ABSTRACTEcumenical Alethic Pluralism is a novel kind of alethic pluralism. It is ecumenical in that it widens the scope of alethic pluralism by allowing for a normatively deflated truth property alongside a variety of normatively robust truth properties. We establish EAP by showing how Wright’s Inflationary Arguments fail in the domain of taste, once a relativist treatment of the metaphysics and epistemology of that domain is endorsed. EAP is highly significant to current debates on the nature of truth insofar as (...) it involves a reconfiguration of the dialectic between deflationists and pluralists. (shrink)

Some philosophers have argued that truth is a norm of judgement and have provided a variety of formulations of this general thesis. In this paper, I shall side with these philosophers and assume that truth is a norm of judgement. What I am primarily interested in here are two core questions concerning the judgement-truth norm: (i) what are the normative relationships between truth and judgement? And (ii) do these relationships vary or are they constant? I argue for a pluralist picture—what (...) I call Normative Alethic Pluralism (NAP)—according to which (i) there is more than one correct judgement-truth norm and (ii) the normative relationships between truth and judgement vary in relation to the subject matter of the judgement. By means of a comparative analysis of disagreement in three areas of the evaluative domain—refined aesthetics, basic taste and morality—I show that there is an important variability in the normative significance of disagreement—I call this the variability conjecture. By presenting a variation of Lynch’s scope problem for alethic monism, I argue that a monistic approach to the normative function of truth is unable to vindicate the conjecture. I then argue that normative alethic pluralism provides us with a promising model to account for it. (shrink)

Social constructionism is often considered a form of anti-realism. But in contemporary feminist philosophy, an increasing number of philosophers defend views that are well-described as both realist and social constructionist. In this paper, I use the work of Sally Haslanger as an example of realist social constructionism. I argue: that Haslanger is best interpreted as defending metaphysical realism about social structures; that this type of metaphysical realism about the social world presents challenges to some popular ways of understanding metaphysical realism.

Pluralism about truth is the view that there are many properties, not just one, in virtue of which things are true. Pluralists hope to dodge the objections that face traditional monistic substantive views of truth, as well as those facing deflationary theories of truth. More specifically, pluralists hope to advance an explanatorily potent understanding of truth that can capture the subtleties of various realist and anti-realist domains of discourse, all while avoiding the scope problem. I offer a new objection to (...) pluralism that challenges its fundamental commitment to there being a set of alethic properties in virtue of which claims are true. In its place I offer an alternative view that merges standard truthmaker theory with a primitivist conception of truth. This combination of views satisfies the theoretical desires that pluralists claim for themselves, but without taking on pluralism's host of challenges and problems. (shrink)

Quine argues, in “On the Nature of Moral Values” that a coherence theory of truth is the “lot of ethics”. In this paper, I do a bit of work from within Quinean theory. Specifically, I explore precisely what a coherence theory of truth in ethics might look like and what it might imply for the study of normative value theory generally. The first section of the paper is dedicated to the exposition of a formally correct coherence truth predicate, the possibility (...) of which has been the subject of some skepticism. In the final two sections of the paper, I claim that a coherence theory in ethics does not reduce the practice of moral inquiry to absurdity, in practice as well as in principle. (shrink)

This is a study, in two volumes, of one of the longest-standing philosophical problems: the problem of universals. In volume I David Armstrong surveys and criticizes the main approaches and solutions to the problems that have been canvassed, rejecting the various forms of nominalism and 'Platonic' realism. In volume II he develops an important theory of his own, an objective theory of universals based not on linguistic conventions, but on the actual and potential findings of natural science. He thus reconciles (...) a realism about qualities and relations with an empiricist epistemology. The theory allows, too, for a convincing explanation of natural laws as relations between these universals. (shrink)

This paper offers a discussion of metaphysical pluralism, alethic pluralism, and logical pluralism. According to the metaphysical pluralist, there are several ways of being. According to the alethic pluralist, there are several ways of being true, and according to the logical pluralist, there are several ways of being valid. Each of these three forms of pluralism will be considered on its own, but the ambition of the paper is to explore possible connections between them. My primary objective is to present (...) and develop a positive account according to which the different forms of pluralism are intimately related. I will proceed in two steps. First, I will investigate the connection between alethic pluralism and logical pluralism. I will argue that a certain version of alethic pluralism supports logical pluralism. Second, I will connect alethic pluralism and logical pluralism to metaphysical pluralism. I will suggest that the former two are at least partly founded on the latter. (shrink)

