Identifying plausible truthmakers for negative truths has been a serious and perennial problem for truthmaker theory. I argue here that negative truths are indeed made true but not in the way that positive truths are. I rely on a distinction between “existence-independence” and “variation-independence” drawn by Hoffman and Horvath to characterize the unique form of dependence negative truths exhibit on reality. The notion of variation-independence is then used to motivate a principle of truthmaking (...) for contingent negative truths. (shrink)

This paper argues that a consideration of the problem of providing truthmakers for negative truths undermines truthmaker theory. Truthmaker theorists are presented with an uncomfortable dilemma. Either they must take up the challenge of providing truthmakers for negative truths, or else they must explain why negative truths are exceptions to the principle that every truth must have a truthmaker. The first horn is unattractive since the prospects of providing truthmakers for negative truths (...) do not look good neither absences, nor totality states of affairs, nor Graham Priest and J.C. Beall’s ‘polarities’ (Beall, 2000; Priest, 2000) are up to the job. The second horn, meanwhile, is problematic because restricting the truthmaker principle to atomic truths, or weakening it to the thesis that truth supervenes on being, undercuts truthmaker theory’s original motivation. The paper ends by arguing that truthmaker theory is, in any case, an under-motivated doctrine because the groundedness of truth can be explained without appeal to the truthmaker principle. This leaves us free to give the ommonsensical and deflationary explanation of negative truths that common-sense suggests. (shrink)

According to the truthmaker theory that we favour, all contingent truths are made true by existing facts or states of affairs. But if that is so, then it appears that we must accept the existence of the negative facts that are required to make negative truths (such as 'There is no hippopotamus in the room.') true. We deny the existence of negative facts, show how negative truths are made true by positive facts, point (...) out where the (reluctant) advocates of negative facts (Russell, Armstrong, et al.) went wrong, and demonstrate the superiority of our solution to the alternatives. (shrink)

Finding truthmakers for negative truths has been a problem in philosophy for a long time. I will present and discuss the solution to this problem offered by Bertrand Russell, Raphael Demos, D. M. Armstrong, and myself. I will argue that some negative truths do not require truthmakers and that truthmakers for the other negative truths are the entities that these negative truths imply exist. I will also argue that truthmakers for general (...) class='Hi'>truths of the form, only X, Y, Z, and etc. are F's, are the sum of each X, Y, Z, and etc.'s being F, and hence that sometimes truthmakers do not necessitate truths. (shrink)

What makes it true when we say that something is not the case? Truthmaker maximalists think that every truth has a truthmaker—some fact in the world—that makes it true. No such facts can be found for the socalled negative truths. If a proposition is true when it has a truthmaker, then it would be false when it has no truthmaker. I therefore argue that negative truths, such as t<p>, are best understood as falsehoods, f<p>.

I argue that Colin Cheyne and Charles Pigden's recent attempt to find truthmakers for negative truths fails. Though Cheyne and Pigden are correct in their treatment of some of the truths they set out to find truthmakers for (such as 'There is no hippopotamus in S223' and 'Theatetus is not flying') they over-generalize when they apply the same treatment to 'There are no unicorns'. In my view, this difficulty is ineliminable: not every truth has a truthmaker.

According to some philosophers, if truthmaker theory is true, then all truths have truthmakers, but there are no truthmakers for negative truths - therefore, the theory is false. In this paper, I defend truthmaker theory by arguing against both claims. I begin by examining and rejecting a recent attempt to argue against. I then present my own argument against by considering the connection between truthmaking and the more general notion of grounding. Finally, I critically examine the proposal (...) by Ross Cameron and argue that the world as a whole can make all negative truths true, despite an apparent inconsistency in and an implausible consequence of Cameron's account. The discussion reveals how negative truths are grounded in reality on the basis of a reassessment of how such truths matter to truthmaker theory. (shrink)

A central problem for any truthmaker theory is the problem of negative truths. In this paper, I develop a novel, piecemeal strategy for solving this problem. The strategy puts central focus on a truth-relevant notion of aboutness within a metaphysically modest version of truthmaker theory and uses key conceptual tools gained by taking a deeper look at the best attempts to solve the problem of intentionality. I begin this task by critically discussing past proposed solutions to P-NEG in (...) light of Russell’s debate with Demos. This reveals a central difficulty with addressing the problem, specifically that one cannot be committed to incompatibility facts in one’s account of negation and of the truth of negative truths. I then present an aboutness-based version of truthmaker theory. Utilising what I call the strict and full account of aboutness, I extract aboutness-based theories of truth and falsity. I use this machinery to present a promising new strategy for solving P-NEG which does not have the problems of alternative approaches. Finally, I present and respond to some potential objections. (shrink)

