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Journal articles on the topic 'Knowledge and truth'

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Published: 18 May 2024

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1

McLeod, Stephen K. "Knowledge of Necessity: Logical Positivism and Kripkean Essentialism." Philosophy 83, no. 2 (April 2008): 179–91. http://dx.doi.org/10.1017/s0031819108000454.

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AbstractBy the lights of a central logical positivist thesis in modal epistemology, for every necessary truth that we know, we know it a priori and for every contingent truth that we know, we know it a posteriori. Kripke attacks on both flanks, arguing that we know necessary a posteriori truths and that we probably know contingent a priori truths. In a reflection of Kripke's confidence in his own arguments, the first of these Kripkean claims is far more widely accepted than the second. Contrary to received opinion, the paper argues, the considerations Kripke adduces concerning truths purported to be necessary a posteriori do not disprove the logical positivist thesis that necessary truth and a priori truth are co-extensive.

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2

Lepage, Francois. "Knowledge and Truth." dialectica 43, no. 3 (September 1989): 215–29. http://dx.doi.org/10.1111/j.1746-8361.1989.tb00939.x.

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3

Essler, Wilhelm K. "Truth and Knowledge." ProtoSociology 12 (1998): 12–39. http://dx.doi.org/10.5840/protosociology1998122.

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4

Tolliver, Joseph Thomas. "Knowledge without truth." Philosophical Studies 56, no. 1 (May 1989): 29–51. http://dx.doi.org/10.1007/bf00646208.

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5

Lafont, Cristina. "Truth, Knowledge, and Reality." Graduate Faculty Philosophy Journal 18, no. 2 (1995): 109–26. http://dx.doi.org/10.5840/gfpj199518221.

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6

Lynch, Michael P. "Coherence, truth and knowledge." Social Epistemology 12, no. 3 (July 1998): 217–25. http://dx.doi.org/10.1080/02691729808578880.

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7

Modreanu, Simona. "Editorial. Truth and Knowledge." Human and Social Studies 5, no. 1 (March 1, 2016): 7–10. http://dx.doi.org/10.1515/hssr-2016-0001.

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8

Cellucci, Carlo. "Knowledge, Truth and Plausibility." Axiomathes 24, no. 4 (May 13, 2014): 517–32. http://dx.doi.org/10.1007/s10516-014-9238-7.

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9

Taylor, Carolyn, and Susan White. "Knowledge, Truth and Reflexivity." Journal of Social Work 1, no. 1 (April 2001): 37–59. http://dx.doi.org/10.1177/146801730100100104.

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10

Peters, Michael A. "Truth and self-knowledge." Educational Philosophy and Theory 53, no. 2 (November 5, 2019): 105–11. http://dx.doi.org/10.1080/00131857.2019.1682489.

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11

Verheyen, Leen. "Literature, Truth, and Knowledge." Ben Jonson Journal 29, no. 2 (November 2022): 224–56. http://dx.doi.org/10.3366/bjj.2022.0340.

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In this article, I present an overview of the key positions and insights within the philosophical debate on the cognitive value of literary fiction. First, I discuss the various ways in which attempts have been made to align literature with the traditional philosophical and scientific concept of truth (propositional truth). Second, I consider a number of alternative concepts of knowledge and truth that have been put forward to understand the conceptual value of literature, such as ethical knowledge and self-knowledge. Then I address the ways in which empirical literary theory engages with these philosophical theories and attempts to support them through psychological experimentation. Fourth, I discuss the idea that literature provides us with a certain form of conceptual knowledge, followed by a discussion of the no-truth theory of literature, the idea that a work’s cognitive value is irrelevant to our valuation of a literary work as a work of art. Finally, I try to show an alternative to the problems that arise with the theories discussed and the lessons that can be learned from those theories, by focusing on Paul Ricoeur's ideas about the workings of fiction.

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12

Rabinowicz, Wlodek, and Krister Segerberg. "Actual truth, possible knowledge." Topoi 13, no. 2 (September 1994): 101–15. http://dx.doi.org/10.1007/bf00763509.

