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Truth

Edited by Patrick Greenough (University of St. Andrews)
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Subcategories:History/traditions: Truth
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  1. Gustavo Agüero (2006). Ellos o Nosotros?: La Disputa Por la Verdad. In Carlos Balzi & César Marchesino (eds.), Hostilidad/Hospitalidad. Universidad Nacional de Córdoba, Area de Filosofía Del Centro de Investigaciones de la Facultad de Filosofía y Humanidades.
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  2. Robert Albin (2012). BEYOND MODES OF OBJECTIVITY. Logos and Episteme (3):361-371.
    ABSTRACT: Frege, and others who followed him, stressed the role of fallibility as a means to defining ‘objectivity.’ By defining objective judgments as fallible, these philosophers contributed to the consolidation of a theory of objectivity which suggested interpreting epistemological, as well as other judgements, as being objective. An important philosophical implication of this theory lies in its disclosure of the interrelations between truth and objectivity. In light of this insight, and based on an analysis of instances of false (epistemological and (...)
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  3. R. Almeder (1992). Truth and the End of Inquiry. Review of Metaphysics 45 (4):874-875.
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  4. Edward G. Ballard (1968). On Truth: Its Nature, Context, and Source. [REVIEW] Man and World 1 (1):113-136.
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  5. Edward G. Ballard (1965). Truth and Subjectivity. Tulane Studies in Philosophy 14:3-12.
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  6. Edward G. Ballard (1953). Truth and Insight Into Value. Tulane Studies in Philosophy 2:5-23.
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  7. Antonella Besussi (ed.) (2013). Verità E Politica: Filosofie Contemporanee. Carocci.
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  8. Antonella Besussi (2012). Disputandum Est: La Passione Per la Verità Nel Discorso Pubblico. Bollati Boringhieri.
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  9. Celso R. Braida (2002). Significatividade e verdade. Kriterion 43 (105):43-66.
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  10. James R. Brent (1999). A Realist Conception of Truth. Review of Metaphysics 52 (4):926-927.
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  11. Valerie E. Broin (2001). Standing in the Way of Truth. International Journal of Applied Philosophy 15 (2):205-218.
    Telling the truth about experiences of sexualized trauma is viewed as a necessary element of healing. Yet, the notion of truth as representational accuracy is seriously limited, and striving to achieve such a truth may actually hinder the healing process. This article examines the complexity of truth telling, reconceptualizing it as an ongoing event of expression that opens up a space for intimacy in which meanings can emerge that allow a survivor to navigate her way in the world.
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  12. Otavio Bueno & Edelcio de Souza (1996). The Concept of Quasi-Truth. Logique Et Analyse 153 (154):183-199.
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  13. Frank Bylov (2013). How Can We Believe Those Stories? A Nordic Perspective The Ethical Grounds of Competing Truth-Claims. Ethics and Social Welfare 7 (3):232-240.
    This paper discusses the different, often competing, even conflicting, truth-claims that are heard around the personal narratives of marginalized, stigmatized and culturally muted people?in this case people with intellectual disabilities. Since people with intellectual disabilities began speaking up in the 1980s, tensions have emerged as to whose voice is authentic, whose story can be believed. This matters because we see the consequences of failure to believe those stories in scandals of abuse in settings, such as Winterbourne View (England) in 2011. (...)
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  14. D. A. C. (1973). Spinoza's Theory of Truth. Review of Metaphysics 27 (1):145-146.
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  15. Joseph L. Camp (2002). Confusion: A Study in the Theory of Knowledge. Harvard University Press.
    To attribute confusion to someone is to take up a paternalistic stance in evaluating his reasoning.
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  16. Carlos A. Casanova (2004). Racionalidad y Justicia: Encrucijadas Políticas y Culturales. Universidad de Los Andes.
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  17. N. S. Cherni͡akova (2006). Soderzhanie I Smysl Kategorii "Istina".
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  18. Tom Clark (2011/2012). Stay on Message: Poetry and Truthfulness in Political Speech. Australian Scholarly.