Molnar argues that the problem of truthmakers for negative truths arises because we tend to accept four metaphysical principles that entail that all negative truths have positive truthmakers. This conclusion, however, already follows from only three of Molnar´s metaphysical principles. One purpose of this note is to set the record straight. I provide an alternative reading of two of Molnar´s principles on which they are all needed to derive the desired conclusion. Furthermore, according to Molnar, the (...) four principles may be inconsistent. By themselves, however, they are not. The other purpose of this note is to propose some plausible further principles that, when added to the four metaphysical theses, entail a contradiction. (shrink)

Among truthmaker theorists it is generally thought that we are not able to use the entailment principle to ground negative truths. But these theorists usually only discuss truthmakers for truth-functional complexes, thereby overlooking the fact that there are non-truth-functional complexes whose truth values are not solely determined by the truth or falsity of their atomic propositions. And once we expand the class of truths that require their own bespoke truthmakers to also include these, there is no reason (...) to exempt negative truths from grounding. For given that truthmaking is closed under entailment and every negative truths is entailed by some non-truth-functional complex or other, any resources rich enough to ground the truth of the latter will do the same job for the former. (shrink)

A seventeenth-century scholastic attempt to restrict the truthmaker principle to positive truths.

Erratum to: Synthese 192:317–335 DOI 10.1007/s11229-014-0570-7The second sentence on page 317 reads “The challenge is that, prima facie, it is hard to see how a negative truth, e.g., \ of something could be made true by the existence of some entity”.This sentence should read “The challenge is that, prima facie, it is hard to see how a negative truth, e.g., \ that is concerned with the non-existence of something could be made true by the existence of some entity”.

The present paper addresses Molnar’s problem :72–86, 2000): that of finding positive truthmakers for negative truths. The proposed solution, called, is to hold truth and falsity to be primitive and positive features of propositions and to take every literal negative truth to be made true by the falsity of the atomic proposition that it embeds. The solution is shown to be compatible with Maximalism, Necessitarianism and with the Entailment Thesis, as well as with most if not all (...) possible variants of truthmaking theory. Other advantages of are noted: it doesn’t require the inclusion of exotic objects in one’s ontology; it doesn’t require any revision of one’s logic or of one’s theory of modality. The solution also allows one to eschew negative facts, tropes and properties while providing a definition of negativity for certain literal propositions. The paper ends by rebutting several objections that may be levelled against. (shrink)

Truthmaker maximalism is the claim that every truth has a truthmaker. The case of negative truths leads some philosophers to postulate negative states of affairs or to give up on truthmaker maximalism. This paper defends a version of the incompatibility view of negative truths. Negative truths can be made true by positive facts, and thus, truthmaker maximalism can be maintained without postulating negative states of affairs.

Many philosophers have shown sympathy to the thought that reality is fundamentally positive. Julio De Rizzo formulates this idea precisely by means of the notion of grounding, and examines how the resulting thesis fares with respect to three much discussed classes of negative truths, namely that of negative predications, that of negative causal reports, and that of negative existential truths. By shedding light on the issues advocates of the thesis have to deal with, this (...) work shows the positivist account to be a tenable position in metaphysics. (shrink)

The primary concern of the present paper is to answer the question, ‘What is the relation between non-identity and truth in Adorno’s Negative Dialectics?’ It employs Adorno’s articulation of the ‘outside’ of philosophy, which underpins the need for conceptual constellations if we are to mimetically examine the non-conceptual thing. Following this a further question presents itself: how do these engagements inflict a critical mark on the Hegelian method of totalization – the dialectic of truth? The essay ends with an (...) analysis of two films, Metropolis and Primal Fear, aimed at separating out Hegelian conceptions of truth from Adornian unresolved truth; the former aimed at a universal, the latter indicative of a non-identical aporia. We must conclude with the possibility that to leave the unresolved nature of non-identity unresolved for truth is the ontological challenge par excellence that presented itself to Adorno’s negative dialectics as it presents itself to post-Kantian continental philosophy today. (shrink)

