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We do not boast that we possess absolute truth; on the contrary, we believe that social truth is not a fixed quality, good for all times, universally applicable or determinable in advance…Our solutions always leave the door open to different and, one hopes better solutions. (Malatesta 1965(Malatesta [1921: 269)
TRUTH IS ONE, THE WISE CALL IT VARIOUSLY, PART I
This article is Part I of a compilation of Swami Vivekananda’s commentaries on the mantra from the Rig Veda: Ekam sat vipra bahudha vadanti: Truth is one; the wise call it variously. Vivekananda interprets this ancient mantra as a means to understand how, because of our innate dualistic vision, we so regularly fail to interpret constructively the relationship between facts/events and data/experiences, and how our various “incompatible” interpretations have perennially led to misunderstanding, hatred, and bloodshed. The motive of Swami Vivekananda is to open out the discussion and by means of applying the intent of the mantra to resolve conflict and lay a foundation for ongoing understanding and building positively in all realms of human endeavor. This is the first in my overview of fifteen Upanishadic mantras, five of which are classical mahavakyas and the other ten “auxiliaries” to them. This mantra is, in my view, a key to understanding the often-indirect meaning of the other mahavakyas themselves, all of which call for the capacity to abandon dualistic dogmas and to open out more and more to the experience of the deepest levels of human consciousness from one level to another. Swami Vivekananda quoted this mantra on many occasions and in considerable depth. The result is a quite large text, which I have decided to present in two parts. The present, first text focuses on the role the human mind habitually plays in this ancient, apparently never-ending drama. In Part II Vivekananda goes into historical contexts of how the insight into the mantra developed in India especially and how this phenomenon contrasted with the views of cultures contemporary to it. These remarks set the stage for later cultural misunderstandings and conflicts, which conclude the second part of this work.
Truth and Social Science Theories: Starting from the End and there is no Panacea
Sociologists have again started meta-theoretical debates about their disciplines in terms of crisis, fundamental goals and purposes, cores and identities. The achievement of " objective knowledge " through this discipline was never beyond question. Hence, the articulation of " truth " through the scientific approaches applied in social science is also obscure to many extents. Of late, often both in academic and in public discussions we hear that truth is contingent on time, space and culture. This contingency of truth also has been developed in many recent academic discourses. However, the basic aim of this paper is to enter into the wider debate ofsocial sciences theories in understanding the " truth/objectivity. " Through this paper, I argue that the forms of truth characteristic of our present are wider than social scientists recognized, their relations to objectivity more various, and their historicity more complex. The truth regime of advanced modernity is characterized by multiple, irreducible truth formulae that coexist and sometimes vie for dominance. Finally, this paper concludes that a new theory emerges from the end of another one and there is no panacea in achieving the truth/objectivity. Since, judging all alternatives rather than one is better as well as tenable to gain knowledge on truth/objectivity.Because trying many alternatives improve our self-evidence and self-evidence is comparatively better in judging the truth/objectivity.
“The Concept of Truth Regime,” Canadian Journal of Sociology 33 (2) (2008):367-389.
"Truth regime" is a much used but little theorized concept, with the Foucauldian literature presupposing that truth in modernity is uniformly scientific/ quasi-scientific and enhances power. I argue that the forms of truth characteristic of our present are wider than Foucault recognized, their relations to power more various, and their historicity more complex. The truth regime of advanced modernity is characterized by multiple, irreducible truth formulae that co-exist and sometimes vie for dominance. A truth formula stabilizes a network of elements: a relation between representation and presentation (words and things), truth and non-truth, and the place of the subject in discourse. Our contemporary truth regime comprises radically heterogeneous truthful knowledges--science, governance, religion/politics, and common culture--that have distinct histories and relations to power.
Journal of World Philosophies , 2024
This review critically examines Sanatan Gandhi: Bapu Se Vaishwik Samvād, a book by Ambika Dutt Sharma and Vishwanath Mishra. The review will assess the authors' contribution to the discourse on peace, violence, and Mahatma Gandhi's philosophy, while exploring intersections with selected modern thinkers. It highlights the book's strengths in critiquing modernity and presenting Gandhi as a relevant guide in today's world, including as a cultural analyst. It suggests potential challenges regarding cultural bias and oversimplification, urging a more inclusive exploration of Gandhi's philosophy and ideals rather than limiting him to Advaitin persona. Furthermore, to add to the discourse, this review shall address some basic questions such as : Who was Gandhi? Whose Gandhi is he? Was he an exclusivist or a pluralist? Some claim him to be a postmodernist for his critique of modernity, while others see him as an advocate for Hinduism and some even multiculturalist for his loving endorsement of diverse culture . The persona of Gandhi is quite complex. So, If you are interested in such questions, you may wish to read this review of a Hindi book that also opens the scope for literature in languages other than English to be included in the academic domain, making the culture more inclusive.
ENGEL TRUTH Enc phil social sciences 2013
Encyclopedia of philosophy of the social sciences, 2013
penultimate version of "Truth, philosophical theories of" , in Encyclopedia of philosophy of the social sciences, ed. B. Kaldis , Sage publications, 2013, 1020-24
Abandoning Truth is not a Solution. A Discussion with Richard Rorty
Diametros
Richard Rorty suggests that we should stop looking for something common to us all, for universal justifi cations and truth. Rorty argues that focusing on a single truth sooner or later serves those who claim that there is a proper, true model of living. In the end, they use violence and cause pain, as they are driven by the idea that everyone should accept their truth. In this article I shall argue that such reasoning is not justifi ed and whether we are universalists or constructivists, our actions may be the same and cause pain. At the same time, having the same beliefs will not stop us from acting differently. What matters is how we use a particular concept in accordance with our interests and not the concept itself. I shall also argue that dialog can help to prevent violence and that while Rorty is right, there are also a number of problems with that proposition.