  19. Charles W. Collier (2011). An Inefficient Truth. Critical Review 23 (1-2):29-71.
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  20. Ann Freeman Cook & Helena Hoas (2013). The Truth About the Truth: What Matters When Privacy and Anonymity Can No Longer Be Promised to Those Who Participate in Clinical Trial Research? Research Ethics 9 (3):97-108.
    The ramifications of including genetic components in the clinical studies conducted in non-academic settings create unique ethical challenges. We used a qualitative research design consisting of semi-structured interviews that took place between October 2010 and September 2012. The sample consisted of 80 participants − 38 physicians and 42 coordinators − who worked across a number of different settings, including clinics, private practices, small hospitals, free standing research centers, and blended hospital-institutes in both rural and urban communities in 13 states across (...)
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  21. Małgorzata Czarnocka (2009). Droga Do Koncepcji Prawdy Symbolicznej. Wydawn. Inst. Filozofii I Socjologii Pan.
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  22. Franca D'Agostini (2011). Introduzione Alla Verità. Bollati Boringhieri.
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  23. Ingolf U. Dalferth & Philipp Stoellger (eds.) (2004). Wahrheit in Perspektiven: Probleme Einer Offenen Konstellation. Mohr Siebeck.
    Based on the history of the problem of perspectivity, from the origination of the central perspective, its decline in the modern age up to the present plurality of perspectives, the authors of the articles in this volume look into the ...
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  24. Joseph Davydov (2004). Poznanie Istiny. International Scientific Center.
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  25. Phillip E. Devine (1990). Truth and Pragmatism in Higher Education. International Journal of Applied Philosophy 5 (1):67-74.
  26. Massimo Donà (2012). Filosofia Dell'errore: Le Forme Dell'inciampo. Bompiani.
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  27. Matti Eklund (2004). Book Review. Saving the Difference. Crispin Wright. [REVIEW] Philosophical Review 113:288-92.
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  28. Markus Enders & Jan Szaif (eds.) (2006). Die Geschichte des Philosophischen Begriffs der Wahrheit. De Gruyter.
    This reference work offers a representative and reliable survey of classical, medieval, and modern history in regards to the philosophical term, truth .
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  29. Pascal Engel (1992). Are Vague Concepts Limitless? Revie Internationale de Philosophie 46 (1).
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  30. Claudine Engel-Tiercelin (1992). Vagueness and the Unity of C.S. Peirce's Realism. Transactions of the Charles S. Peirce Society 28 (1):51 - 82.
  31. Anna Estany, Victoria Camps & Mercè Izquierdo (eds.) (2012). Error y Conocimiento: La Gestión de la Ignorancia Desde la Didactología, la Ética y la Filosofía. Editorial Comares.
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  32. Gareth Evans & J. H. McDowell (1976). Truth Meaning and Essays in Semantics. Clarendon Press.
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  33. Riccardo Fanciullacci (2012). La Misura Del Vero: Un Confronto Con l'Epistemologia Contemporanea Sulla Natura Del Sapere E la Pretesa di Verità. Orthotes.
    Quel che è vero non è tale perché gli uomini hanno deciso così.
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  34. Giuseppe Ferraro (2013). A Criticism of M. Siderits and J. L. Garfield's 'Semantic Interpretation' of Nāgārjuna's Theory of Two Truths. Journal of Indian Philosophy 41 (2):195-219.
    This paper proposes a critical analysis of that interpretation of the Nāgārjunian doctrine of the two truths as summarized—by both Mark Siderits and Jay L. Garfield—in the formula: “the ultimate truth is that there is no ultimate truth”. This ‘semantic reading’ of Nāgārjuna’s theory, despite its importance as a criticism of the ‘metaphysical interpretations’, would in itself be defective and improbable. Indeed, firstly, semantic interpretation presents a formal defect: it fails to clearly and explicitly express that which it contains logically; (...)
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  35. Hartry Field (1973). Theory Change and the Indeterminacy of Reference. Journal of Philosophy 70 (14):462-481.
  36. John Martin Fischer (1992). The Trolley and the Sorites. Yale Journal of Law and Humanities 4 (1):105.
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  37. Jerry Foder & Ernest Lepore (1996). What Cannot Be Evaluated Cannot Be Evaluated and It Cannot Be Supervalued Either. Journal of Philosophy 93 (1):516--35.
