Searcher of the Truth

Como se sabe, a partir del surgimiento de la corriente pragmatista -a raíz de la formulación por parte de Charles S. Peirce de la máxima pragmática- la noción de “verdad” ha ocupado un lugar central en su modo peculiar de pensar. Tal es el peso que esta cuestión tiene desde el origen del pragmatismo que el más reconocido de sus representantes, William James, llegó a decir que el pragmatismo debe entenderse como una teoría de la verdad. En este sentido, me resulta desmesurada la postura rortiana en tanto que pretende interpretar al espíritu pragmatista como una actitud filosófica que considera que respecto de la verdad, como así también de otras nociones epistemológicas, no hay algo interesante para decir más allá de lo que pueda pensarse dentro de determinadas prácticas sociales. Más que una interpretación del movimiento pragmatista, Rorty efectúa una relectura forzada llevando agua para su molino neopragmatista. Es cierto que Dewey y James no son Peirce, pero lejos están de encarnar claros antecedentes del espíritu rortiano, el cual explica el conocimiento en términos de solidaridad y la verdad en términos de un acuerdo no forzado de un grupo particular. Tales nociones rortianas de verdad y conocimiento enclavadas en el culturalismo permiten ubicar tanto a James como a Dewey fuera de la jurisdicción del neopragmatismo radical y, consecuentemente, acercarlos al reformismo tal y como pretende Haack. En efecto, la fundadora del fundherentismo distingue entre un pragmatismo reformista y un pragmatismo radical. El primero, a cuya cabeza se ubica Peirce, va a reconocer la validez de las problemáticas tradicionales sobre la verdad, el conocimiento y la realidad, aceptando cierta objetividad en torno a ellas. En cambio, el segundo, llamado también pragmatismo revolucionario o vulgar, no reconoce legitimidad alguna a las cuestiones epistemológicas fuera de las prácticas sociales, y rechazan todo tipo de objetividad en relación al conocimiento, a la verdad y a la realidad. A partir de esta distinción Haack coloca a Dewey y a James a medio camino entre el reformismo y el radicalismo, por lo que pasarían a integrar un pragmatismo intermedio en donde algunos de sus miembros se acercarían más al reformismo, otros al radicalismo. Sin embargo, Del Castillo considera vanos los esfuerzos por parte de Haack para acercar a James y a Dewey al reformismo peirceano. Por el contrario, sostiene que ambos filósofos integran las filas del radicalismo, aunque un radicalismo distinto del de Rorty. Sin ánimos de participar de la polémica, al menos en esta oportunidad, encuentro más acertada la propuesta de Susan Haack pues, sencillamente, entiendo que para ambos filósofos sí tiene cierta legitimidad e importancia la reflexión en torno a las tópicas epistemológicas, especialmente, en torno a la noción de verdad.
Dejando de lado tales disputas, deseo señalar que es opinión de muchos considerar la teoría pragmática de la verdad como aquella que identifica la verdad con lo útil, con lo que funciona, o bien con lo que nos provoca satisfacción. Como corolario, quienes así entienden la teoría pragmatista de la verdad, ven en el pragmatismo una corriente de pensamiento oportunista, inescrupulosa y relativista, en la que todo vale en tanto se satisfaga nuestros intereses personales o de una determinada comunidad, y esto –sostienen– acarrea nefastas consecuencias ético-políticas como la legitimación del uso de la fuerza, la aceptación de la supervivencia del más fuerte, la justificación del imperialismo o del totalitarismo, entre otras.  Tal cuestión interpretativa no carece de relevancia, prueba de ello es que filósofos de gran talla como Russell y Moore interpretaron la teoría de la verdad pragmática en modo semejante. En este sentido, y a fin de zanjar esta cuestión, el objeto del presente trabajo será explicitar la concepción acerca de la verdad que sostiene el filósofo John Dewey y sus réplicas a este impropio modo de interpretar al pragmatismo.

John Henry Newman, who was a significant figure of life in the nineteenth England, and which by many reaserchers is called on of the "most important theological thinkers of modern times" perfeclty fits into a wide panorama of the discussion of truth. The author in his article presents the figure of Newman, who may be for us, people of 21st century, who he was for contemporary people: a real and safe guide. He shows Newman as a true seeker of truth.

