conception of error. In the (Jäsche) Logic, he also deals with the problem of error, albeit in a different way. This paper aims to highlight this difference and arguing that, in the (Jäsche) Logic, error is explained more consistently and suitably than it is in the Transcendental Dialectic. It begins by considering judgment as the place of truth, falsehood and error, and inquiring into the (...)
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  22. A. Freire (1983). Juan Miguel Palacios, El Idealismo Transcendental: Teoría de la Verdad. [REVIEW] Revista Portuguesa de Filosofia 39 (1):227-227.
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  23. Martha I. Gibson (2011). A Revolution in Method, Kant's “Copernican Hypothesis”, and the Necessity of Natural Laws. Kant-Studien 102 (1):1-21.
    In an effort to account for our a priori knowledge of synthetic necessary truths, Kant proposes to extend the successful method used in mathematics and the natural sciences to metaphysics. In this paper, a uniform account of that method is proposed and the particular contribution of the ‘Copernican hypothesis’ to our knowledge of necessary truths is explained. It is argued that, though the necessity of the truths is in a way owing to the object's relation to our cognition, the truths (...)
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  24. Karen Gloy (2007). Kants Wahrheitstheorie und moderne Positionen. Mitteilungen des Instituts Für Wissenschaft Und Kunst, Wien 62:2-7.
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  25. Adolfo León Gómez (1985). Lógica y criterios de verdad en Kant. Ideas Y Valores 35 (66):65.
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  26. Robert Hanna (2015). Cognition Content and a Priori: A Study in the Philosophy of Mind and Knowledge. Oxford University Press Uk.
    Robert Hanna works out a unified contemporary Kantian theory of rational human cognition and knowledge. Along the way, he provides accounts of intentionality and its contents, sense perception and perceptual knowledge, the analytic-synthetic distinction, the nature of logic, and a priori truth and knowledge in mathematics, logic, and philosophy. This book is specifically intended to reach out to two very different audiences: contemporary analytic philosophers of mind and knowledge, and contemporary Kantian philosophers or Kant-scholars. At the same time, it rides (...)
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  27. Robert Hanna (2011). The Myth of the Given and the Grip of the Given. Diametros 27:25-46.
    In this paper I argue that the Sellarsian Myth of the Given does not apply to all forms of Non-Conceptualism; that Kant is in fact a non-conceptualist of the right-thinking kind and not a Conceptualist, as most Kant-interpreters think; and that an intelligible and defensible Kantian Non-Conceptualism can be developed which supports the thesis that true perceptual beliefs are non-inferentially justified and also normatively funded by direct, embodied, intentional interactions with the manifest world (a.k.a. the Grip of the Given).
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  28. Robert Hanna (2006). Review: Underwood, Kant's Correspondence Theory of Truth: An Analysis and Critique of Anglo-American Alternatives. [REVIEW] Kantian Review 11 (1):136-138.
  29. Robert Hanna (2000). Kant, Truth and Human Nature. British Journal for the History of Philosophy 8 (2):225 – 250.
  30. Robert Hanna (1998). A Kantian Critique of Scientific Essentialism. Philosophy and Phenomenological Research 58 (3):497-528.
    According to Kant in the Prolegomena, the natural kind proposition (GYM) "Gold is a yellow metal" is analytically true, necessary, and a priori. Saul Kripke and Hilary Putnam have argued that on the contrary propositions such as (GYM) are neither analytic, nor necessary, nor a priori. The Kripke-Putnam view is based on the doctrine of "scientific essentialism" (SE). It is a direct consequence of SE that propositions such as (GE) "Gold is the element with atomic number number 79" are metaphysically (...)
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  31. Robert Hanna (1998). How Do We Know Necessary Truths? Kant's Answer. European Journal of Philosophy 6 (2):115–145.
    It is traditionally held that our knowledge of necessity is a priori; but the familiar theories of a priori knowledge – platonism and conventionalism – have now been discredited, and replaced by either modal skepticism or a posteriori essentialism. The main thesis of this paper is that Kant's theory of a priori knowledge, when detached from his transcendental idealism, offers a genuine alternative to these unpalatable options. According to Kant's doctrine, all epistemic necessity is grounded directly or indirectly on our (...)
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  32. Robert Hanna (1993). The Trouble with Truth in Kant's Theory of Meaning. History of Philosophy Quarterly 10 (1):1-20.
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  33. Paul Healy (1988). Kant, Blanshard, and the Coherence Theory of Truth. Idealistic Studies 18 (3):266-274.
    Against blanshard's classic argument for coherence, i maintain that coherence is neither the sole criterion nor nature of truth. in the face of blanshard's insistence that, since truth cannot be a matter of correspondence it must necessarily be a matter of coherence, i propose and defend a third option which combines the two polar positions. i develop this option through analysis of kant's writings on truth.
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  34. Heinz-Dieter Heckmann (1981). Was ist Wahrheit? Eine systematisch-kritische Untersuchung philosophischer Wahrheitsmodelle. Winter.
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  35. Axel Hesper (2011). Truth and Holding to Be True. Synthesis Philosophica 25 (2):317-332.
    The result of Kant’s reflection on the traditional concept of truth as adequacy between knowledge or concept and object – the view that there is no general material or general formal criterion of truth which would be sufficient – leads towards the critical insight that we are regarding holding to be true, and that it presents itself in three modes: either as opinion, belief or knowledge. Therefore, not only Hegel, but Kant too came to realise that a proposition is not (...)
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  36. R. Hiltscher (1993). Kants Begründung der Adäquationstheorie der Wahrheit in der transzendentalen Deduktion der Ausgabe B. Kant-Studien 84 (4):426-447.
