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|a Truth and Its Nature (if Any)
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|c edited by J. Peregrin.
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|a 1st ed. 1999.
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|a Synthese Library, Studies in Epistemology, Logic, Methodology, and Philosophy of Science ;
|v 284
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|a I. Past Masters on Truth -- Frege: Assertion, Truth and Meaning -- Carnap, Syntax, and Truth -- James’s Conception of Truth -- II. Tarski and Correspondence -- Semantic Conception of Truth as a Philosophical Theory -- Truth, Correspondence, Satisfaction -- Do We Need Correspondence Truth? -- Tarskian Truth as Correspondence — Replies to Some Objections -- III. The Substantiality of Truth -- The Centrality of Truth -- Mapping the Structure of Truth: Davidson Contra Rorty -- The Explanatory Value of Truth Theoriesembodying the Semantic Conception -- Negative Truth and Knowledge -- IV. The Insubstantiality of Truth: The Pros and Cons of Deflationism -- Deflationary Truth, Aboutness and Meaning -- The Substance of Deflation -- Does the Strategy of Austerity Work? -- Rethinking the Concept of Truth: A Critique of Deflationism.
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|a The question how to turn the principles implicitly governing the concept of truth into an explicit definition (or explication) of the concept hence coalesced with the question how to get a finite grip on the infinity of T-sentences. Tarski's famous and ingenious move was to introduce a new concept, satisfaction, which could be, on the one hand, recursively defined, and which, on the other hand, straightforwardly yielded an explication of truth. A surprising 'by-product' of Tarski's effort to bring truth under control was the breathtaking finding that truth is in a precisely defined sense ineffable, that no non trivial language can contain a truth-predicate which would be adequate for the very 4 language . This implied that truth (and consequently semantic concepts to which truth appeared to be reducible) proved itself to be strangely 'language-dependent': we can have a concept of truth-in-L for any language L, but we cannot have a concept of truth applicable to every language. In a sense, this means, as Quine (1969, p. 68) put it, that truth belongs to "transcendental metaphysics", and Tarski's 'scientific' investigations seem to lead us back towards a surprising proximity of some more traditional philosophical views on truth. 3. TARSKI'S THEORY AS A PARADIGM So far Tarski himself. Subsequent philosophers then had to find out what his considerations of the concept of truth really mean and what are their consequences; and this now seems to be an almost interminable task.
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|a Language and languages—Philosophy.
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|a Epistemology.
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|a Logic.
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|a Semantics.
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