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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. R. Almeder (1992). Truth and the End of Inquiry. Review of Metaphysics 45 (4):874-875.
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  2. Juan José Colomina Almiñana (2008). Una solución materialista a la corazonada "zombie". Revista de Filosofía (Madrid) 33 (2):161-174.
    In this paper, we try to show why a formal definition of truth is not satisfactory (first point). Later, we expound (second point) the polemic between Austin and Strawson about truth with the intention to show that both refer to different problems concerning truth and to prove that Austin did not lose this confrontation and that we can recover some elements of his investigation for making an adequate approach to this notion. We will complete our definition of truth using the (...)
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  3. Archie J. Bahm (1975). The Organicist Theory of Truth. Southwestern Journal of Philosophy 6 (3):197-201.
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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. Ernst Cassirer (1923/2003). Substance and Function. Dover Publications.
    In this double-volume work, a great modern philosopher propounds a system of thought in which Einstein's theory of relativity represents only the latest (albeit the most radical) fulfillment of the motives inherent to mathematics and the physical sciences. In the course of its exposition, it touches upon such topics as the concept of number, space and time, geometry, and energy; Euclidean and non-Euclidean geometry; traditional logic and scientific method; mechanism and motion; Mayer's methodology of natural science; Richter's definite proportions; relational (...)
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  18. N. S. Cherni͡akova (2006). Soderzhanie I Smysl Kategorii "Istina".
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  19. Tom Clark (2011/2012). Stay on Message: Poetry and Truthfulness in Political Speech. Australian Scholarly.
  20. Charles W. Collier (2011). An Inefficient Truth. Critical Review 23 (1-2):29-71.
    The Efficient Market Hypothesis often seems to suggest only that most people cannot outguess the financial markets. But the originator of the hypothesis, Eugene Fama, made the stronger claim that people cannot outguess the financial markets because financial-market prices are correct: They incorporate all known information accurately. This view omits the role that human traders’ interpretations of information must play if the information is to prompt them to buy or sell. Buyers and sellers disagree about the meaning of current information, (...)
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  21. 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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  22. Małgorzata Czarnocka (2009). Droga Do Koncepcji Prawdy Symbolicznej. Wydawn. Inst. Filozofii I Socjologii Pan.
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  23. Franca D'Agostini (2011). Introduzione Alla Verità. Bollati Boringhieri.
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  24. 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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  25. Joseph Davydov (2004). Poznanie Istiny. International Scientific Center.
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  26. 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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  27. Pascal Engel (1992). Are Vague Concepts Limitless? Revie Internationale de Philosophie 46 (1).
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  28. 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.
  29. 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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  30. Gareth Evans & J. H. McDowell (1976). Truth Meaning and Essays in Semantics. Clarendon Press.
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  31. 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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  32. 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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  33. Hartry Field (1973). Theory Change and the Indeterminacy of Reference. Journal of Philosophy 70 (14):462-481.
  34. John Martin Fischer (1992). The Trolley and the Sorites. Yale Journal of Law and Humanities 4 (1):105.
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  35. 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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  36. 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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  37. 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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  38. 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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  39. Steven French & Décio Krause (1996). Quantum Objects Are Vague Objects. Sorites 6 (1):21--33.
    Is there vagueness in the world? This is the central question that we are concerned with. Focusing on identity statements around which much of the recent debate has centred, we argue that `vague identity' arises in quantum mechanics in one of two ways. First, quantum particles may be described as individuals, with `entangled' states understood in terms of non-supervenient relations. In this case, the vagueness is ontic but exists at the level of these relations which act as a kind of (...)
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  40. French & Krause (1995). Vague Identity and Quantum Indeterminacy. Analysis 55 (1):20--6.
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  41. 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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  42. Mariacarla Gadebusch Bondio & Agostino Paravicini Bagliani (eds.) (2012). Errors and Mistakes: A Cultural History of Fallibility. Sismel, Edizioni Del Galluzzo.
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  43. Jeanne-Marie Gagnebin (2005). Do conceito de Darstellung em Walter Benjamin ou verdade e beleza. Kriterion 46 (112):183-190.
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  44. Brian J. Garrett (1991). Vagueness, Identity and the World. Logique Et Analyse 135 (1):349.
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  45. 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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  46. P. T. Geach (1962/1968). Reference and Generality. Ithaca, N.Y.,Cornell University Press.
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  47. Peter Geach (1956). The Law of Excluded Middle. Aristotelian Society Supplementary Volume 30 (1):59-90.
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  48. 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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  49. P. F. Gibbins (1982). The Strange Modal Logic of Indeterminacy. Logique Et Analyse 25 (1):443--6.
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  50. Hans-Johann Glock (1997). Truth Without People? Philosophy 72 (279):85 - 104.
    There is a venerable tradition according to which the concept of truth is totally independent of human beings, their actions and beliefs, because truth consists in the correspondence of mind-independentpropositions to a mind-independent reality. For want of arespect. One way of doing so is relativism, the idea that whether a belief is true or false depends on the point of view of individuals or communities. A closely related position is a consensus theory of truth, according to which a belief is (...)
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