In order to shed light on the question of whether reliabilism entails or excludes certain kinds of truth theories, I examine two arguments that purport to establish that reliabilism cannot be combined with antirealist and epistemic theories of truth. I take antirealism about truth to be the denial of the recognition-transcendence of truth, and epistemic theories to be those that identify truth with some kind of positive epistemic status. According to one argument, reliabilism and antirealism are incompatible because the former (...) takes epistemic justification to be recognition-transcendent in a certain sense that conflicts with the latter's denial of the recognition-transcendence of truth. I show that, because the recognition-transcendence of reliabilist justification is significantly weaker than the recognition-transcendence required by a realist conception of truth, antirealist theories of truth that deny the strong transcendence of truth do not threaten the externalist character of reliabilism. According to the second argument, reliabilism cannot be combined with an epistemic truth theory because reliabilists analyze positive epistemic status in terms of truth but epistemic theorists analyze truth in terms of positive epistemic status. However, I argue that reliabilists who wish to adopt an epistemic theory of truth can avoid circularity by appealing to a multiplicity of positive epistemic statuses. (shrink)

Brian Ribeiro argues that the pragmatic theory of truth massively misrepresents the actual use of the terms “true” and “truth.” Truths, he observes, can be distinguished from “illusions.” The latter misrepresent reality and the former do not. Psychologists, as they report on the way mentally healthy people commonly overestimate themselves, draw just this distinction. They tell us of many beliefs that are “adaptive” but illusory. Pragmatists cannot draw this distinction because their theory explains truth as adaptiveness. Therefore no sensible person (...) will be a pragmatist. In fact, however, Ribeiro paints a flawed picture of what both psychologists and pragmatists do. Psychologists provide us not with “reality-based accurate beliefs” but instead with beliefs that work, and pragmatists do not identify all beliefs that are adaptive or useful for individuals as true. Pragmatism turns out to be quite sensible, though often misunderstood. (shrink)

Can an epistemic conception of truth and an endorsement of the excluded middle (together with other principles of classical logic abandoned by the intuitionists) cohabit in a plausible philosophical view? In PART I I describe the general problem concerning the relation between the epistemic conception of truth and the principle of excluded middle. In PART II I give a historical overview of different attitudes regarding the problem. In PART III I sketch a possible holistic solution.

Crispin Wright offers superassertibility as an anti-realist explication of truth. A statement is superassertible, roughly, if there is a state of information available which warrants it and it is warranted by all achievable enlargements of that state of information. However, it is argued, Wright fails to take account of the fact that many of our test procedures are not sure fire, even when applied under ideal conditions. An alternative conception of superassertibility is constructed to take this feature into account. However, (...) it is then argued that when this revised concept of superassertibility is taken as the truth predicate of probability statements, statements whose test procedures are paradigmatically not sure fire, then any anti-realist theory of the sense of such probability statements cannot be compositional, in Dummett's sense of compositional. (shrink)

I argue in this paper that anyone who accepts the ontology of scientific realism can only accept a pragmatic theory of truth, i.e., a theory on which truth is what it is epistemically right to believe. But the combination of realism with such a theory of truth is a form of internal realism; therefore, a scientific realist should be an internal realist. The strategy of the paper is to argue that there is no adequate semantic or correspondence theory of truth (...) compatible with a realist ontology, that a redundancy theory cannot account for the value of truth, and that the only kind of truth theory which can account for the value of truth, and is compatible with a realist ontology, is a pragmatic theory. The kind of truth theory I wish to defend is objective and naturalistic, and the ontology is realistic. My position is, therefore, one of objective, naturalistic realism. (shrink)

