Criticism
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Several objections are commonly made to pragmatist account of truth, of either sort.
First, due originally to Bertrand Russell (1907) in a discussion of James's theory, is that pragmatism mixes up the notion of truth with epistemology. Pragmatism describes an indicator or a sign of truth. It really cannot be regarded as a theory of the meaning of the word "true". There's a difference between stating an indicator and giving the meaning. For example, when the streetlights turn on at the end of a day, that's an indicator, a sign, that evening is coming on. It would be an obvious mistake to say that the word "evening" just means "the time that the streetlights turn on". In the same way, while it might be an indicator of truth, that a proposition is part of that perfect science at the ideal limit of inquiry, that just isn't what "truth" means.
Russell's objection isn't so much an argument against pragmatism, so much as it is a request — that we make sure that we aren't confusing an indicator of truth with the meaning of the concept truth. There is a difference between the two and pragmatism confuses them.
Other objections to pragmatism include how we define what it means to say a belief "works", or that it is "useful to believe". The vague usage of these terms, first popularized by James, has led to much debate.
A final objection is that pragmatism of James's variety entails relativism. What is useful for you to believe might not be useful for me to believe. It follows that "truth" for you is different from "truth" for me (and that the relevant facts don't matter). This is relativism.
A viable, more sophisticated consensus theory of truth, a mixture of Peircean theory with speech-act theory and social theory, is that presented and defended by Jürgen Habermas, which sets out the universal pragmatic conditions of ideal consensus and responds to many objections to earlier versions of a pragmatic, consensus theory of truth. Habermas distinguishes explicitly between factual consensus, i.e. the beliefs that happen to hold in a particular community, and rational consensus, i.e. consensus attained in conditions approximating an "ideal speech situation", in which inquirers or members of a community suspend or bracket prevailing beliefs and engage in rational discourse aimed at truth and governed by the force of the better argument, under conditions in which all participants in discourse have equal opportunities to engage in constative (assertions of fact), normative, and expressive speech acts, and in which discourse is not distorted by the intervention of power or the internalization of systematic blocks to communication.
Recent Peirceans Cheryl Misak and Robert B. Talisse have attempted to formulate Peirce's theory of truth in a way that improves on Habermas and provides an epistemological conception of deliberative democracy.
Read more about this topic: Pragmatic Theory Of Truth
Famous quotes containing the word criticism:
“The critic lives at second hand. He writes about. The poem, the novel, or the play must be given to him; criticism exists by the grace of other men’s genius. By virtue of style, criticism can itself become literature. But usually this occurs only when the writer is acting as critic of his own work or as outrider to his own poetics, when the criticism of Coleridge is work in progress or that of T.S. Eliot propaganda.”
—George Steiner (b. 1929)
“A tailor can adapt to any medium, be it poetry, be it criticism. As a poet, he can mend, and with the scissors of criticism he can divide.”
—Franz Grillparzer (1791–1872)
“The aim of all commentary on art now should be to make works of art—and, by analogy, our own experience—more, rather than less, real to us. The function of criticism should be to show how it is what it is, even that it is what it is, rather than to show what it means.”
—Susan Sontag (b. 1933)