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13

Bakhurst, David. "Pragmatism and Moral Knowledge." Canadian Journal of Philosophy Supplementary Volume 24 (1998): 227–52. http://dx.doi.org/10.1080/00455091.1998.10717501.

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In the last twenty years there has been a dramatic revival of interest in the idea that there can be genuine moral knowledge. The noncognitivist assumptions that dominated so much twentieth-century ethical theory no longer seem the obvious truths they once did to so many thinkers. It is now common to hear the claim that moral values are genuine constituents of the furniture of the world - or at least of its upholstery- and that moral deliberation and judgment legitimately aspire to truth. Morality, it is frequently argued, is a realm of discovery rather than invention, and moral reasoning, and the play of moral imagination, must be constrained by how the moral facts stand.Such “realist” or “cognitivist” views in ethics take many forms. This essay considers whether a pragmatist account of moral knowledge might fruitfully be developed. My project will recommend itself only to those who believe that pragmatist insights serve to support relatively robust conceptions of truth and justification.

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14

Hollis, Daniel W. "Pontynen on Knowledge and Truth." Journal of Interdisciplinary Studies 28, no. 1 (2016): 136–51. http://dx.doi.org/10.5840/jis2016281/27.

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This essay is in response to Arthur Pontynen’s dissection of the ills of Western culture and campaign to revitalize the liberal and fine arts. It endeavors to critically examine Pontynen’s causal basis for the crisis and to elevate and elucidate his sub-level spiritual dimension of the issues, raising it to a central emphasis. For many a serious scholar, criticism of a norm comes sometimes too easily, while constructive criticism with a solution-oriented approach is more daunting. Most readers are likely to agree with Pontynen that our social and intellectual structures in the West, from the perspective of the twenty-first century looking back across history, seem to have failed culture and civilization in the pursuit of truth and wisdom. It is incumbent upon all, especially Christian scholars, to seek redress of the prevailing imbalance favoring a cynical and nihilistic conclusion that nothing has meaning and that humanity is doomed to random chaos.

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15

Lebedev, Sergey A. "THE METATHEORETICAL SCIENTIFIC KNOWLEDGE TRUTH." Bulletin of the Moscow State Regional University (Philosophy), no. 3 (2020): 98–103. http://dx.doi.org/10.18384/2310-7227-2020-3-98-103.

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16

Martin, D. "Seek knowledge, not the truth." British Dental Journal 226, no. 10 (May 2019): 718. http://dx.doi.org/10.1038/s41415-019-0380-x.

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17

Edgington, Dorothy. "Credence, Conditionals, Knowledge and Truth." Analysis 80, no. 2 (April 1, 2020): 332–42. http://dx.doi.org/10.1093/analys/anz093.

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18

Frápolli, M. J. "Introduction: Expressivisms, Knowledge and Truth." Royal Institute of Philosophy Supplement 86 (September 18, 2019): 1–9. http://dx.doi.org/10.1017/s1358246119000055.

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19

Hendry, John. "TRUTH, KNOWLEDGE, AND RELIGIOUS BELIEF." Think 19, no. 54 (December 11, 2019): 69–80. http://dx.doi.org/10.1017/s1477175619000265.

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Religious beliefs are often criticized as lacking the rational justification we expect of factual knowledge claims. In this article I suggest that while religious believers do often claim ‘knowledge’ of the ‘truth’ they typically use these words in traditional, and indeed still current, senses that are quite different from the senses assumed both by their atheist critics and by standard theories of knowledge. The claims are not primarily claims of factual accuracy, subject to the norms of what philosophers call theoretical reasoning, but claims of acquaintance with what can be trusted in the making of practical judgements, and subject to the rather different norms of practical reasoning. This does not exempt them from rational critique, but it does call for a different kind of critique from that usually offered.

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20

Diaconu, Mircea A. "Truth and Knowledge in Postmodernism." Procedia - Social and Behavioral Sciences 137 (July 2014): 165–69. http://dx.doi.org/10.1016/j.sbspro.2014.05.270.

