Editor's introduction: Truth from the perspective of comparative world philosophy

Maffie, James

doi:10.1080/02691720110093298

Cited by 8 publications

(4 citation statements)

References 23 publications

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“…Some philosophers, such as Goldman ( 1999 ), explicitly endorse the uniformity of truth across cultures. Maffie ( 2001 ) goes as far as stating that “the majority of 20th-century Anglo-American epistemologists from William Alston and Roderick Chisholm to Bertrand Russell and Barry Stroud” (p. 267) believe truth to be more or less similar across the globe. However, anthropological research paints a rather different picture.…”

Section: Related Workmentioning

confidence: 99%

The ambiguity of “true” in English, German, and Chinese

Reuter

2024

AJPH

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Through a series of empirical studies involving native speakers of English, German, and Chinese, this paper reveals that the predicate “true” is inherently ambiguous in the empirical domain. Truth statements such as “It is true that Tom is at the party” seem to be ambivalent between two readings. On the first reading, the statement means “Reality is such that Tom is at the party.” On the second reading, the statement means “According to what X believes, Tom is at the party.” While there appear to exist some cross-cultural differences in the interpretation of the statements, the overall findings robustly indicate that “true” has multiple meanings in the realm of empirical matters.

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Section: Related Workmentioning

confidence: 99%

The ambiguity of “true” in English, German, and Chinese

Reuter

2024

AJPH

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“…In the fourth place, the assumptions of professional metaphysicians may be of an a priori nature that is unrelated either to empirical science or more traditional notions in other cultures. However, one of the more useful formulations coming out of philosophical thought has been an increasing call for naturalizing epistemology (Goldman, 1992(Goldman, , 1999Devitt, 1991;Boyd, 1981Boyd, , 1984Boyd, , 1991Maffie, 1990Maffie, , 1991Maffie, , 1999Maffie, , 2000Maffie, , 2001Maffie, , 2002. According to philosopher of science Maffie (1999):…”

Section: Natural Epistemologymentioning

confidence: 99%

The Ethno-Epistemology of Transpersonal Experience: The View from Transpersonal Anthropology

Laughlin¹

2013

IJTS

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This paper introduces the topic of ethno-epistemology with regards to transpersonal experiences. The distinction between polyphasic and monophasic cultures is introduced and the interaction between a society's world view and individual transpersonal experience is explained using the cycle of meaning model. A link to philosophical work on "natural epistemology" is made and the importance of the "projectability" of cultural theories of experience is discussed. The individual contributions to this special section of the journal are introduced. It should be possible to formulate more explicitly the necessary and sufficient conditions that make a human existence possible and which account for the distinctive quality of human experience.-Hallowell, 1967, pp. vii-viii

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“…'The People to Come and the New Earth': The Planetary Dimension as the New Horizon of Western Philosophy The political a priori of the planetary dimension has been conceived by one influential commentator as a fledgling 'extra-terrestrial planetary humanism', and an expression of 'heterological, postanthropological, cosmopolitan' world 'yet-to-come' (Gilroy, 2000: 334). This may, perhaps, eventually annul the Greek moment of philosophy itself because, in a planetary world, one 'cannot take for granted any particular Western philosophical system' (Patomäki, 2002: 90; see also Hall, 2001;Maffie, 2001). 5 Thus what is needed is a thoroughgoing re-examination of the traditional conceptual hierarchies and lexica that have traditionally been the source of modern philosophy's 'conceptual core', typically those inherent within the panoply of spatial tropes -from classical ideas of form to modern ideas of worldthrough which Western philosophy has defined its programmatic aims.…”

Section: Wittgenstein -The Certain Earthmentioning

confidence: 99%

The Ontological Consequences of Copernicus

Turnbull

2006

Theory, Culture & Society

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This article argues that contemporary space exploration, in producing visual representations of the planetary Earth for terrestrial consumption, has engendered a shift in the way the Earth - as terra firma - is both experienced and conceived. The article goes on to suggest that this shift is a key, but still largely tacit presupposition, underlying contemporary discourses on globalization and cultural cosmopolitanization. However, a close reading of some of the texts that make up the canon of 20th-century European philosophy shows that this idea of a ‘deterritorialized’ planetary Earth challenges some basic presuppositions of that canon: especially its use of the pre-reflective experience of terra firma as a tropic site of intological and normative grounds. This article examines the way in which contemporary Western European philosophy - and intellectual culture generally - has responded to this challenge: and offers Deleuze and Guattari’s idea of the Earth as a ‘surface without territory’ as the most intellectually and ethically viable conception of the Earth in the age of ‘planetary deterritorialization’.

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Editor's introduction: Truth from the perspective of comparative world philosophy

Cited by 8 publications

References 23 publications

The ambiguity of “true” in English, German, and Chinese

The ambiguity of “true” in English, German, and Chinese

The Ethno-Epistemology of Transpersonal Experience: The View from Transpersonal Anthropology

The Ontological Consequences of Copernicus

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