We know that we are, but what and why we are, that we do not know. What is the true nature of the Self? The term Self-Realization indicates the awareness of our true nature. This paper shows the direct way to Self-Realization. It also shows how to avoid the many sidetracks that are involved in the quest.

Maimonides' Guide raises more questions than answers in the quest for the ultimate truth of all existence. His religion does not offer the comfort many people of faith seek in their traditions. It entails a perpetual struggle for meaning and a life of accumulating knowledge to the point where one can truly say from  an informed  vantage point that one does not know.

Truth From Within revolves around the progressive metal band named Tool and how it contains so much more meaning than just ‘some cool music to listen to’. Music has the power to influence people through the overall sound, the lyrics, and even the videos made for the music. Tool should not be judged by a first glance at the song titles or images displayed, but should be analyzed and meditated upon to find its true meaning. Many of the songs have powerful initial feelings portrayed and use themes such as addiction, drugs, and abuse, which some may say is evil and should be kept from people. If you look deeper into these songs they are only using these themes to make a powerful and shocking message that goes so much deeper. This paper sought the song meanings through interviews, quotes during live concerts, the music and videos, as well as outside resources that supported these ideas through research. The songs bring about ideas of lack of empathy, addiction, choosing compassion over fear and being connected with one another, as well as finding truth in a world where everything revolves around listening to directions and following rules. Tool incorporates philosophy, spirituality, politics, truth, and psychology in their music as well as countless more themes, making them have a lot to say with a unique and shocking visual aid of these themes, making it a sort of brutal honesty.

Buku ini sederhana. Mudah dicerna. Suatu kisah perjalanan dan kisah penemuan. Tetapi bukan penemuan teknologi atau biologi. Penemuan dalam bidang agama dan mazhab falsafah kehidupan. Karena penemuan ini berdasarkan pada pikiran yang sehat dan penelitian yang akurat, dimana dengannya kodrat manusia berbeda dengan makhluk-makhluk yang lain, maka kupersembahkan buku ini kepada setiap orang yang berpikiran rasional dan berakal sehat. Yakni mereka yang ingin mencari suatu kebenaran sehingga dapat membedakannya dengan yang batil; yang menimbang segala sesuatu yang sampai padanya dengan neraca keadilan; yang hanya akan menerima kebenaran semata-mata karena dalil dan landasannya yang sepenuhnya bisa dipertanggungjawabkan; yang mampu membedakan antara jalan pikiran yang logis dan tidak logis; antara pendapat yang kuat dan pendapat yang lemah. Firman Allah, "Mereka yang telah mendengar berbagai pendapat lalu ikut mana yang terbaik darinya, maka mereka adalah orang-orang yang telah diberi petunjuk oleh Allah dan mereka adalah Ulul Albab." Kepada mereka semua kupersembahkan buku ini, dengan harapan semoga Allah dapat membukakan akal pikiran kita, membimbing, menyinari dan menunjukkan pada kita mana yang baik agar bisa diikuti, dan mana yang batil agar bisa dihindari. Semoga Allah berkenan menerima kita semua. Innahu Sami'un Mujib. Sungguh Dia Maha Mendengar dan Maha Menyahuti permohonan hamba-hamba-Nya. Amin. Muhammad al-Tijani al-Samawi. Akhirnya Kutemukan Kebenaran-Abatasya Islamic

I show how Karl Popper reconciled scepticism with epistemology and how he retrogressed when he identified truth as our epistemic aim. I criticise David Miller's defence of Popper's error and I consider and rebut objections, derived from Popper and Miller, to a purely sceptical epistemology.

This article is focused on answering the question to what extent one can be a sceptic. Sextus Empiricus’s Outlines of Scepticism serves as a guide. In section 1, it is investigated whether three logical laws have a certain foundation or are subject to doubt. In section 2, Sextus’s way to deal with these laws is examined; the question arises how dogmatic his approach is. After that, a possible ‘reply’ by Sextus to the criticism receives attention. Section 3 is concentrated on a possible alternative to Sextus’s approach. Besides logical laws, some important methods are concerned.

