The theory of the correspondence of truth is often associated with metaphysical realism. Its traditional competitors, the pragmatists, but also the coherent, verifiable theories of truth and other epistemmatic theories are often associated with idealism, antirealism or relativism. In recent years, these traditional competitors have been virtually replaced (at least in the publishing room) by deflationary truth theories and, to a lesser extent, by identity theory (note that these new competitors are generally not associated with antirealism). More recently, two other approaches have received a great deal of attention. One of them is the theory of truth: it is sometimes seen as a competitor, sometimes as a more liberal version of the theory of correspondence. The other is pluralism: it contains a correspondence account as one, but only part of its overall representation of truth. In Hinduism, truth is defined as “immutable,” “which has no distortion,” “what is beyond the distinctions between time, space and person,” “which permeates the universe in all its constancy.” The human body is therefore not quite true, because it changes over time, for example. There are many references, characteristics and explanations of the truth by Hindu sages, the various facets of truth explain how India`s national motto: “Satyameva Jayate” (truth alone wins), as well as “Satyam muktaye” (the liberated truth), “Satya” is ” Parahit`artham` va`unmanaso yatha`rthatvam` satyam” (Satya is the benevolent use of words and spirit for the good of others or in other words) “, If one attaches to it, To tell the truth, the fruits of action are served to him (patanjali yogasutras, Sutra 2.36), “The face of truth is covered with a golden shell. Reveal it, O Pusan (Sun), so that I who have the truth as my duty (satyadharma) can see it! (Brhadaranyaka V 15 1-4 and the short IIsa Upanisad 15-18), the truth is superior to silence (Manusmriti), etc. In combination with other words, Satya acts as a modifier, like “ultra” or “supreme” or literally “true,” connoting purity and excellence. For example, Satyaloka is the “supreme sky” and Satya Yuga is the “golden age” or the best of the four cyclical cosmic ages in Hinduism and so on.
A follower of semantic theory will, to be sure, have a strong understanding of theories of linguistic truth. But, they will counter, these linguistic theories really shed no light on the very nature of the truth. On the contrary, they draw attention to how we often identify the truth of non-quota rates. While it is quite possible to establish the truth through the experience (and inductivement) of the un contingent thesis that all aunts are women – for example, you could knock on very many doors and ask if one of the residents were aunts, and if so, if they were women – that would be an unnecessary exercise. We do not need to look closely at the world to discover the truth value of the thesis that all aunts are women. For example, we can just look at an English dictionary. As we see, determining, determining the truth values of non-quota rates may be (but not always needed) with non-experimental means; It does not follow, however, that the truth of non-quota rates differs fundamentally from that of dependent rates. Thus, the two theories – (i) that sentence marks are true values, and (ii) that the types of sentences are truth values – difficulties. Could the phrases be the cantilever? Consensus theory says that truth is all that is agreed upon, or in some versions, could be agreed upon by a particular group.
Such a group may include all persons or a subset consisting of more than one person. In recent years, a particular theory of coherence has attracted a lot of attention and some considerable heat and anger.