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In the context of debates about truth, nihilism is the view that nothing is true. This is a very striking and (at first) implausible thesis, which is perhaps why it is seldom discussed. Truth without Truths applies nihilism to the philosophical debates on truth and paradox, and explores how a nihilist approach to truth is a serious contender. David Liggins demonstrates that a strong case for nihilism about truth is available. The main grounds for taking nihilism on truth seriously are the solutions it provides to a wide range of paradoxes involving truth, and its epistemological superiority to theories that posit truths. The discussion considers a wider range of paradoxes than usual-including the truth-teller paradox and other paradoxes of underdetermination. Liggins shows how the debate over truth and paradox can be advanced by drawing on metaphysical debates about realism and anti-realism. Truth without Truths is also a challenge to deflationism. Deflationists provide an austere, metaphysically lightweight account of truth. But there is one posit that all contemporary deflationists make: they posit truths. By showing that we can well do without truths, Liggins argues that deflationism is actually too lavish a position. Liggins's preferred form of alethic nihilism includes a Ramseyan analysis of the concept of truth, which uses quantification into sentence position, conceived of as non-objectual and non-substitutional. This book is part of a wider movement exploring the implications of admitting forms of non-objectual, non-substitutional quantification-sometimes called 'higher-order metaphysics'.
Hard Truths is a groundbreaking new work in whichnoted philosopher Elijah Millgram advances a new approach to truthand its role in our day-to-day reasoning. Takes up the hard truths of real reasoning and draws out theirimplications for logic and metaphysics Introduces and takes issue with prevailing views of thepurpose of truth and the way we reason, including deflationismabout truth, possible worlds treatments of modality, andantipsychologism in philosophy of logic Develops philosophically ambitious ideas in a style accessibleto non-specialists Will make us rethink the place of metaphysics in our dailylives
An argument that the major metaphysical theories of facts give us no good reason to accept facts in our catalog of the world. In this book Arianna Betti argues that we have no good reason to accept facts in our catalog of the world, at least as they are described by the two major metaphysical theories of facts. She claims that neither of these theories is tenable—neither the theory according to which facts are special structured building blocks of reality nor the theory according to which facts are whatever is named by certain expressions of the form “the fact that such and such.” There is reality, and there are entities in reality that we are able to name, but, Betti contends, among these entities there are no facts. Drawing on metaphysics, the philosophy of language, and linguistics, Betti examines the main arguments in favor of and against facts of the two major sorts, which she distinguishes as compositional and propositional, giving special attention to methodological presuppositions. She criticizes compositional facts (facts as special structured building blocks of reality) and the central argument for them, Armstrong's truthmaker argument. She then criticizes propositional facts (facts as whatever is named in “the fact that” statements) and what she calls the argument from nominal reference, which draws on Quine's criterion of ontological commitment. Betti argues that metaphysicians should stop worrying about facts, and philosophers in general should stop arguing for or against entities on the basis of how we use language.
An anthology of 40 texts and interviews written over 20 years by French philosopher Gilles Deleuze, of which the early texts belong to literary criticism. Philosophy clearly dominates the rest of the book with a surprise admission by Deleuze that Sartre was his master.
From the author of the bestselling novel The Shack and the New York Times bestsellers Cross Roads and Eve comes a compelling, conversational exploration of twenty-eight assumptions about God—assumptions that just might be keeping us from experiencing His unconditional, all-encompassing love. In his wildly popular novels, Wm. Paul Young portrayed the Triune God in ways that challenged our thinking—sometimes upending long-held beliefs, but always centered in the eternal, all-encompassing nature of God’s love. Now, in Wm. Paul Young’s first nonfiction book, he invites us to revisit our assumptions about God—this time using the Bible, theological discussion, and personal anecdotes. Paul encourages us to think through beliefs we’ve presumed to be true and consider whether some might actually be false. Expounding on the compassion fans felt from the “Papa” portrayed in The Shack—now a major film starring Sam Worthington and Octavia Spencer—Paul encourages you to think anew about important issues including sin, religion, hell, politics, identity, creation, human rights, and helping us discover God’s deep and abiding love.
In this eye-opening book, Susie Larson shows how intertwined our emotional, spiritual, and physical health are. Spiritual difficulties can have physical consequences, and physical illnesses can have emotional and even spiritual ramifications. So in order for true healing to occur, it must happen holistically--mind, body, and spirit. Providing a fresh vision of what a flourishing life is, Susie shares practical, biblical ways to · replace defeating thoughts with redemptive ones · overcome stress and embrace God's peace · deal with the "I can'ts" embedded in our souls · trade unhealthy habits for new life-giving practices We cannot keep ignoring the mental and/or emotional symptoms that are trying to get our attention. Fully Alive is an uplifting guide for anyone who longs to know the health, freedom, and wholeness that Jesus wants for us.