Adventists see themselves as heirs of the Protestant Reformation. What does it mean to walk in the footsteps of the Reformers? Will the spiritual and doctrinal renewal of the church ever be completed? What implications does the ecclesia semper reformanda have for Adventist Christians? How can they properly honor the Protestant tradition? The paper argues that to be faithful to the past means to move forward in the spirit of the predecessors. We should emulate their attitude, uphold their principles, and learn from their experiences while constantly advancing in the understanding and appreciation of truth. In the words of Jean Juares: “Take from the altar of the past the fire, not the ashes!”

The main points of this full length outline on truth
:
1. The meaning of truth, to include “what truth is not.”

2. The importance of truth.

3. Sayings about truth.

4. Scriptures that relate to truth.

5. Scriptures that reveal truth’s attributes.

6. “Buy the truth and sell it not”.

7. Truth may feel good, or it may HURT.

8. Why truth hurts?

9. How to obtain truth.

10. Truth saves, but it must be obeyed.
.
11. The source of truth never changes.

This essay was published in Quaker Religious Thought #112 (2009): 18-36. Following in the tradition of Cardinal Newman's The Idea of a University and Elton Trueblood's The Idea of a College, this essay develops an understanding of the essential role of Christian higher education, forwarding a view of the classroom being a meeting for worship in which learning is welcomed.

You're searching for the truth. What sources of information should you use and trust ? Brian Martin recommends reflecting on a topic that you know a lot about and taking note of which information sources were useful or misleading. To illustrate this process of reflection, he tells of his own experiences learning about the effects of nuclear war, the origin-of-AIDS debate and the sources of talent, in each case commenting on different sources of information that influenced him. Truth Tactics is an encouragement to learn from your own learning about how best to pursue the truths that matter to you.

One of the fundamental beliefs of Christianity is that Jesus had died and allowed for the shedding of his blood for the sake of granting forgiveness to people. In other words Jesus had died on the cross as a sacrifice for our sins. Let us investigate this topic from the Bible, and find out whether Jesus was sent to be crucified or that he was crucified :

'Thomas in context' is my latest series, that I have started after finishing my interactive translation, which revealed so many details that have been thoroughly neglected by all previous translations.
Basically I will be republishing a good part of my work on Thomas so far, with many more characteristics: this series will see to light the 16 Thomas parables and the metamorphosis model, and it will focus entirely on Thomas - not the canonicals.
I will carefully evaluate every single word in Thomas, possible alternative translations or choices of word, and dive deep into the text. As usual, the text of Thomas will be the most important context - yet I'll peek around a bit here and there, comment (rather scarcely) on what other authors have to say, and frequently analyse and quantify Tanakh material

Part II: The Parable of the Net in Context: nothing to find

Our work is an attempt to elucidate the role of truth and how it is considered in the foundations of nonviolence expressed by Lev Nikolaevich Tolstoy and Mohandas K. Gandhi.
Once  the  difference  between  relative  truth  and  ontological  truth  has  been  proposed  and  analyzed, this  review  reflects  on  some  daily  manifestations  which  could  express  this  ontological  truth.
Accepting that we are dealing with an ineffable and elusive concept, we reflect on whether its daily expression can be found -as we propose- in the virtuous practice of love, justice or humility, among other values.
In the first part we will compilate the reflections bequeathed by these two mentors of nonviolence; in  the  second  part  we  will  offer  some  keys  to  interpret  those  expressions  of  this  ontological  truth.
These keys will be matched with the ideas spreaded by the authors themselves, and will be offered as the ethical values that may be cultivated by the nonviolence thinking.

Thank you for the feedback. I hope you read it in full. My research scope was Christianity bound.  Christianity serves as a perfect example of the intended purpose. The publication focuses on the criticism of idolatry within Christendom, which lays bare the hypocrisy of the prosecution of paganism and its uses of amulet and sorcery.  It is an odyssey that points ultimately to the promotion of humanity and humanism.
The research takes an uncommon approach that challenges traditional scholars of religious scriptures, theosophists, and theologians on complacency and impunity misconduct, and the pervasive misdirection.

If you pay attention correctly, you will notice the herculean task of this effort's intended purpose, which serves, among other things, to awaken, or induce sobriety, or perhaps validate the dangerous and toxic misdirection of the unabated trend and unbridled movements of radical Christianity in the African worlds, and elsewhere. This was my impetus. However, it turned out to be more encompassing.