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21

Morgan, Jamie. "Distinguishing Truth, Knowledge, and Belief." Modern China 30, no. 3 (July 2004): 398–427. http://dx.doi.org/10.1177/0097700404264792.

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22

Baird, Davis. "Thing Knowledge - Function and Truth." Techné: Research in Philosophy and Technology 6, no. 2 (2002): 96–105. http://dx.doi.org/10.5840/techne2002624.

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23

GODFREY-SMITH, PETER. "Knowledge, Trade-Offs, andTracking Truth." Philosophy and Phenomenological Research 79, no. 1 (July 2009): 231–39. http://dx.doi.org/10.1111/j.1933-1592.2009.00275.x.

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24

Williams, Richard N. "Faith, Reason, Knowledge, and Truth." FARMS Review 20 (2008), no. 1 (January 1, 2008): 99–112. http://dx.doi.org/10.5406/farmsreview.20.1.0099.

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25

Zangwill, Nick. "Does Knowledge Depend on Truth?" Acta Analytica 28, no. 2 (April 21, 2012): 139–44. http://dx.doi.org/10.1007/s12136-012-0161-5.

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26

Buckwalter, Wesley, and John Turri. "Knowledge, adequacy, and approximate truth." Consciousness and Cognition 83 (August 2020): 102950. http://dx.doi.org/10.1016/j.concog.2020.102950.

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27

Edgington, Dorothy. "Possible knowledge of unknown truth." Synthese 173, no. 1 (October 24, 2009): 41–52. http://dx.doi.org/10.1007/s11229-009-9675-9.

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28

Stingl, Alexander I. "Truth, Knowledge, Narratives of Selves." American Sociologist 42, no. 2-3 (March 12, 2011): 207–19. http://dx.doi.org/10.1007/s12108-011-9128-z.

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29

Carter, J. Adam. "RELATIVISM, KNOWLEDGE AND UNDERSTANDING." Episteme 11, no. 1 (November 4, 2013): 35–52. http://dx.doi.org/10.1017/epi.2013.45.

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AbstractThe arguments for and against a truth-relativist semantics for propositional knowledge attributions (KTR) have been debated almost exclusively in the philosophy of language. But what implications would this semantic thesis have in epistemology? This question has been largely unexplored. The aim of this paper is to establish and critique several ramifications of KTR in mainstream epistemology. The first section of the paper develops, over a series of arguments, the claim that MacFarlane's (2005, 2010) core argument for KTR ultimately motivates (for better or worse) the extension of a truth-relativist semantics to a subset of understanding attributions – attributions ofunderstanding-why. I conclude by presenting some reasons to think thateven ifKTR were otherwise plausible, a truth-relativist semantics for understanding-why attributions is not. These claims, taken together, constitute a kind of epistemological argument against MacFarlane-style truth-relativism for knowledge attributions.

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30

Alles, Thorben. "Truth and Perspectives." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 8, no. 1 (July 7, 2022): 13–33. http://dx.doi.org/10.30965/23642807-bja10040.

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Abstract This paper proposes a theoretical means of dealing with different perspectives on truth that cannot be resolved into a unified single perspective. Through the development of a dialectical understanding of truth, knowledge and justification, the three can be differentiated into a multitude of interrelations. The focus of this development will be on understanding truth via its relationship to knowledge. Both truth and knowledge will thereby be conceived of as dynamic and revisable. Truth could then be regarded as an accordance of knowledge, which provides the possibility of relating different perspectives on truth via the relationship of their contents of knowledge and their procedures of justification. These relativisations should not give rise to relativism or skepticism but build upon existing structures of reasoning and justification.

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31

Prasetyo, Yogi, and Absori Absori. "Convergence Epistemologies of Legal Studies Perspectives of Islamic Philosophy." Millati: Journal of Islamic Studies and Humanities 3, no. 1 (September 26, 2018): 1. http://dx.doi.org/10.18326/mlt.v3i1.1-28.

