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Monday, January 12, 2015

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Thanks for this helpful post.

"There is nothing linguistic or mental about the man or his weight. Here is the sound core, at once both ancient and perennial, of correspondence theories of truth."

It's probably unnecessarily pedantic to say, but I don't think this is quite right. On divine simplicity literally all of created being is "mental" or "linguistic" insofar as it is constituted by the intellectus divina. I don't think this can be neglected when discussing the intelligibility (i.e. truth-making capacity) of the world for an ancient or medieval thinker. Realism/anti-realism discussions tend to obscure this point (not saying you're guilty here, of course).

"If Al by himself were the truth-maker of 'Al is fat' then Al by himself would make true 'Al is not fat' and every sentence about Al whether true or false."

I think I understand the problem now. Certainly the combination of Al and Al's fatness is what is at issue here. I'm concerned about resorting to another ontological item called a "fact" to account for this unity because it seems to flatten out the asymmetrical relationship between Al and his and fatness (i.e. Al exists in the proper sense; his fatness only exists "in" or "through" him). Why is this the case? Well, if there is something like a "fact" that exists, then it seems that the ontological relationship between Al and his fatness becomes a relationship of two parts to a whole. But the relationship of two parts to a whole doesn't seem to be able to account for the nature of a relationship between a substance/accident. Perhaps I am wrong about this?

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