I will discuss those epistemic accounts of truth that say, roughly and at least, that the truth is what all ideally rational people, with maximum evidence, would in the long run come to believe. They have been defended on the grounds that they can solve sceptical problems that traditional accounts cannot surmount, and that they explain the value of truth in ways that traditional (and particularly, minimal) accounts cannot; they have been attacked on the grounds that they collapse into idealism. (...) I show that all these claims are mistaken. The system of statements accepted by an adherent of an epistemic account who also accepts the equivalence scheme is the same as that accepted by an adherent of a traditional account who also accepts a remarkably strong thesis of epistemic optimism. The singling out of one rather than another claim within this system as defining 'true' cannot make as much difference as to imply idealism or refute scepticism. However, it can make all the difference when it is a matter of explaining the value of truth. For a crucial point in such explanation depends on what can be soundly substituted for what in intensional contexts; above all those governed by such verbs as 'know', 'hope', 'believe', 'value'. That is, it depends on what expressions are intensionally equivalent. And one point of singling out one formulation as definitional can be to settle just this. But though some epistemic theorists have deemed ability to explain the value of truth a merit of their account (and lack of this ability a fatal defect of traditional accounts, of minimal accounts in particular), it turns out that minimal accounts of 'true' fit a sound account of our valuing of truth in a way that epistemic accounts do not. In the course of this argument I rebut related positions: e.g. Dummett's, that minimal definitions fail because they cannot account for the point of having a notion of truth, and that an account of the practice of assertion is what would fill this lacuna. I argue to the contrary that if the point of the notion could not be explained on the basis of a traditional definition, it could not be explained at all. (shrink)

Truth is one of the central subjects in philosophy. It is also one of the largest. Truth has been a topic of discussion in its own right for thousands of years. Moreover, a huge variety of issues in philosophy relate to truth, either by relying on theses about truth, or implying theses about truth.

Is truth objective or relative? What exists independently of our minds? The essays in this book debate these two questions, which are among the oldest of philosophical issues and have vexed almost every major philosopher, from Plato, to Kant, to Wittgenstein. Fifteen eminent contributors bring fresh perspectives, renewed energy, and original answers to debates of great interest both within philosophy and in the culture at large.

The so-called knowability paradox results from Fitch's argument that if there are any unknown truths, then there are unknowable truths. This threatens recent versions of semantical antirealism, the central thesis of which is that truth is epistemic. When this is taken to mean that all truths are knowable, antirealism is thus committed to the conclusion that no truths are unknown. The correct antirealistic response to the paradox should be to deny that the fundamental thesis of the epistemic nature of truth (...) entails the knowability of all truths. Correctly understood, the antirealistic conditions on a proposition's truth do not require that the proposition possess a verification-procedure which, when executed under the given conditions, issues in an agent's recognition of truth, but merely that there be a verification-procedure which, under these conditions, takes the value true . The knowability paradox and the related idealism problem (that antirealism seems, but is not, committed to the necessary existence of an epistemic agent) draw attention to the fact that certain propositions, those that are about verification-procedures themselves, may under certain conditions take the value true despite their unperformability under these circumstances. Thus these propositions' procedures can only be performed when the propositions are false, and they gain the appearance of antirealistic impossibility (e.g., that there is an unknown truth). This differs from the unperformability that antirealists object to, pertaining merely to matters of execution rather than to the logical structure of the procedures themselves. The force of antirealism's notion of epistemic truth is piecemeal, rather than consisting in a blanket characterization of truth as knowable. (shrink)

Mark Johnston claims the pragmatist theory of truth is inconsistent with the way we actually employ and talk about that concept. He is, however, sympathetic enough to attempt to rescue its respectable core using ‘response-dependence’, a revisionary form of which he advocates as a method for clarifying various philosophically significant concepts. But Johnston has misrepresented pragmatism; it does not require rescuing, and as I show here, his ‘missing explanation argument’ against pragmatism therefore fails. What Johnston and other critics including Putnam (...) have overlooked is the distinctive nature of the pragmatist strategy, specifically, that it is non-reductive, a characteristic it shares with a more promising form of response-dependence; what Johnston calls ‘Descriptive Protagoreanism’ (DP). In this paper I offer a defence of pragmatism and show how it might be re-articulated as a form of DP. (shrink)

Noted psychologist and philosopher develops his own brand of pragmatism, based on theories of C. S. Peirce. Emphasis on "radical empiricism," versus the transcendental and rationalist tradition. One of the most important books in American philosophy. Note.