This chapter examines the notion of philosophical truth that Adorno, in Negative Dialectics, believes to be possible by means of his changed conception of philosophy. What that examination finds is that philosophical truth, as Adorno recommends it, is realized through “singular” philosophical experiences. The critical question is that of how the truths that are conveyed through “singularity” can be understood to have persuasive force over us, Adorno's readers. Also examined is the relationship between the philosophically authentic “singularity” approach (...) and the critical endeavors evident, in the same book, through Adorno's engagements with a range of figures from the modern philosophical tradition. (shrink)

In this brief essay the author argues that the contemporary "positive psychology" movement fails to emphasize important aspects of human existence that are essential to human excellence. Through an explication of some historical, cross-cultural, and literary examples, the author argues for the importance of a kind of "negative psychology" that is fundamental to an adequate comprehension of the human situation. 2012 APA, all rights reserved).

A natural proposal for the grounds of negative existential truths, such as that Vulcan does not exist, states that these truths are grounded in the totality truth affirming the existence of every existent thing together with the truth that they are all. In this paper I will put forward three objections to straightforward formulations of this idea, and argue that a change in the usual grammar of grounding claims, allowing for pluralities of sentences to express not only (...) grounds, but also groundees, is effective in making the account immune to the objections raised. (shrink)

In autumn 2009, BBC television ran a natural history series, ‘Last Chance to See’, with Stephen Fry and wildlife writer and photographer, Mark Carwardine, searching out endangered species. In one episode they retraced the steps Carwardine had taken in the 1980s with Douglas Adams, when they visited Madagascar in search of the aye-aye, a nocturnal lemur. Fry and Carwardine visited an aye-aye in captivity, and upon first setting eyes on the creature they found it rather ugly. After spending an hour (...) or so in its company, Fry said he was completely ‘under its spell’. A subsequent encounter with an aye-aye in the wild supported Fry's judgment of ugliness and fascination for the creature: ‘The aye-aye is beguiling, certainly bizarre, for some even a little revolting. And I say, long may it continue being so.’. (shrink)

Some truthmaker theorists posit a distinctive kind of entity to solve the problem of providing ontological grounding for negative truths. Recently, A. M. Griffith has raised a general objection against these alleged truthmakers based on an explanatory constraint on truthmaking and the existence condition of these entities. This paper counters the objection by placing it on the horns of a dilemma: the argument must either specify that the existence condition in question is a conceptual matter or insist that (...) the condition is of properly metaphysical substance. I first argue that the former horn cannot be pursued because it makes the objection irrelevant to the alleged claims of truthmaking. I then argue that the latter horn is also highly problematic because simply insisting on the claim begs the question; appreciating this point leads proponents and opponents of the alleged truthmakers to a substantial debate about the metaphysical nature of these entities and the overall theoretical benefit of their postulation. The discussion shows that Griffith's argument fails to establish its conclusion and reveals what is actually required to argue for/against a particular proposal to provide ontological grounding for negative truths. (shrink)

Negative facts get a bad press. One reason for this is that it is not clear what negative facts are. We provide a theory of negative facts on which they are no stranger than positive atomic facts. We show that none of the usual arguments hold water against this account. Negative facts exist in the usual sense of existence and conform to an acceptable Eleatic principle. Furthermore, there are good reasons to want them around, including their (...) roles in causation, chance-making and truth-making, and in constituting holes and edges. (shrink)

This chapter reflects on some of the major themes of this volume, as it takes up the question: is truth a value in political discourse? As a preliminary step, we evaluate a view of political discourse that answers this question negatively: the identity-expression view. According to this view, political claims function to express commitments central to an individual’s political self-conceptions, rather than to state truths in the political domain. While we often assess political claims as true or false, the (...) identity-expression view maintains that such assessments are nothing more than our way of affirming or rejecting such claims—assessments of truth in politics are themselves only ways of expressing the political identity of the assessor. We explore the implications of the identity-expression view for the analysis of political disagreement and argue that, while some political disagreements may be best modeled this way, it is not clear that all of them are: at least sometimes, political disagreements are clearly responsive to the exchange of truth-apt reasons. Indeed, the structure of political disagreements (and some cases of polarization) suggest that truth continues to play an important aspirational role in many political exchanges. This leads us to embrace a pluralist picture of the function of political discourse: political discourse performs multiple functions, including reaching political decisions based on a public exchange of truth-apt reasons, and motivating political action via expressions of identity-forming political commitments. We also draw some broader implications of this pluralist position about the function of political discourse for theories of truth. This includes deflationist approaches to truth making a good fit for expressive uses of political claims in disagreement in attitude, whereas substantive theories of truth appear better suited to explain factual political disagreements. (shrink)