All along, I felt accompanied throughout this research and writing. The dedication page expresses my gratitude. This had to be done, and it took precedence. I remain grateful to God for whom only the glory is due for the endowment of knowledge as the light that rids the darkness that abounds.

In summary, all religions are selfish, naive, covetous, and predisposed to human folly. They all seek to systematize routines that affirm group sorcery, just like a sport's fans collectively rooting for their side in the performance of a few participating in a competition. Yet, every religion professes the golden rule. So why these contradictions? It is either they don't know, or they are they know and thus deliberately misleading.
It is time to have this discussion, openly and candidly. Religion is supposed to bring salvation to the soul. What then has religion achieved if the soul is unsatisfied. "What is truth?"

This Publication is ready and can be read here for free.

https://www.academia.edu/s/e26e114168

Topics covered:

Why are the Cross and Crucifix the Symbols of Christianity?
What is Truth?
Judaism
Herod Antipater
The Lynch Mob
The Crucifixion
Prosecution & Martyrdom
Constantine, I.
The Profession of Faith: The Apostles’ Creed
Councils of Nicaea (The Origin of Religious Institution)
Cathedral Architecture, Arts, and Power
The Protestant Reformations ( Irrational Exuberance)
The Origin of the Cross and the Crucifix
Hypocrisy, Superstitions, and Prophecies
Belief and Worship
The Golden Rule
Recognition of God
A Voce: Quest for Meaning
Bibliography
The Writer's (Author) Dedication

2020 was a very peculiar year. Many will look back to it with awe, But It will be the year of reflection, atonement, and correction. For seekers and thinkers, it was great because the lockdown provided a much-needed sabbatical.

The publication argues that the world is not an accident. There is a purpose.

'Begin to reckon that the beginning of the beginning begins with every chance to begin from the beginning, with every beginning of the day, of each month when the year begins. With this, I wish you a new beginning when the new year begins. Therefore, I look forward to happiness with joy at the beginning of great happiness.

With love, always from yours truly, a friend of man and woman of any kind. (this virtue was taught to us from an early age at school, and it remains till this day, a tall order :))
Sincerely,

The Philebus describes the “good” that enables human eudaimonia as a “mixture” in which cognitive states have to be combined with certain types of pleasure. This essay investigates how the various senses of falsehood that Plato distinguishes are applied to the question of the hedonic “ingredients” of the good. It argues that his theory allows for the inclusion of certain virtuous pleasures that are deficient with respect to truth: either qua “mixed pleasures” lacking in truth (genuineness) on account of the compresence of their opposite, pain, or because they are based on mistaken anticipations arising in the pursuit of virtuous and reasonable goals.

(in italiano e in inglese) La verità è la prima condizione necessaria della definizione minimale di conoscenza. Il nostro discorso parte dalla conoscenza per comprendere meglio le principali e più tradizionali teorie della verità. Truth is the first necessary condition of the knowledge minimal definition. Our essay starts from theme of theme of knowledge in order to better understand the most and traditional theory of thruth. Keywords (in italiano e in inglese): definizione classica conoscenza importanza della verità, maggior teorie tradizionali delle verità. Classical definition of knowledge, importance of truth, the most important and traditional theories of thuth.

The main points:
The meaning of truth, to include “what truth is not.”
The importance of truth.
Sayings about truth.
Scriptures that relate to truth.
Scriptures that reveal truth’s attributes.
“Buy the truth and sell it not”.
Truth may feel good, or it may HURT.
Why truth hurts?
How to obtain truth.
Truth saves, but it must be obeyed.
.The source of truth never changes.

Nineteen Prescott Fire Department, Granite Mountain Hot Shot (GMHS) wildland firefighters (WF) perished in Arizona in June 2013 Yarnell Hill Fire, an inexplicable wildland fire disaster. In complex wildland fires, sudden, dynamic changes in human factors and fire conditions can occur, thus mistakes can be unfortunately fatal. Individual and organizational faults regarding the predictable , puzzling, human failures that will result in future WF deaths are addressed. The GMHS were individually, then collectively fixated with abandoning their Safety Zone to reengage, committing themselves at the worst possible time, to relocate to another Safety Zone-a form of collective tunnel vision. Our goal is to provoke meaningful discussion toward improved wildland firefighter safety with practical solutions derived from a long-established wildland fire-fighter expertise/performance in a fatality-prone profession. Wildfire fatalities are unavoidable, hence these proposals, applied to ongoing training, can significantly contribute to other well-thought-out and validated measures to reduce them.

