What do you think about cases where we can speak truthfully about potency or what is not? For instance:
"Joe Biden could have stayed in the 2024 election."
"I can learn Italian, but I currently do not."
"Joe Biden did not win the 2024 election."
"Dogs are not reptiles."
There is also the issue of authenticity, particularly as it is often applied to personal freedom. When we are not being "true to ourselves" or "being our true selves" the issue is precisely our actions (actuality) have failed to conform to something that is true, presumably of our nature, but which is as yet only potential. — Count Timothy von Icarus
Is the idea here: "either something is predicated univocally 'we're up a creek without a paddle?'" — Count Timothy von Icarus
Yet, "the truths which are in things are as many as the entities of things" and "the truths said of things in comparison to the human intellect is in a certain way accidental to them because [on the supposition that there were no men] things in their essences would still remain" (Disputed Questions, Q1, A3, R) — Count Timothy von Icarus
I answer that, In one sense truth, whereby all things are true, is one, and in another sense it is not. In proof of which we must consider that when anything is predicated of many things univocally, it is found in each of them according to its proper nature; as animal is found in each species of animal.
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If therefore we speak of truth, as it exists in the intellect, according to its proper nature, then are there many truths in many created intellects; and even in one and the same intellect, according to the number of things known. — Aquinas, ST I-16 Article 6. Whether there is only one truth, according to which all things are true?
Of course health can be predicated univocaly of all healthy organisms. However, health in each does not have the same measure. It's a One unequally realized in a Many. Just as beauty might be predicated of many beautiful things, but the beauty of Beethoven is not the beauty of a beautiful horse (this is an analogy of proper proportionality not attribution). — Count Timothy von Icarus
Note that in the passage you are quoting Thomas is referencing univocal predication as respects the way which all truth is one (in the Divine intellect) as opposed to many (unequally realized in a multitude, in Avicenna as per prior and posterior). — Count Timothy von Icarus
That varies by the proper measure. The measure of a man is man, the measure of horse is horse. A sentence is not the proper measure of truth for everything. There is not one measure for all "created truth," except in the sense that all ultimately share an ultimate principle and cause.
Having the truth of sentences (their measure) be the same as the truth of anything and everything seems like the exact opposite of the idea in play. IMO, beliefs are not reducible to collections of sentences, but they can certainly be true or false, and seemingly more or less adequate. Models and imitations are not composed of sentences, but they can be more or less "true to life" or "true to form," etc. — Count Timothy von Icarus
E.g., Q. 16 of ST
"For a house is said to be true that expresses the likeness of the form in the architect's mind; and words are said to be true so far as they are the signs of truth in the intellect." Urine and blood-work are healthy as signs, but then words are true as the intellect is true? I don't think so.
Is a house true to the architect's intent in a manner that is binary? No doubt, the sentence: "This house was built to your specifications" will be either true or false as a sentence, although obviously it can also admit of many qualifications. "Yes, the house is mostly how I planned it, but we had difficulty with the intricate skylights in the entry hall and had to simplify them." But the idea here is not that it is only sentences about the house that can be true or false. — Count Timothy von Icarus
And even if we are talking about truth as conformity to an ideal, this does introduce degrees of truth but it does not necessarily introduce equivocity. — Leontiskos
..."truth in things.")
E.g., — Count Timothy von Icarus
By contrast, there is Wittgenstein's On Certainty, which has generally be read as arguing to deflationary (and been widely influential in this direction). There, truth just is part of a language game. But this comes out of the idea that propositions are the bearers of truth. — Count Timothy von Icarus
In the Questions for instance, he inverts the entire order of things, putting the truth of things as respects their conformity to the divine intellect as secondary, and the truth of the intellect composing and dividing as primary, even though in the same text he has the former as the principle of the latter. — Count Timothy von Icarus
Objection 3. Further, "that, on account of which a thing is so, is itself more so," as is evident from the Philosopher (Poster. i). But it is from the fact that a thing is or is not, that our thought or word is true or false, as the Philosopher teaches (Praedicam. iii). Therefore truth resides rather in things than in the intellect.
Reply to Objection 3. Although the truth of our intellect is caused by the thing, yet it is not necessary that truth should be there primarily, any more than that health should be primarily in medicine, rather than in the animal: for the virtue of medicine, and not its health, is the cause of health, for here the agent is not univocal. In the same way, the being of the thing, not its truth, is the cause of truth in the intellect. Hence the Philosopher says that a thought or a word is true "from the fact that a thing is, not because a thing is true." — Aquinas, ST I.16.1.ad3
(this is an analogy of proper proportionality not attribution) — Count Timothy von Icarus
However, it seems obvious that this is at least somewhat true in sensation as well, since the sight of an apple is not the same thing as its being. But I have long been suspicious of the general scholastic tendency to suppose that only conscious judgement can be in error, never the senses, because this seems to be a rather artificial separation of how consciousness actually works, and conditions like agnosia seem to involve error at the pre-conscious level. — Count Timothy von Icarus
Anyhow, he has a better answer in ST; truth is primarily spoken of in terms of judgement (composing and dividing) because this is where we know truth as truth, and the knowledge of truth as truth is a perfection. I can live with that. Yet: 'Truth therefore may be in the senses, or in the intellect knowing "what a thing is," as in anything that is true; yet not as the thing known in the knower," (Q16 A2). — Count Timothy von Icarus
unless the idea is that the order of judging and the order of being are inversions of each other. — Count Timothy von Icarus
The truth of formalizations of truth is rightly called, and it is binary. I don't think it makes sense to call this a sui generis artificial truth though. — Count Timothy von Icarus
A major difficulty for modern thought has been the move to turn truth and falsity into contradictory opposites, as opposed to contrary opposites (i.e. making truth akin to affirmation and negation). For an example of contradictory opposition, consider a number's "being prime." A number is either prime or it isn't. To say that a number is prime is to say that it is not-not-prime (i.e. double negation). For contrary opposition, consider darkness and light. Darkness is the absence of light. On a naive view, we might suppose there can be pitch darkness, a total absence of light, or a sort of maximal luminescence. The two are opposites, but they are not contradictory opposites. To say of a room that "it is light" is not to say that it admits of no darkness. Shadows are still cast in bright rooms. — Count Timothy von Icarus
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