Like William James before him, Huw Price has influentially argued that truth has a normative role to play in our thought and talk. I agree. But Price also thinks that we should regard truth-conceived of as property of our beliefs-as something like a metaphysical myth. Here I disagree. In this paper, I argue that reflection on truth's values pushes us in a slightly different direction, one that opens the door to certain metaphysical possibilities that even a Pricean pragmatist can love.

What is truth? Philosophers are interested in a range of issues involving the concept of truth beginning with what sorts of things can be true. This is a collection of eighteen new and original research papers on truth and other alethic phenomena by twenty of the most promising young scholars working on truth today.

A dissertation in the tradition of logical positivism includes a discussion of the functions and methods of philosophy and a critique of ethics and theology.

When talking about truth, we ordinarily take ourselves to be talking about one-and-the-same thing. Alethic monists suggest that theorizing about truth ought to begin with this default or pre-reflective stance, and, subsequently, parlay it into a set of theoretical principles that are aptly summarized by the thesis that truth is one. Foremost among them is the invariance principle.

This volume collects some influential essays in which Simon Blackburn, one of our leading philosophers, explores one of the most profound and fertile of philosophical problems: the way in which our judgments relate to the world. This debate has centered on realism, or the view that what we say is validated by the way things stand in the world, and a variety of oppositions to it. Prominent among the latter are expressive and projective theories, but also a relaxed pluralism that (...) discourages the view that there are substantial issues at stake. The figure of the "quasi-realist" dramatizes the difficulty of conducting these debates. Typically philosophers thinking of themselves as realists will believe that they alone can give a proper or literal account of some of our attachments--to truth, to facts, to the independent world, to knowledge and certainty. The quasi-realist challenge, developed by Blackburn in this volume, is that we can have those attachments without any metaphysic that deserves to be called realism, so that the metaphysical picture that goes with our practices is quite idle. The cases treated here include the theories of value and knowledge, modality, probability, causation, intentionality and rule-following, and explanation. A substantial new introduction has been added, drawing together some of the central themes. The essays articulate a fresh alternative to a primitive realist/anti-realist opposition, and their cumulative effect is to yield a new appreciation of the delicacy of the debate in these central areas. (shrink)

Recasting important questions about truth and objectivity in new and helpful terms, his book will become a focus in the contemporary debates over realism, and ...

Following Hartry Field in distinguishing disquotational truth from a conception that grounds truth conditions in a community's usage, it is argued that the notions are materially inequivalent (since the latter allows truth-value gaps) and that both are needed. In addition to allowing blanket endorsements ("Everything the Pope says is true"), disquotational truth facilitates mathematical discovery, as when we establish the Gödel sentence by noting that the theorems are all disquotationally true and the disquotational truths are consistent. We require a more (...) substantial notion, however, if we intend to use truth values and truth conditions in explaining communication by language. (shrink)

This is a paper about the problem of realism in meta-ethics (and, I hope, also in other areas, but that hope is so far pretty speculative). But it is not about the problem of whether realism is true. It is about the problem of what realism is. More specifically, it is about the question of what divides meta-ethical realists from irrealists. I start with a potted history of the Good Old Days.

Frank Jackson champions the cause of conceptual analysis as central to philosophical inquiry. In recent years conceptual analysis has been undervalued and widely misunderstood, suggests Jackson. He argues that such analysis is mistakenly clouded in mystery, preventing a whole range of important questions from being productively addressed. He anchors his argument in discussions of specific philosophical issues, starting with the metaphysical doctrine of physicalism and moving on, via free will, meaning, personal identity, motion, and change, to ethics and the philosophy (...) of color. In this way the book not only offers a methodological program for philosophy, but also casts new light on some much-debated problems and their interrelations. (shrink)

