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This 3 page paper discusses the difference between aletheia and veritas (both can be defined as "truth") and why the theories of correspondence, coherence and pragmatism fit more easily into aletheia than veritas. Bibliography lists 4 sources.
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3 pages (~225 words per page)
File: D0_HVAlethe.rtf
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shades of meaning to the two that also color what is meant by "truth" as "aletheia" and "truth" as "veritas". This paper will explore the differences between the concepts
of truth as expressed by the use of these two disparate terms, and how aletheia in particular relates to other philosophical theories. The definition of "aletheia" is instructive: "aletheia--Ancient Greek
word for truth. Literally, the term means undisclosedness or unconcealedness which is to be understood by its root "lethe" with the negating "a" prefix. Lethe, the name of the mythical
river of forgetfulness, or concealment as found in the Greek traditions doctrine of reincarnation, is shown in this word to be negated. In regards to truth, truth becomes something that
is everpresent, but concealed until uncovered by reason (logos)" (aletheia). It is the idea that truth is always present, but hidden until revealed by reason, that gives us a clue
to aletheia. Lets turn it around (these are very difficult concepts): reason reveals the truth that is always hidden. Reason and reality thus must be very close. One
scholar says that "a so-called veridical use of the Greek be according to which it must be translated by is true, is so, is the case, or by some equivalent
phrase" (The vocabulary of ontology: truth (from aletheia to veritas), 2006-hereafter vocabulary of ontology). That is, "instead of existence ... it was another use of to be that gave
Parmenides and Plato their philosophical starting point: the veridical use of esti and on for the facts that a true statement must convey" (Vocabulary of ontology, 2006). In effect,
the Greek concept of being as expressed by the philosophers is "whatever distinguishes truth from falsehood" (Vocabulary of ontology, 2006). It appears that life itself, our very being, is
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