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Epistemology of knowledge, also epistemology of legal studies, which is derived from the senses, rationality, and inner voices, has their own analysis methods to attain truths; inductive reasoning to seek validity of empirical knowledge, deductive reasoning for knowledge based on reason or rationality, and intuition for that derived from inner voices. The three analysis methods often lead to debate and contradicting claims creating a conflicting truth in epistemology.This conflicting claims of truth results in stagnancy, deviation, and distortion, in which the truth attained during the process may be misused for certain parties, since in the field of law, truth may be established to accommodate one’s needs. Therefore, it is crucial to create a concept which reconciles various epistemologies in knowledge, as well in legal studies, which is through a convergence of epistemology in legal studies through the perspective of Islamic philosophy. Through Islamic philosophy which is based on Quran, a conflicting knowledge derived through the senses, rationality, and inner voices will reconcile in one central point.Islamic philosophy which is based on Quran is the basis for epistemological truth derived from the senses, rationality, and inner voices, to simultaneously and jointly understand and complement each others’ strengths and weaknesses through a circular triadic process in order to reach reconciliation.

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32

Young Hai Mok. "The Relationship between Truth and Knowledge on the Badiou's Truth Theory." Korean Journal of Philosophy of Education 35, no. 3 (September 2013): 21–37. http://dx.doi.org/10.15754/jkpe.2013.35.3.002.

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33

Mamedov, Agamali. "Truth in social knowledge: modern optics." Economics. Sociology. Law. 01, no. 02 (June 30, 2022): 51–56. http://dx.doi.org/10.22281/2542-1697-2022-01-02-51-56.

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The article deals with the actual problem of the existence of truth in social knowledge, which is due to the global transformations taking place in society in all spheres of human activity. The author shows approaches to the intellectual life of a person reflecting in search of truth, in an effort to find his place in the social community. The article examines the views of sociologists on the presented problem using the method of analysis. It is noted that evolutionary epistemology is designed to denote the results of cognition, which are determined by specific human nature (peculiarities of perception and thinking abilities), the ability of a person to «integrate» into the world, simultaneously transforming it. The author shows that the construction of the world (worlds) by an individual occurs primarily in the consciousness of the individual, and with a new round of thought, the idea of truth changes. The conclusion is made that the individual, acting as the main element of the social structure, is exposed to its influence and at the same time transforms the social reality in one way or another by his activity, comprehending what is the truth, what is the purpose of the personality.

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34

Cheney, Jim. "TRUTH, KNOWLEDGE AND THE WILD WORLD." Ethics & the Environment 10, no. 2 (September 2005): 101–35. http://dx.doi.org/10.2979/ete.2005.10.2.101.

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35

Tazayan, Aravan B. "TRUTH AS RATIONAL ACCEPTANCE OF KNOWLEDGE." Science almanac of Black sea region countries 12, no. 4 (2017): 22–26. http://dx.doi.org/10.23947/2414-1143-2017-12-4-22-26.

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36

van Harmelen, Frank. "Truth and Modality for Knowledge Representation." AI Communications 3, no. 2 (1990): 82. http://dx.doi.org/10.3233/aic-1990-3207.

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37

Cheney, Jim. "Truth, Knowledge and the Wild World." Ethics & the Environment 10, no. 2 (2005): 101–35. http://dx.doi.org/10.1353/een.2005.0017.

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38

CARR, DAVID. "Knowledge and Truth in Religious Education." Journal of Philosophy of Education 28, no. 2 (December 1994): 221–38. http://dx.doi.org/10.1111/j.1467-9752.1994.tb00329.x.

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39

Konkes, Claire, and Libby Lester. "Incomplete Knowledge, Rumour and Truth Seeking." Journalism Studies 18, no. 7 (October 2015): 826–44. http://dx.doi.org/10.1080/1461670x.2015.1089182.

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40

Buckwalter, Wesley, and John Turri. "KNOWLEDGE AND TRUTH: A SKEPTICAL CHALLENGE." Pacific Philosophical Quarterly 101, no. 1 (November 25, 2019): 93–101. http://dx.doi.org/10.1111/papq.12298.