This paper is published as part of a trilogy: logion 63, 64 and 65:

The Parable of the Rich Man in Context: don't mistake means for goals.
The Parable of the Dinner in Context: friends have become strangers.
The Parable of the Vineyard in Context: don't outsource your Quest.

These form part VII, VIII and IX of the series 'Thomas in Context'.

A Christocentric double search involves both our search for truth and being sought by truth. Seeing Christ as the way, the truth, and the life (John 14:6), all truth is liberating (John 8:32), and the Spirit of Truth guides believers into truth (John 16:13) as they are receptive and responsive to divine leadings.

الواقعية هي معرفة الحقيقة، أي إدراك الأمور المختلفة دون أحكام مسبقة أو إسقاطات ذاتية أو جمعية، وهذا ما يحصل بالإشتراك بين العقل والمرجعية السماوية. يحتاج الإنسان إلى إدراك واضح وبسيط وكلي للعالم لكي يتمكن من التعامل بشكل عقلاني ومتناغم مع واقعه، ذلك أنه قد أعطي الحرية ليسلك سبيلاً متنافراً وسلبياً تجاه ذلك الواقع، كما أنه يمكن له أن يتعامل مع الواقع بشكل مجتزأ، أو متقلب وغير مستقر، وكذلك قد يقع في غمرة الإنغلاق فيتعامل مع واقع العالم على أنه مجهول بالنسبة له، ومن ذلك الجهل أن يرى إلى العالم كحالة من العبث والفوضى واللاإنتظام.

>>>>>>>>>>>>>>> Hut ab, Herr Aigner, vor Ihrem Mut! Es braucht mehr Wissenschaftler Ihres Formates, dann bricht das Kartenhaus der Lügen um diese 'Pandemie' zusammen!
<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<

"Sehr geehrte Kolleginnen und Kollegen,

Mit grösstem Erstaunen, mit tiefster Sorge, ja Fassungslosigkeit habe ich die "7. ad hoc Stellungnahme" der Nationalen Akademie der Wissenschaften Leopoldina vom 8.12.2020 zur Kenntnis genommen. Nach meiner Auffassung ist dieses Papier einer ehrlichen, kritisch-abwägenden, am Dienst und am Wohle des Menschen orientierten Wissenschaft nicht würdig. Ich verfüge nicht über medizinische Fachkompetenz. Als ein Wissenschaftler, der zu nichts als der reinen Wahrheit verpflichtet ist, erlaube ich mir jedoch, mich zu Wort zu melden. Ich fühle mich durch mehrere Punkte sehr stark alarmiert: 1. Am 27.11.2020 hat eine Gruppe von 22 international ausgewiesenen Experten folgendes Gutachten über den PCR-Test, den Dreh-und Angelpunkt der "Pandemie", für die Zeitschrift Eurosurveillance vorgelegt: "External peer review of the RTPCR test to detect SARS-CoV-2 reveals 10 major scientific flaws at the molecular and methodological level: consequences for false positive results". Zitat: "This highly questions the scientific validity of the test". Ausserdem die schwerwiegende Bemerkung: "serious conflicts of interest of the authors are not mentioned" (https://cormandrostenreview.com/report/?fbclid=IwAR2CQxPzDZJmH52mwsQj9aer6AZt5 c6Fo_YWjHQdBtB6PxVa1jGzdSo7ApI). 2. Der PCR-Test stellt die Basis der Rechtfertigung zur Ausrufung einer "Pandemie" dar, und RKI, Politik und Medien vermelden täglich die positiven Testergebnisse als sog. "Neuinfektionen". Laut den 22 unabhängigen Gutachtern enthält der Test "several scientific inadequacies, errors and flaws". Kipp und klar wird festgestellt: "the test (is) unsuitable as a specific diagnostic tool to identify the SARS-CoV-2 virus and make inferences about the presence of an infection". Ist es nicht offensichtlich, dass hier ein äusserst ernsthaftes Problem vorliegt, welches eigentlich die gesamte "Pandemie" erschüttern müsste ? Für mich ist es nicht nachvollziehbar, warum weder die Leopoldina, noch andere Akademien dieses fundierte Gutachten einbeziehen, und eine weitere, gründliche und wissenschaftlich saubere Klärung verlangen bzw. initiieren."