If propositions are made true in virtue of corresponding to facts, then what are the truth-makers of true negative propositions such as ‘The apple is not red’? Russell argued that there must be negative facts to account for what makes true negative propositions true and false positive propositions false. Others, more parsimonious in their ontological commitments, have attempted to avoid them. Wittgenstein rejected them since he was loath to think that the sign for negation referred to a (...) negative element in a fact. A contemporary of Russell’s, Raphael Demos, attempted to eliminate them by appealing to ‘incompatibility’ facts. More recently, Armstrong has appealed to the totality of positive facts as the ground of the truth of true negative propositions. Oaklander and Miracchi have suggested that the absence or non-existence of the positive fact (which is not itself a further fact) is the basis of a positive proposition being false and therefore of the truth of its negation. (shrink)

There are two versions of the correspondence theory of truth: the object-based correspondence theory and the fact-based correspondence theory. Some scholars have put forward their objections to my rejection of the concept of a fact and their defence of that concept. But their arguments are not cogent, since they haven’t clarified the relation between facts and propositions, haven’t successfully argued for the necessity and feasibility of introducing the concept of a fact, and haven’t provided an acceptable standard of identity for (...) facts. Under the framework of the fact-based correspondence theory, a “negative fact” is usually introduced to explain the falsehood of an affirmative proposition and the truth of a negative proposition. But, after careful analysis, we find that the positing of negative facts is the result of the concurrence of three factors: the positive states of objects, the expectations of cognitive subjects, and certain kinds of inferences, Thus, negative facts at most have a sort of inferential “existence” without independent ontological status. The positing of negative facts has been criticized for many reasons, such as the ontological inflation of negative facts, the supervenience of negative facts on positive facts, the imperceptibility of negative facts, and the lack of causal force of negative facts. Many replies to these criticisms have been put forward, such as the dilemma argument, the self-defeating argument, and the role-making of negative facts: constitution (e.g. hole-making), causation (event-making), chance-making, and truth-making. However, these replies can also be reasonably rejected. The final conclusion of this article is that, in order to account for the falsehood of an affirmative proposition and the truth of a negative proposition, we can appeal to the object-based correspondence theory of truth without appealing to the concept of a fact, let alone the concept of a “negative fact”. (shrink)

Truth and Ontology is a lively book, brimming with arguments, and drawing the reader towards the radical conclusion that what is true does not depend on what there is. If there is a central line of argument, it is that the best account of truthmaking requires truths to be about their truthmakers, but negative existentials, modals, and claims about the past and future are not about what is, but rather about what is not, what might be, and what (...) was and will be. (shrink)

The problem of negative existentials arises because utterances of such sentences have the paradoxical feature of denying what they presuppose, thus undermining their own truth. There are only two general strategies for solving the problem within the constraints traditional static semantics, and both strategies attempt to explain away this paradoxical feature. I argue that both strategies are fundamentally flawed, and that an adequate account of negative existentials must countenance, and not explain away, this paradoxical feature. Moreover, I argue (...) that a framework of dynamic semantics can achieve this result. Thus negative existentials provide a case in support of dynamic semantics. (shrink)

This article postulates that the criticality of epistemology elaborated by Walter Benjamin and Theodor W. Adorno is based not so much on the reformulation of a philosophical praxis against modern reason, but mainly on the metamorphosis of the concept of truth. Specifically, it is affirmed that the critique of modern reason carried out by both thinkers is associated with the determination of the temporal nucleus of truth as negativity and mourning. In the context of a rational crisis, Benjamin and Adorno (...) open the possibility of a relationship with objectivity in the form of a critical interpretation of that temporal nucleus. This, linked to the dialectic of modern catastrophe, deals with exposing the fragments produced by the subjectivist super-determination governed by the logic of identity. To justify this, first, we explain the identification made by both philosophers between the temporal nucleus of truth and the concept of sad-negative truth; imbrication that tries to condense the consequences of the subjectivist constitution of reason. Then, we point out the conjugation of this definition of truth with the production of suffering. Next, we determine in what sense the negativity of the truth opens up the dialectical character of the modern catastrophe. Finally, we indicate the necessary association of such a critical epistemology with the historical apocatastasis. (shrink)