Ideas have consequences, sometimes far-reaching and world-changing. The Christian faith contains many volatile truths that challenged--and continue to challenge--the cultural and religious status quo of the world. This biblical, historical, and philosophical exploration of some of Christianity's most transformational ideas offers a unique look at how the world changed when Christ and his followers came on the scene. These ideas include the resurrection Jesus as God incarnate creation out of nothing the compatibility of faith and reason justification by grace through faith humankind in God's image the greater good of suffering Pastors, students, and thoughtful Christians will be strengthened to face contemporary challenges to these truths and will find the confidence to impact their world for Christ.
"On Truth and Lie in an Extra-Moral Sense") is an (initially) unpublished work of Friedrich Nietzsche written in 1873, one year after The Birth of Tragedy. It deals largely with epistemological questions of truth and language, including the formation of concepts. Every word immediately becomes a concept, inasmuch as it is not intended to serve as a reminder of the unique and wholly individualized original experience to which it owes its birth, but must at the same time fit innumerable, more or less similar cases-which means, strictly speaking, never equal-in other words, a lot of unequal cases. Every concept originates through our equating what is unequal. According to Paul F. Glenn, Nietzsche is arguing that "concepts are metaphors which do not correspond to reality." Although all concepts are human inventions (created by common agreement to facilitate ease of communication), human beings forget this fact after inventing them, and come to believe that they are "true" and do correspond to reality. Thus Nietzsche argues that "truth" is actually: A mobile army of metaphors, metonyms, and anthropomorphisms-in short, a sum of human relations which have been enhanced, transposed, and embellished poetically and rhetorically, and which after long use seem firm, canonical, and obligatory to a people: truths are illusions about which one has forgotten that this is what they are; metaphors which are worn out and without sensuous power; coins which have lost their pictures and now matter only as metal, no longer as coins. These ideas about truth and its relation to human language have been particularly influential among postmodern theorists, and "On Truth and Lies in a Nonmoral Sense" is one of the works most responsible for Nietzsche's reputation (albeit a contentious one) as "the godfather of postmodernism."
Truth has always been a central preoccupation of philosophy in all its forms and traditions. However, in the late twentieth century truth became suddenly rather unfashionable. The precedence given to assorted political and ideological agendas, along with the rise of relativism, postmodernism and pseudoscience in academia, led to a decline both of truth as a serious subject, and an intellectual tradition that began with the Enlightenment. Why Truth Matters is a timely, incisive and entertaining look at how and why modern thought and culture lost sight of the importance of truth. It is also an eloquent and inspiring argument for restoring truth to its rightful place. Ophelia Benson and Jeremy Stangroom, editors of the successful ButterfliesandWheels.Com website - itself established to 'fight fashionable nonsense' - identify and debunk such nonsense, and the spurious claims made for it, in all its forms. Their account ranges over religious fundamentalism, Holocaust denial, the challenges of postmodernism and deconstruction, the wilful misinterpretation of evolutionary biology, identity politics and wishful thinking. Why Truth Matters is both a rallying cry for the Enlightenment vision and an essential read for anyone who has ever been bored, frustrated, bewildered or plain enraged by the worst excesses of the fashionable intelligentsia.
The modern discussion on the concept of truthlikeness was started in 1960. In his influential Word and Object, W. V. O. Quine argued that Charles Peirce's definition of truth as the limit of inquiry is faulty for the reason that the notion 'nearer than' is only "defined for numbers and not for theories". In his contribution to the 1960 International Congress for Logic, Methodology, and Philosophy of Science at Stan ford, Karl Popper defended the opposite view by defining a compara tive notion of verisimilitude for theories. was originally introduced by the The concept of verisimilitude Ancient sceptics to moderate their radical thesis of the inaccessibility of truth. But soon verisimilitudo, indicating likeness to the truth, was confused with probabilitas, which expresses an opiniotative attitude weaker than full certainty. The idea of truthlikeness fell in disrepute also as a result of the careless, often confused and metaphysically loaded way in which many philosophers used - and still use - such concepts as 'degree of truth', 'approximate truth', 'partial truth', and 'approach to the truth'. Popper's great achievement was his insight that the criticism against truthlikeness - by those who urge that it is meaningless to speak about 'closeness to truth' - is more based on prejudice than argument.