Realm of Beauty and Truth is my latest collection of poems that can be enjoyed travelling through the world of beauty, truth, love, spirituality, patriotism, peace and universal brotherhood, and sometimes halting for having some glimpses of growing diversity of the modern age.

Como se sabe, a partir del surgimiento de la corriente pragmatista -a raíz de la formulación por parte de Charles S. Peirce de la máxima pragmática- la noción de “verdad” ha ocupado un lugar central en su modo peculiar de pensar. Tal es el peso que esta cuestión tiene desde el origen del pragmatismo que el más reconocido de sus representantes, William James, llegó a decir que el pragmatismo debe entenderse como una teoría de la verdad. En este sentido, me resulta desmesurada la postura rortiana en tanto que pretende interpretar al espíritu pragmatista como una actitud filosófica que considera que respecto de la verdad, como así también de otras nociones epistemológicas, no hay algo interesante para decir más allá de lo que pueda pensarse dentro de determinadas prácticas sociales. Más que una interpretación del movimiento pragmatista, Rorty efectúa una relectura forzada llevando agua para su molino neopragmatista. Es cierto que Dewey y James no son Peirce, pero lejos están de encarnar claros antecedentes del espíritu rortiano, el cual explica el conocimiento en términos de solidaridad y la verdad en términos de un acuerdo no forzado de un grupo particular. Tales nociones rortianas de verdad y conocimiento enclavadas en el culturalismo permiten ubicar tanto a James como a Dewey fuera de la jurisdicción del neopragmatismo radical y, consecuentemente, acercarlos al reformismo tal y como pretende Haack. En efecto, la fundadora del fundherentismo distingue entre un pragmatismo reformista y un pragmatismo radical. El primero, a cuya cabeza se ubica Peirce, va a reconocer la validez de las problemáticas tradicionales sobre la verdad, el conocimiento y la realidad, aceptando cierta objetividad en torno a ellas. En cambio, el segundo, llamado también pragmatismo revolucionario o vulgar, no reconoce legitimidad alguna a las cuestiones epistemológicas fuera de las prácticas sociales, y rechazan todo tipo de objetividad en relación al conocimiento, a la verdad y a la realidad. A partir de esta distinción Haack coloca a Dewey y a James a medio camino entre el reformismo y el radicalismo, por lo que pasarían a integrar un pragmatismo intermedio en donde algunos de sus miembros se acercarían más al reformismo, otros al radicalismo. Sin embargo, Del Castillo considera vanos los esfuerzos por parte de Haack para acercar a James y a Dewey al reformismo peirceano. Por el contrario, sostiene que ambos filósofos integran las filas del radicalismo, aunque un radicalismo distinto del de Rorty. Sin ánimos de participar de la polémica, al menos en esta oportunidad, encuentro más acertada la propuesta de Susan Haack pues, sencillamente, entiendo que para ambos filósofos sí tiene cierta legitimidad e importancia la reflexión en torno a las tópicas epistemológicas, especialmente, en torno a la noción de verdad. Dejando de lado tales disputas, deseo señalar que es opinión de muchos considerar la teoría pragmática de la verdad como aquella que identifica la verdad con lo útil, con lo que funciona, o bien con lo que nos provoca satisfacción. Como corolario, quienes así entienden la teoría pragmatista de la verdad, ven en el pragmatismo una corriente de pensamiento oportunista, inescrupulosa y relativista, en la que todo vale en tanto se satisfaga nuestros intereses personales o de una determinada comunidad, y esto –sostienen– acarrea nefastas consecuencias ético-políticas como la legitimación del uso de la fuerza, la aceptación de la supervivencia del más fuerte, la justificación del imperialismo o del totalitarismo, entre otras. Tal cuestión interpretativa no carece de relevancia, prueba de ello es que filósofos de gran talla como Russell y Moore interpretaron la teoría de la verdad pragmática en modo semejante. En este sentido, y a fin de zanjar esta cuestión, el objeto del presente trabajo será explicitar la concepción acerca de la verdad que sostiene el filósofo John Dewey y sus réplicas a este impropio modo de interpretar al pragmatismo.