ABSTRACTThis paper discusses the normativity of truth and logic. The paper has three objectives. First, I argue that logic is normative for thought in the sense of underwriting instrumental rationality. Logic is a good instrument for achieving truth, the goal of cognition. In recent work, Filippo Ferrari has argued that the normative nature of truth may vary across domains. My second aim is to extend this idea to logic, against the background of the idea that logic serves to underwrite instrumental (...) rationality. The third objective is to further develop Ferrari’s framework of normative alethic variability. I do so through a discussion of the normative problem of mixed compounds: the challenge of providing a principled account of the normativity of compounds with constituents whose respective normative profiles differ. I argue that the challenge can be met. Besides offering a solution to a major challenge, the response offered sheds new light on the normative variability framework: the truth of a single mixed compound may have different normative profiles across different ‘disagreement-realizers’. This feature of the view is rooted in a key commitment of the normative variability framework – namely, that disagreement and alethic normativity are intimately connected. (shrink)

Michael Ridge presents an original expressivist theory of normative judgments--Ecumenical Expressivism--which offers distinctive treatments of key problems in metaethics, semantics, and practical reasoning. He argues that normative judgments are hybrid states partly constituted by ordinary beliefs and partly constituted by desire-like states.

What is truth? What precisely is it that truths have that falsehoods lack? Pluralists about truth (or “alethic pluralists”) tend to answer these questions by saying that there is more than one way for a proposition, sentence, belief—or any chosen truth-bearer—to be true. In this paper, I argue that two of the most influential formations of alethic pluralism, those of Wright (1992, 2003a) and Lynch (2009), are subject to serious problems. I outline a new formulation, which I call “simple determination (...) pluralism,” that I claim offers better prospects for alethic pluralism, with the potential to have applications for pluralist theories beyond truth. (shrink)

In Truth as One and Many, Michael Lynch offers a new theory of truth. There are two kinds of theory of truth in the literature. On the one hand, we have logical theories, which seek to construct formal systems that are consistent, while also containing a predicate which have as many as possible of the properties which we ordinarily take the English predicate ‘is true’ to have; salient examples include Tarski’s and Kripke’s theories of truth. On the other hand, we (...) have metaphysical theories, which seek to give a non-formal account of the nature of truth – of what truth consists in, of what it means to say that something is true; salient examples include correspondence, coherence and deflationary theories of truth. Lynch’s theory – functionalism about truth – is of the second sort.The theory takes its start from a number of principles which Lynch classifies as truisms about truth:Objectivity: The belief that p is true if, and only if, with respect to the belief that p, things are as they are believed to be.Norm of Belief: It is prima facie correct to believe that p if and only if the proposition that p is true.End of Inquiry: Other things being equal, true beliefs are a worthy goal of inquiry.Lynch argues that other familiar principles can be derived from these: for example, Objectivity together with some auxiliary principles and definitions yields versions of the T-schema, and of the principle that beliefs can be true without being warranted and vice versa. These principles are supposed to give the nominal essence of truth – to constitute our folk theory of truth. Lynch …. (shrink)

What is truth? What role does truth play in the connections between language and the world? What is the relationship between truth and being? Douglas Edwards tackles these questions and develops a distinctive metaphysical worldview. He argues that in some domains language responds to the world, whereas in others language generates the world.

The world is populated with many different objects, to which we often attribute properties: we say, for example, that grass is green, that the earth is spherical, that humans are animals, and that murder is wrong. We also take it that these properties are things in their own right - that there is something in which being green, or spherical, or an animal, or wrong, consists - and that certain scientific or normative projects are engaged in uncovering the essences of (...) such properties. But what kind of things should we take properties themselves to be? In Properties, Douglas Edwards gives an engaging, accessible, and up-to-date introduction to the many theories of properties that are available. Edwards charts the central positions in the debate over properties - including the views that properties are universals, that properties are constructed from tropes, and that properties are classes of objects - and assesses the benefits and disadvantages of each. Attempts to deny the existence of properties are also considered, along with 'pluralist' proposals, which aim to accommodate the different kinds of properties that are found in various philosophical debates. Properties is the ideal introduction to this topic and will be an invaluable resource for scholars and students wishing to learn more about the important roles that properties have played, and continue to play, in contemporary philosophy."--Back cover. (shrink)

