Theorizing about truth outside of one’s own language

A theory of truth is language-transcendent if it ascribes truth conditions to truth-bearers that are not expressible in (or translatable to) our natural language; a theory is language-immanent if it is not language-transcendent. In this paper, I argue for the following theses. (1) Whether the correct theory of truth is language-transcendent or language-immanent will have significant consequences for general philosophy. Prima facie, a language-transcendent theory is preferable. However, (2) language-transcendent theories tend to require substantive metaphysical commitments concerning truth. Deflationist theories are particularly interesting in this context. I argue that, if deflationism is to remain consistent with its motivations, then it must opt for a language-immanent conception of truth.

     

On Tarski’s Axiomatization of Mereology

Studia Logica - It is shown how Tarski’s 1929 axiomatization of mereology secures the reflexivity of the ‘part of’ relation. This is done with a fusion-abstraction principle that...     

Field’s logic of truth

T. M. Scanlon’s buck-passing account of value (BPA) has been subjected to a barrage of criticisms. Recently, to be helpful to BPA, Roger Crisp has suggested that a number of these criticisms can be met if one makes some revisions to BPA. In this paper, I argue that if advocates of the buck-passing account accepted these revisions, they would effectively be giving up the buck-passing account as it is typically understood, that is, as an account concerned with the conceptual priority of reasons or the right vis-à-vis value or the good. I conclude by addressing some of the broader implications of my arguments for the current debate about the buck-passing account of value.     

Personal identity and the otherness of one’s own body

Locke claims that a person’s identity over time consists in the unity of consciousness, not in the sameness of the body. Similarly, the phenomenological approach refuses to see the criteria of identity as residing in some externally observable bodily features. Nevertheless, it does not accept the idea that personal identity has to consist either in consciousness or in the body. We are self-aware as bodily beings. After providing a brief reassessment of Locke and the post-Lockean discussion, the article draws on phenomenological arguments that show the body as lived, that is, lived as one’s own body, but also possibly as “other” or “strange.” Against what has been claimed in recent writing, especially in literature on Merleau-Ponty, the author argues that the “mineness” of the body and its “alterity” are not two mutually exclusive features. In the final part of the article, the author suggests that the becoming strange of one’s own body may legitimately be considered as a prominent experience of what it means to be a person.

     

Erich Fromm’s concept of reactive violence

Abstract

This paper explores the current relevance of Fromm’s concept of reactive violence for understanding particular patients and for generating hypotheses about the world we live in. In his discussion of reactive violence, Fromm gives us a nuanced approach to forms of aggression that can be employed in the service of life. According to Fromm, the aim of reactive violence is preservation, not destruction. It is rooted in fear and, he believes, is the most frequent form of violence. This paper traces the evolution of Fromm’s concept of reactive violence, and considers how it might apply to today’s social and political challenges.     

Spinoza’s error: Memory for truth and falsity

Two theoretical frameworks have been proposed to account for the representation of truth and falsity in human memory: the Cartesian model and the Spinozan model. Both models presume that during information processing a mental representation of the information is stored along with a tag indicating its truth value. However, the two models disagree on the nature of these tags. According to the Cartesian model, true information receives a “true” tag and false information receives a “false” tag. In contrast, the Spinozan model claims that only false information receives a “false” tag, whereas untagged information is automatically accepted as true. To test the Cartesian and Spinozan models, we conducted two source memory experiments in which participants studied true and false trivia statements from three different sources differing in credibility (i.e., presenting 100% true, 50% true and 50% false, or 100% false statements). In Experiment 1, half of the participants were informed about the source credibility prior to the study phase. As compared to a control group, this precue group showed improved source memory for both true and false statements, but not for statements with an uncertain validity status. Moreover, memory did not differ for truth and falsity in the precue group. As Experiment 2 revealed, this finding is replicated even when using a 1-week rather than a 20-min retention interval between study and test phases. The results of both experiments clearly contradict the Spinozan model but can be explained in terms of the Cartesian model.     

Naturalized truth and Plantinga’s evolutionary argument against naturalism

There are three major theses in Plantinga’s latest version of his evolutionary argument against naturalism. (1) Given materialism, the conditional probability of the reliability of human cognitive mechanisms produced by evolution is low; (2) the same conditional probability given reductive or non-reductive materialism is still low; (3) the most popular naturalistic theories of content and truth are not admissible for naturalism. I argue that Plantinga’s argument for (1) presupposes an anti-materialistic conception of content, and it therefore begs the question against materialism. To argue for (2), Plantinga claims that the adaptiveness of a belief is indifferent to its truth. I argue that this claim is unsupported unless it again assumes an anti-materialistic conception of content and truth. I further argue that Plantinga’s argument for (3) is not successful either, because an improved version of teleosemantics can meet his criticisms. Moreover, this version of teleosemantics implies that the truth of a belief is (probabilistically) positively related to its adaptiveness, at least for simple beliefs about physical objects in human environments. This directly challenges Plantinga’s claim that adaptiveness is indifferent to truth.     