C.S. Peirce, the founder of pragmatism, argued that truth is what we would agree upon, were inquiry to be pursued as far as it could fruitfully go. In this book, Misak argues for and elucidates the pragmatic account of truth, paying attention both to Peirce's texts and to the requirements of a suitable account of truth. An important argument of the book is that we must be sensitive to the difference between offering a definition of truth and engaging in a (...) distinctively pragmatic project. The pragmatic project spells out the relationship between truth and inquiry; it articulates the consequences of a statement's being true. The existence of a distinct pragmatic enterprise has implications for the status of the pragmatic account of truth and for the way in which philosophy should be conducted. (shrink)

Several philosophers—including C. S. Peirce, William James, Hilary Putnam and Crispin Wright—have proposed various versions of the notion that truth is an epistemic ideal. More specifically, they have held that a proposition is true if and only if it can be fixedly warranted by human inquirers, given certain ideal epistemic conditions. This paper offers a general critique of that idea, modeling conceptions of ideality and fixed warrant within the semantics that Kripke developed for intuitionistic logic. It is shown that each (...) of the two plausible notions of fixed warrant faces difficulties and that, moreover, “truth” defined in terms of either of them is distressingly dependent upon one’s conception of idealized inquiry and perhaps also upon one’s standards of warrant. (shrink)

This is one of the seminal articles of the pragmatist tradition where C.S. Peirce sets out his doctrine of doubt and belief --and their relationship to inquiry and clarity of our concepts. Originally published in the Popular Science Monthly; and widely available in reprints and collections of Peirce's writings.

Hilary Putnam deals in this book with some of the most fundamental persistent problems in philosophy: the nature of truth, knowledge and rationality. His aim is to break down the fixed categories of thought which have always appeared to define and constrain the permissible solutions to these problems.

INTRODUCTION Before Kant almost every philosopher subscribed to the view that truth is some kind of correspondence between ideas and 'what is the case'. ...

The pragmatic theory of truth (PTT) seeks to illuminate the concept of truth by focusing on concepts like usefulness or adaptivity. However, contrary to common opinion, PTT does not merely face a narrow band of (perhaps) rather artificial counterexamples (as in a case of empirically unfounded but life-extending optimism in a cancer patient); instead, PTT is faced with a fast psychological research literature which suggests that inaccurate beliefs are both (1) pervasive in human beings and, nonetheless, (2) fully adaptive in (...) many cases. Call this the "pervasive adaptive illusions" (PAI) objection to PTT. According to PAI, the kind of connection drawn by PTT between the beliefs that we (intuitively or pretheoretically) regard as "true" and the beliefs we regard as useful is undercut by hard-nosed empirical work in psychology -- work that no empirically minded pragmatist can ignore. According to PAI, the connection drawn between truth and utility by PTT is subject to a simply overwhelming set of counterexamples (drawn from psychological research, and reviewed below). Thus, PTT is a theory any sensible theorist of truth must reject. (shrink)

The original 1907 text of James' Pragmatism is accompanied with a series of critical essays from scholars including Moore and Russell. In the introduction Olin evaluates the strength of the criticisms made against James.

The volume opens with a substantial introduction to theories of truth, aimed at readers with little or no prior knowledge of philosophy.

The central premise of Michael Dummett's global argument for anti-realism is the thesis that a speaker's grasp of the meaning of a declarative, indexical-free sentence must be manifested in her uses of that sentence. This enigmatic thesis has been the subject of a great deal of discussion, and something of a consensus has emerged about its content and justification. The received view is that the manifestation thesis expresses a behaviorist and reductive theory of meaning, essentially in agreement with Quine's view (...) of language, and motivated by worries about the epistemology of communication. In the present paper I begin by arguing that this standard interpretation of the manifestation thesis is neither particularly faithful to Dummett's writings nor philosophically compelling. I then continue by reconstructing, from Dummett's texts, an account of the manifestation thesis, and of its justification, that differ sharply from the received view. On my reading, the thesis is motivated not epistemologically, but conceptually. I argue that connections among our conceptions of meaning, assertion, and justification lead to a conclusion about the metaphysics of meaning: we cannot form a clearly coherent conception of how two speakers can attach different meanings to a sentence without at the same time differing in what they count as justifying assertions made with that sentence. I conclude with some suggestions about how Dummett's argument for global anti-realism should be understood, given my account of the manifestation thesis. (shrink)