This belongs to a symposium about Crispin Wright's Truth\nand Objectivity. Wright entertains the "possibility of a\npluralist view of truth." I suggest that this should not\nentail ambiguity in the word "true." For truth to amount to\ndifferent things for different kinds of subject matter no\nmore entails ambiguity than does the fact that existence\namounts to different things for different kinds of entity.\nTurning to cognitive command, I argue that it is trivially\nsatisfied: if I judge that p and you disagree, then under\nsuitable conditions I must (...) take it that something is wrong\nwith your cognitive mechanisms. (shrink)

The paper offers a new analysis of the difficulties involved in the construction of a general and substantive correspondence theory of truth and delineates a solution to these difficulties in the form of a new methodology. The central argument is inspired by Kant, and the proposed methodology is explained and justified both in general philosophical terms and by reference to a particular variant of Tarski's theory. The paper begins with general considerations on truth and correspondence and concludes with a brief (...) outlook on the "family" of theories of truth generated by the new methodology. (shrink)

In this paper, I outline and defend a novel approach to alethic pluralism, the thesis that truth has more than one metaphysical nature: where truth is, in part, explained by reference, it is relational in character and can be regarded as consisting in correspondence; but where instead truth does not depend upon reference it is not relational and involves only coherence. In the process, I articulate a clear sense in which truth may or may not depend upon reference: this involves (...) distinguishing semantic denotation from pragmatic speaker reference and claiming that there may or may not exist a metasemantic connection between these two notions. Finally, I argue that reference is not in general inscrutable—that this metasemantic connection does exist in the case of our ordinary discourse about present macroscopic concrete objects—but that it is in pure mathematics, where reference cannot be secured, and which therefore plays no role in accounting for truth. In this manner, alethic pluralism is upheld. (shrink)

Contemporary expressivists typically deny that all true judgments must represent reality. Many instead adopt truth minimalism, according to which there is no substantive property of judgments in virtue of which they are true. In this article, I suggest that expressivists would be better suited to adopt truth pluralism, or the view that there is more than one substantive property of judgments in virtue of which judgments are true. My point is not that an expressivism that takes this form is true, (...) but that it more readily accommodates the motivations that typically lead expressivists to their view in the first place. (shrink)

Here is a well-known thought about truth: Truth consists in correspondence with reality. A sentence is true just in case what it says corresponds with how the world is. Theories of truth that incorporate this thought are naturally regarded as robust or “heavyweight”. Truth is to be understood in a realist fashion. The world decides what is true and what is not. A recent incarnation of the correspondence view is found in truth-maker theories, whose adherents maintain that truths are true (...) in virtue of there being something – a truth-maker – in the world that makes them so.2. (shrink)

Alethic pluralism is the view that the nature of truth is not uniform across domains. There are several ways of bang true $(T_1 ...\,T_n )$ A simple argument, the 'instability challenge', purports to show that this view is inherently unstable. One can simply say that something is uniformly true if and only if it is T₁ or ... or $\,T_n $ . Being uniformly true is a single truth property that applies across the board, and so the nature of truth (...) is uniform across domains, contra pluralism. I defend pluralism against the instability challenge. I show that the challenge bifurcates: one Challenge is formulated in terms of predicates, and the other is formulated in terms of properties. Vie pluralist has the resources to defuse both of these. The sparse/abundant property distinction and considerations of explanatory asymmetry play a crucial role in my argument. (shrink)

Pluralism about truth is the view that there is more than one way for a proposition to be true. When taken to imply that there is more than one concept and property of truth, this position faces a number of troubling objections. I argue that we can overcome these objections, and yet retain pluralism's key insight, by taking truth to be a multiply realizable property of propositions.

Ontological pluralism holds that there are different ways of being. Truth pluralism holds that there are different ways of being true. Both views have received growing attention in recent literature, but so far there has been very little discussion of the connections between the views. The authors suggest that motivations typically given for truth pluralism have analogue motivations for ontological pluralism; they argue that while neither view entails the other, those who hold one view and wish to hold the other (...) will find natural routes by which to do so. The authors additionally identify some disanalogies between the views, by considering whether certain “mixed” problems commonly pressed against truth pluralism have analogues for ontological pluralism. (shrink)