Recollection and phantasy: The problem of the truth of memory in Husserl’s phenomenology

The epistemological problem of the truth of memory cannot be resolved without establishing a clear distinction between recollection and phantasy. Husserl’s position in this regard is both paradoxical and compelling. It is paradoxical because Husserl repeats his antiskeptical intention many times; but nevertheless in his phenomenology, recollection and phantasy are almost completely identical. Perhaps no philosopher has so radically approached the experience of remembering and the experience of fantasizing as Husserl. But at the same time, the recognition of this fundamental similarity is precisely what allows the phenomenologist to avoid empiricist misunderstandings and thus approach the problem of the distinction between recollection and phantasy in a much more persuasive way than the traditional one. In this paper, I will first try to show how and why Husserl approaches recollection and phantasy. Then I will try to show how it is possible to establish a clear distinction between these two phenomena without misunderstanding the possibility of false memory.     

Jean-Yves Lacoste’s thesis on truth

Continental Philosophy Review - This essay offers a commentary of Jean-Yves Lacoste’s most recent book Théses sur le vrai (2018). It does so through a close reading of the book’s...     

Kupalov’s concept of shortened conditional reflexes: Psychophysiological and psychopharmacological implications

In the regulation of cortical excitability tonus, Kupalov described a particular acquired, learned mechanism, the shortened conditional Reflex (SCR). SCR is an essential mechanism by which an adequate cortical tonus is established by environmental cues as an anticipatory set-up preparing the individual qualitatively and quantitatively for expected forthcoming events. An original physiological example is given, the conditional “transfer” of motor behavior at cortical electrical stimulation. Three psychopharmacological implications are presented, namely environmental-dependent, stress-related events, environmental-dependent drug conditioning, and drug-tolerance experiments. Future eventual psychophysiological and psychopharmacological lines of research related to the shortened conditional reflex concept are discussed.     

Theodore de Laguna’s discovery of the deflationary view of truth

ABSTRACT

Theodore de Laguna develops and argues for a deflationary view of truth well before the publication of what many have taken to be its source, or at least its inspiration, namely Frank P. Ramsey’s paper ‘Facts and Propositions’. I outline de Laguna’s view of truth and the arguments he offers for it; I also discuss its role in the history of twentieth-century philosophy. My outline and discussion serve as an introduction to de Laguna’s ‘A Nominalistic Interpretation of Truth’, a paper he originally wrote in English but which has hitherto only been published in French.     

Predicting one’s own and others’ 16 PF scores

This study examined the relationship between subjects’ actual test derived scores and their estimates of what those scores would be. Sixty subjects completed the 16 PF (form D) and then estimated the scores on each dimension for themselves and another person they knew well. The results showed significant positive correlations on 9 of the 16 dimensions for themselves. The dimensions they were best at estimating were Desurgency-Surgency, Untroubled adequacy-guilt proneness and Threctia-Parmia. Only two correlations (both negative) reached significance concerning their ability to predict another known person’s scores. Whereas subjects believed they were like the other person they nominated (13 of the 16 correlations were significantly positive), in actual fact their test derived scores showed only two significant findings, one positive and the other negative. Results are discussed in terms of lay theories of personality and their relationship to personality assessment.     

The ethical implications of Sengzhao’s concept of the Sage

This paper is an exploration of the ethical significance of Sengzhao’s concept of the sage as exhibited through a Buddhist practitioner’s expanded understanding and cognition of reality. From a philosophical point of view, I aim to show that the ethical significance of his concept of the sage comprises a shift first from ontology to epistemology, and then from epistemology to ethics. I firstly define Sengzhao’s concept of the sage and present a preliminary account of this concept before elaborating on its philosophical aspects. Next, I attempt to illustrate how ethical implications can be derived from Sengzhao’s ethical shift, and lastly, I shed light on the value and significance of this philosophical standpoint within Buddhist philosophy.     

Note on the “Semantic” and the “Absolute” concept of truth

Philosophical Studies -     

Note on the “semantic” and the “absolute” concept of truth

Philosophical Studies -     

“Improving one’s touch” … and more

Gordon and Cooper (1975) have described an interesting tactile phenomenon. The orientation of undulations on the surface of an object can be detected more accurately when a person moves an intermediate paper over the surface than when the bare fingers are used. Counter to a prediction derived from Gordon and Cooper’s explanation of their results, the present studies show that the apparent roughness of a surface increases when a similar manner of touching is used. The first two experiments confirm the latter observation. To explain the alteration in perceived roughness (and more tentatively, Gordon and Cooper’s own findings), it is proposed that surface roughness (and undulations) are masked by shear forces applied to the skin. Two informal tests and a third experiment support this interpretation. Alternative explanations and a practical application for the blind are also considered.     

Does valence matter? Effects of negativity on children’s early understanding of the truth and lies

Early deceptive behavior often involves acts of wrongdoings on the part of children. As a result, it has often been assumed, although not tested directly, that children are better at identifying lies about wrongdoing than lies about other activities. We tested this assumption in two studies. In Study 1, 67 3- to 5-year-olds viewed vignettes in which a character truthfully or falsely claimed to have committed a good or bad act. Children were biased to label claims that the character had committed a good act as the truth and claims that the character had committed a bad act as lies. In Study 2, 51 4- to 6-year-olds viewed vignettes in which characters either admitted or denied committing a good or bad act. Children were better at identifying truth-tellers and liars when the acts were good. Results suggest that young children initially overgeneralize the concept of lie to include all negative acts and the concept of the truth to include all good acts and only gradually make a distinction between act valence and honesty. As a result, including wrongdoing in scenarios to test children's early understanding of the meaning of lying is likely to underestimate children's abilities.