  37. Reinhard Hiltscher (1988). Wahrheit und Reflexion. Eine transzendentalphilosophische Studie zum Wahrheitsbegriff bei Kant, dem frühen Fichte und Hegel. Bouvier Verlag.
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  38. Doris Vera Hofmann (2000). Gewissheit des Fürwahrhaltens: Zur Bedeutung der Wahrheit Im Fluss des Lebens Nach Kant Und Wittgenstein. De Gruyter.
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  39. Heimo Hofmeister (1972). The Problem of Truth in the Critique of Pure Reason. In Lewis W. Beck (ed.), Proceedings of the Third International Kant Congress. D. Reidel Publishing Company 316-321.
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  40. Gregory M. Holden (1995). System, Science, and Truth: Fichte's Reflections on the Distinction Between Form and Content in Kant's Critical Philosophy. Dissertation, Southern Illinois University at Carbondale
    Kant's Critical philosophy held that the mind is the form of experience, which is brought to bear on content that is given to the form from a standpoint outside the confines of the form itself. Once a form/content distinction has been assumed, however, the truth status of propositions within the system can only be maintained by claiming that they somehow conform to the form that makes those propositions possible as propositions-- that the proposition in question can only be understood from (...)
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  41. Paulo Jesus (2010). Le Je Pense Comme Facteur de Vérité: Adéquation, Cohérence Et Communauté Sémantique. Kant-Studien 101 (2):167-188.
    This article proposes a reading of the Kantian transcendental apperception that attempts both to reinforce the cognitive efficacy of its spontaneity and to determine the modus operandi of its unifying function . Thus, being irreducible to a pure logical form , the I think is meant to constitute the qualitative unity of all possible representational system, insofar as it performs an infinite process of semantic or narrative unification. From this standpoint, the I think denotes the key operation that produces meaning, (...)
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  42. Srećko Kovač (2008). In What Sense is Kantian Principle of Contradiction Non-Classical? Logic and Logical Philosophy 17 (3):251-274.
    On the ground of Kant’s reformulation of the principle of con- tradiction, a non-classical logic KC and its extension KC+ are constructed. In KC and KC+, \neg(\phi \wedge \neg\phi),  \phi \rightarrow (\neg\phi \rightarrow \phi), and  \phi \vee \neg\phi are not valid due to specific changes in the meaning of connectives and quantifiers, although there is the explosion of derivable consequences from {\phi, ¬\phi} (the deduc- tion theorem lacking). KC and KC+ are interpreted as fragments of an S5-based first-order (...)
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  43. Angéle Kremer-Marietti (1992). Vérité kantienne et science lacanienne. Revue Internationale de Philosophie 1 (180):6-28.
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  44. Rebecca Kukla (2005). The Antinomies of Impure Reason: Rousseau and Kant on the Metaphysics of Truth-Telling. Inquiry 48 (3):203 – 231.
    Truth-telling is a project that is both gripping and problematic for Rousseau, as he is both captured by an ideal of telling as complete, undistorted discernment, documentation and communication, and also haunted by the fear that telling can never be this innocent. For Rousseau, as for Kant, telling does not leave the told untouched; rather, telling gives us a type of contact with objects that is marked and mediated by the process of telling itself, and hence the possibility of immediately (...)
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  45. Mark Lafrenz, Kant and Putnam: Internal Realism and Truth.
    I provide in this paper an examination of the influence of Immanuel Kant on the internal realist Hilary Putnam. I begin by discussing Putnam’s transition from external, or metaphysical, realism to internal realism, and argue in favor of the view that Kant is best understood as an internal realist. Where Putnam is concerned, I am interested here only in his versions of external and internal realism and not with his more recent views. Having laid out a case for internal realism, (...)
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  46. Harold Langsam (2000). Kant's Compatibilism and His Two Conceptions of Truth. Pacific Philosophical Quarterly 81 (2):164–188.
    In this paper, I explain how Kant's views can be reconciled, and I argue that the relevance of transcendental idealism here is that it shows that determinism is known to be true, not in accordance with the familiar correspondence notion of truth, but only in accordance with a weaker notion of truth, Kant's empirical notion of truth, which is a kind of coherence notion of truth. (edited).
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  47. Nectarios G. Limnatis (2006). The Canon and the Organon of Thought. Idealistic Studies 36 (2):123-139.
    This paper looks at the Kantian background in the development of the views on formal logic and contradiction in German Idealism. Assuming the post-Kantian view, I examine what Kant advanced and what he left unsettled, provoking thus the subsequent debate. I start by showing (§1) that already the pre-critical Kant questions the effectiveness of formal logic in philosophical discourse andclaims that the laws of identity and non-contradiction fall short of explaining change, opposition, and contradiction, all these being parts of reality. (...)
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  48. Huaping Lu-Adler (2013). The Objects and the Formal Truth of Kantian Analytic Judgments. History of Philosophy Quarterly 30 (2):177-93.
    I defend the thesis that Kantian analytic judgments are about objects (as opposed to concepts) against two challenges raised by recent scholars. First, can it accommodate cases like “A two-sided polygon is two-sided”, where no object really falls under the subject-concept as Kant sees it? Second, is it compatible with Kant’s view that analytic judgments make no claims about objects in the world and that we can know them to be true without going beyond the given concepts? I address these (...)
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  49. Holger Maaß (2000). Dieter Lohmar, Erfahrung Und Kategoriales Denken. Hume, Kant Und Husserl Über Vorprädikative Erfahrung Und Präikative Erkenntnis. [REVIEW] Husserl Studies 17 (1):71-82.
  50. Friedrich Maywald (1912). Über Kants transzendentale Logik oder die Logik der Wahrheit. Archiv für Geschichte der Philosophie 25 (4):424-428.
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