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41

West, Michael A. "Knowledge and Truth: Answers or Questions?" Surgical Infections 4, no. 4 (December 2003): 297–309. http://dx.doi.org/10.1089/109629603322761355.

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42

Carr, David. "Knowledge and Truth in Virtuous Deliberation." Philosophia 48, no. 4 (February 3, 2020): 1381–96. http://dx.doi.org/10.1007/s11406-020-00179-5.

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43

Wallis, Charles. "Truth-ratios, process, task, and knowledge." Synthese 98, no. 2 (February 1994): 243–69. http://dx.doi.org/10.1007/bf01063943.

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44

Shields, Jennifer. "Do democracies need knOWLedge?" Digital Scholar: Philosopher's Lab 3, no. 1 (2020): 123–31. http://dx.doi.org/10.5840/dspl20203110.

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This paper serves to review the book Why Democracies Need Science, written by Harry Collins and Robert Evans. Of particular interest to this paper is the institution of The Owls, which Collins and Evans propose in their text. A theme which is present throughout the book, a theme which Collins and Evans seek to work through is that of post-truth; the first section of the paper will address the concept of post-truth. Next, the birds of science will be examined, in the second section; this is a classification system Collins and Evans develop, from a borrowed analogy from Richard Feynman. After examining the eagle scien-tists, the hawk scientific fundamentalists, and the vulture philosopher-apologists, attention will be paid to The Owls of science. The third section per-tains to The Owls. The Owls are an institution which Collins and Evans note and which includes social scientists and those with a rigorous under-standing of the social analysis of science [Collins, Evans, 2017, p. 78]. The role of The Owls is to serve to better advise politicians in a post-truth era. The purpose of this paper is to argue that the theorized institution of The Owls is an insufficient mechanism to deal with a post-truth era. After introducing The Owls, the fourth section of the paper considers the neutrality of an Owl, as a consensus does not guarantee truth or correctness. The fifth section then examines The Owls and democracy, as Collins and Evans do not specify the type of democracy in which The Owls would operate. The sixth section notes the exclusivity present within the institution of The Owls, as it is restricted to only two occupations, and is seemingly elitist. Finally, I conclude by asking the question – what does this mean for science and technology studies? As the institution of The Owls seems like an insufficient one to deal with a post-truth era.

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45

Khmelevskaya, Svetlana, and Nataliya Yablokova. "Returning to the Philosophical Comprehension of the Phenomenon of Post-Truth." Ideas and Ideals 15, no. 2-1 (June 28, 2023): 11–27. http://dx.doi.org/10.17212/2075-0862-2023-15.2.1-11-27.

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The subject of the study is the phenomenon of post-truth (reflective post-truth and valuative post-truth), considered from the perspective of philosophical methodology, for which the authors turn to the definition of this phenomenon and the analysis of its essence. The article indicates the difficulties that the very construction of this term causes. In addition, the indistinguishability of the notions ‘reflective truth’ and ‘valuative truth’ leads to incorrect translations of the term ‘post-truth’ into Russian. The authors of the article believe that the term ‘post-truth’ can be translated as ‘reflective post-truth’ and applied to reflective knowledge, revealing objects in their own logic of development, and as ‘valuative post-truth’ – in relation to value knowledge, revealing an axiological approach to the world. The analysis of the use of the term ‘post-truth’ has shown that there are at least three approaches: in a negative connotation, as a state of society in which the universally valid truth (objective truth) has ‘disappeared’, everyone interprets it in their own way, although ‘their’ interpretation is, in fact, an imposed interpretation; in a positive connotation, when in a state of post-truth, the truth is not denied, but it is stated that it has changed the form of its existence, dissolving into partial truths expressed by numerous subjects; in a neutral connotation, proceeding from the fact that the post-truth has always been, now, due to new information and communication technologies, it has simply become more noticeable. In conclusion, it is concluded that the situation of post-truth has created new conditions for the development of reflective knowledge, primarily due to the ‘democratization of science’, as well as value knowledge – including through the processes of self-communication. But the results obtained must be critically rethought. This means that it is necessary to return once again to the established rules of the game, analyze them from the perspective of possible risks, and take measures to prevent them. To this should be added the need to develop critical thinking, including among a wide audience of social networks.