Halbach has argued that Tarski biconditionals are not ontologically conservative over classical logic, but his argument is undermined by the fact that he cannot include a theory of arithmetic, which functions as a theory of syntax. This article is an improvement on Halbach's argument. By adding the Tarski biconditionals to inclusive negative free logic and the universal closure of minimal arithmetic, which is by itself an ontologically neutral combination, one can prove that at least one thing exists. The result (...) can then be strengthened to the conclusion that infinitely many things exist. Those things are not just all Gödel codes of sentences but rather all natural numbers. Against this background inclusive negative free logic collapses into noninclusive free logic, which collapses into classical logic. The consequences for ontological deflationism with respect to truth are discussed. (shrink)

Philosophical semantics requires an ontology that includes negative as well as positive states of affairs as truth-makers and truth-breakers. Theories that try to do without negative states of affairs while interpreting propositional truth as positive correspondence with existent states of affairs are inherently inadequate and incomplete. A semantics and ontology of negative states of affairs can also do justice to positive states of affairs, since the iterated negative state of affairs that a negative state of (...) affairs exists describes a positive state of affairs, but the iterated positive state of affairs that a positive state of affairs exists never describes a negative state of affairs. Negative states of affairs are not only essential to semantics, but to a complete description of the world; they include phenomena of presence in absence and the metaphysics of gaps, lacks, holes and interstitia. The conceivability of an empty or null universe as consisting of nothing but negative states of affairs recalls a famous problem of Parmenides. (shrink)

The starting point of this paper is the idea that linguistic representation is the result of a global process: a process of interaction of a community of cognitive-linguistic agents, with one another and with the environment. I maintain that the study of truth, meaning and related notions should be addressed without losing perspective of this process, and I oppose the ‘static’ or ‘analytic’ approach, which is fundamentally based on our own knowledge of the conventional meaning of words and sentences, and (...) the ability of using them that we have as competent speakers. I argue that the analytic perspective is responsible for five recurring difficulties in truthmaker theory: (1) the lack of attention to the difference of explanatory role between the distinct notions proposed as primary truthbearer; (2) the adscription of purely extra-linguistic truthmakers to ‘synthetic truths’, ignoring the contribution of the linguistic factor; (3) the adscription of purely linguistic truthmakers to ‘logical’ and ‘analytic truths’, ignoring the contribution of the worldly factor; (4) the difficulties in the search for minimal truthmakers; (5) the problems in the treatment of ‘negative facts’ and of other ‘logically complex facts’. I do not provide an account of how to solve these difficulties, but I do show how the ‘process model’ helps to clear up confusion regarding them. (shrink)

This chapter contains sections titled: Preamble Conceptual Primitivism Concerning “Determinately” Incoherentism and Indeterminate Truth Slater on Indeterminate Truth Quine, Indeterminate Truth, and the Problem of the Many Truthmaker Gaps and Indeterminate Truth The Logic of Determinacy Worldly Indeterminacy: Williamson's Conception and the Ordinary Conception Minimal Versus Robust Forms of Worldly and Linguistic Indeterminacy Truthmaker Gaps and Knowledge Epistemicism, Third Possibility Views, and Indeterminate Truth Semantic Presupposition Failure and Indeterminate Truth Truthmaking Gaps and Indeterminate Truth The Queerness Objection Conclusion References.

Recent theoretical work on the psychology of categorization emphasizes the role cognitive constructs play in perception and categorization. This approach supports Putnam's rejection of metaphysical realism. However, the experimental findings concerning basic level categories, in particular, suggest that robust stabilitites among our systems of empirical concepts persist in the face of considerable theoretical diversity and change. These stabilities undermine Putnam's strongest negative conclusions concerning the correspondence theory of truth (once it is uncoupled from metaphysical realism). The centrality of a (...) correspondence criterion of truth (in a larger theory of truth) is psychologically inescapable, rationally indispensable, and (therefore) epistemologically fundamental. (shrink)

This article considers three recent attempts by David Armstrong, Ross Cameron, and Jonathan Schaffer to provide truthmakers for negative existential truths. It is argued that none of the proposed truthmakers are up to the task of making any negative existential truth true and, it will turn out, for the same reason.