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  38. Graeme Forbes (1985). The Metaphysics of Modality. Clarendon Press.
    Analytic philosophy has recently demonstrated a revived interest in metaphysical problems about possibility and necessity. Graeme Forbes here provides a careful description of the logical background of recent work in this area for those who may be unfamiliar with it, moving on to d discuss the distinction between modality de re and modality de dicto and the ontological commitments of possible worlds semantics. In addition, Forbes offers a unified theory of the essential properties of sets, organisms, artefacts, substances, and events, (...)
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  39. Steven Fortney (2007). Seeking Truth: Living with Doubt. Gardners Books.
    The book interconnects many science topics, including cosmology, neurobiology and evolution, to religion and the arts.
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  40. Javier Franzé & Joaquín Abellán (eds.) (2011). Política y Verdad. Plaza y Valdés Editores.
    ¿Cuál es la relación entre política y verdad? ¿Es la verdad la realización de la política o más bien su negación? ¿La política sólo puede aspirar a tener un contenido ético si persigue y proclama la verdad? ¿Si no existe tal cosa como la Verdad, la política es entonces una pura lucha egoísta por el poder? ¿O cabe pensar que la inexistencia de la Verdad es el requisito de la democracia, el pluralismo y el carácter creativo e imaginativo de la (...)
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  41. French & Krause (1996). Quantum Objects Are Vague Objects. Sorites 6 (1):21--33.
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  42. French & Krause (1995). Vague Identity and Quantum Indeterminacy. Analysis 55 (1):20--6.
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  43. Jeffrey Friedman (1994). Truth and Liberation: Rejoinder to Brooks, Sassower and Agassi, and Harris. Critical Review 8 (1):137-157.
    My critics assume that the objectivity of moral truth is contingent on the discovery of some transcendent, nonhuman sanction for human values, but I contend that objective morality is a necessary feature of the situation faced by beings with freedom of choice, just as objective truth is a necessary feature of the situation faced by beings with the freedom to differ in their perceptions of the world around them. Both liberals and postmodernists ignore these necessary aspects of the human condition: (...)
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  44. Mariacarla Gadebusch Bondio & Agostino Paravicini Bagliani (eds.) (2012). Errors and Mistakes: A Cultural History of Fallibility. Sismel, Edizioni Del Galluzzo.
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  45. Jeanne-Marie Gagnebin (2005). Do conceito de Darstellung em Walter Benjamin ou verdade e beleza. Kriterion 46 (112):183-190.
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  46. Brian J. Garrett (1991). Vagueness, Identity and the World. Logique Et Analyse 135 (1):349.
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  47. Newton Garver (1999). Vagueness and Analysis. Journal of Philosophical Research 24 (1):1-19.
    Analytic philosophy generally follows Frege in insisting that concepts be defined so as to eliminate vagueness. In practice, however, context often provides the clarit y that definitions fail to supply. Wittgenstein’s later work stressed context (use) rather than definition, at least for philosophical (as opposed to scientific) discourse. In this Wittgenstein’s development was opposite to Frege’s.Richard Robinson notes the looseness in original language learning, and that precision is often nevertheless achieved, especially in sciences. Hence Robinson’s paradox: the inevitability of vagueness (...)
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  48. P. T. Geach (1962/1968). Reference and Generality. Ithaca, N.Y.,Cornell University Press.
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  49. Peter Geach (1956). The Law of Excluded Middle. Aristotelian Society Supplementary Volume 30 (1).
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  50. Joanna Gęgotek (2011). On Partial Truths in Science. Some Remarks on Susan Haack's The Whole Truth and Nothing but the Truth. Filozofia Nauki 4.
    The article is a commentary to Susan Haack’s The Whole Truth and Nothing but the Truth. It consists of two parts. In the first one some doubts about Haack’s conception of partiality of truth are formulated. However, Haack’s concept of truth is treated as one of the assumptions and not brought up for discussion. In the second part of the article a simple typology of possible sources of truth’s partiality in science is presented. The list includes deliberate and unintentional omissions, (...)
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