چکیده:
In addition to the criterion of truth, the explanation and analysis of its reality have also become a major focus in epistemology in the present era, and various theories have been presented regarding it. In this article, focusing on a selected view regarding the correspondence theory of truth and in order to explain it, among a multitude of discussions, we first examine propositional (verbal) truth and informative truth. Subsequently, we address the domain or scope of truth and discuss the attribution of truth or falsehood to propositions, the non-attribution of immediate knowledge (ulūm-e huḍūrī) to them, and the non-attribution of conceptions or concepts to them. Finally, after stating the three pillars of truth in the correspondence theory of truth, we explain the manner of the realization of the correspondence relation from our own perspective.
خلاصه ماشینی:
It is evident that in logic, epistemology, and other related sciences, and indeed in all human sciences and knowledges, the intended meaning of truth is informative or theological truth, and by it, the correspondence of the proposition with reality is meant; just as falsehood is understood as its lack of correspondence with reality.
The Scope of Truth By reflecting on the definition and reality of truth and analyzing the meaning of correspondence and non-correspondence, another conclusion can be reached: that the scope and domain of truth are limited and only encompass propositions or assents; however, present sciences (knowledge by presence) as well as conceptions or concepts are outside the domain of truth and, from an epistemological and logical standpoint, are not characterized by truth or falsehood.
For this reason, conceptions and concepts are not characterized by truth or falsehood, in the sense of actual correspondence with reality or an accidental criterion and actual non-correspondence with it; these two attributes belong exclusively to assents.
Based on the statements of Muhaqqiq Tusi in this writing, it can be concluded that he, like most Muslim thinkers, interprets truth as correspondence with reality and has not turned away from the accidental view that only propositions and assents are characterized by truth or falsehood.
According to this definition, assent means that a human perceives that a predicative relation corresponds with the reality (nafs al-amr); however, conceptions and concepts are not described in this way, and there is no possibility of truth or falsehood, or assent or denial, in them.
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