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46

Wassalwa, Almannah. "PARAMETER KEBENARAN ILMU PENGETAHUAN (SAINS) DALAM AL-QUR'AN." LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 9, no. 1 (June 9, 2015): 43–54. http://dx.doi.org/10.35316/lisanalhal.v9i1.89.

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The truth of science can really know rightfully. Truth is the culmination epistemology that leads to metaphysics. The essence of science is a fitting information, object, theory with reality. In metaphysical aspect and the absolute transcendental reality, the truthâ€™s parameter is the text of wahyu (Qur'an and Hadits) whose the meaning is unknown by ijmaâ€™ and logic. The truth of science can be proven in the Qur'an, are contained within a wide range of knowledge that absolute truth and authenticity that canâ€™t be uncertainted, and it Al-Qurâ€™an has special status to among the others

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47

Kim, Junyeol. "Frege’s Conception of Truth as an Object and the Fregean Picture of Knowledge." Revista Portuguesa de Filosofia 79, no. 3 (October 31, 2023): 851–72. http://dx.doi.org/10.17990/rpf/2023_79_3_0851.

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This paper aims to construct a picture of knowledge out of Frege’s comments on truth, judgment, assertion, and knowledge. Frege takes truth to be an object, and the act of judgment to be the act of non-judgmental identification of truth qua an object with the reference of a sentence. For him, the propositional knowledge that p is the non-propositional knowledge of the identity between truth and |p|. Propositional knowledge thusly understood is produced by our knowledge of truth qua an object, which is constituted by our abilities to identify truth as such. The Fregean picture of knowledge provides a tight connection between knowledge-how, objectual knowledge, and propositional knowledge.

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48

Wheeller, Brian. "The Truth? The Hole Truth. Everything but the Truth. Tourism and Knowledge: A Septic Sceptic’s Perspective." Current Issues in Tourism 7, no. 6 (November 15, 2004): 467–77. http://dx.doi.org/10.1080/1368350050408668198.

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49

Khairullin, Askar G., and Bulat A. Khairullin. "Social Life of Knowledge: Epistemological Analysis." Journal of History Culture and Art Research 6, no. 5 (November 28, 2017): 229. http://dx.doi.org/10.7596/taksad.v6i5.1248.

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<p class="NormalWeb1">Epistemological theory which is considered to be the fundamental philosophy of cognition process, reveals itself as a possibility justification in a supra-individual, supra-personal, impersonal, transsubjective form, taking into consideration the content of objective knowledge. Epistemology also builds a cognitive drama as a stage action to achieve it. The purpose of the article is outlined in stage-by-stage consideration of the procedure for constituting the knowledge truth by social symbolic forms and exploring the contexts for the implantation of the cognition products into the cultural frame. The leading method in constituting truth is clarified through epistemological modeling of the ontogenetic and phylogenetic context of the of symbolic categorical forms formation and is comprehended through the operational and interactive aspect. The results of epistemological analysis are as follows: 1) at the micro level, the truth is positioned in the conceptual grid as "pragmatic coherence"; 2) at the macro level, truth is positioned in the conceptual grid as "practical correspondence"; 3) at the mega level, truth is positioned not as a process, but as an accomplished present state: the subject is absorbed not in searching, but staying in the truth. The significance of the research results seems to be that the driving force of mental activity is a constructive combination. Cognitive morphogenesis is carried out as a free combination of symbolic forms, governed by the rules of experimenting on own resources, the result of which is the development of the individual spiritual world. The lever is the logic of "the generation of meanings through the discrimination of meanings," which triggers autonomous autocatalytic processes.</p>

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50

Mingers, John. "Management knowledge and knowledge management: realism and forms of truth." Knowledge Management Research & Practice 6, no. 1 (March 2008): 62–76. http://dx.doi.org/10.1057/palgrave.kmrp.8500161.

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