It is often asserted that Nietzsche's proposal that "there is no truth" is indebted to his views on aesthetics. That is, it is argued both that Nietzsche perceived art as exclusive of truth, and that he viewed the whole of existence as artistic in this sense. In this paper I attempt to supplement this argument by excavating the sense of truth that is available in Nietzsche's thought concerning art. "Dionysian truth" is not a property of objects which represent the world. (...) Rather, it arises in acts of artistic creation. I hope, here, to present a view of truth which is compatible with Nietzsche's attempt to understand the world as a process of conflicting forces rather than a collection of subjects and objects. ;The first chapter is concerned with Nietzsche's The Birth of Tragedy, in which music is offered as an example of Dionysian truth. Music, in this work, enables us to overcome our sense of ourselves as isolated self-consciousnesses, an experience which engenders artistic creativity. The notion of Dionysian truth, however, is not fully disassociated, in The Birth of Tragedy, from the view that music pictures or represents the "world will." ;In the second chapter I argue that Nietzsche's commitment to the Dionysian is apparent in his unique understanding of physiology. The authority of the ego is undermined by exhibiting it as an epiphenomenon of the more fundamental physiological drives. I argue that such an understanding subverts the claim that Nietzsche values art as a means of sublimating the passions, as well as the claim that Nietzsche ultimately identifies truth with that which serves our own self-preservation. ;The third chapter demonstrates how a specific artistic practice,Expressionist Painting, understands itself in Dionysian terms, and suggests reasons why a Dionysian view of art may not offer itself as a means for the evaluation of artworks. Finally, I attempt to show how the understanding of power which is structured by a Dionysian perspective may help us to overcome some of Nietzsche's negative and reactionary suggestions that the powerful are, or should be, cruel and manipulative towards others. (shrink)

In his “Meaning and Formal Semantics in Generative Grammar” (Erkenntnis 2015, 61–87), Stephen Schiffer argues that truth-conditional semantics is a poor fit with generative linguistics. In particular, he thinks that it fails to explain speakers’ abilities to understand the sentences of their language. In its place, he recommends his “Best Bet Theory”—a theory which aims to directly explain speakers’ abilities to mean things by their utterances and know what others mean by their utterances. I argue that Schiffer does not provide (...) good reason to prefer the Best Bet Theory over truth-conditional semantics in the context of generative linguistics. First, his negative arguments against the truth-conditional approach are unpersuasive, and second, the Best Bet Theory involves an explanatory circularity which makes it unfit for linguistic theorizing. I conclude that the Best Bet Theory is thus not even a viable competitor to truth-conditional semantics in generative linguistics. (shrink)

In this paper, I defend fictional creationism, the view that fictional objects are abstract artifacts, from the objection that the apparent truth of fictional negative existentials, such as “Sherlock Holmes does not exist,” poses a serious problem for creationism. I develop a sophisticated version of the pragmatic approach by focusing on the inconsistent referential intentions of ordinary speakers: the upshot would be that creationism is no worse —perhaps even in a better position— than anti-realism, even if we restrict our (...) linguistic data to fictional negative existentials. (shrink)

Russell's introduction of negative facts to account for the truth of "negative" sentences or beliefs rests on his collaboration with Wittgenstein in such efforts as the characterization of formal necessity, the theory of logical atomism, and the use of the Ideal Language. In examining their views we arrive at two conclusions. First, that the issue of negative facts is distinct from questions of meaning or intentionality; what a sentence or belief means or is about rather than what (...) makes it true or false. Second, that the ontological use of the Ideal Language is incompatible with the requirements of its employment in the logical study of inferences. On this basis we conclude that despite elaborations by recent proponents, the doctrine of negative facts lacks adequate support, and perhaps more importantly, it is proper ontological method to free the Ideal Language from the exigencies of a symbolism constructed for logical investigation. (shrink)

In the space of barely more than five years, with the publication of four pathbreaking books, Slavoj Žižek has earned the reputation of being one of the most arresting, insightful, and scandalous thinkers in recent memory. Perhaps more than any other single author, his writings have constituted the most compelling evidence available for recognizing Jacques Lacan as the preemient philosopher of our time. In _Tarrying with the Negative_, Žižek challenges the contemporary critique of ideology, and in doing so opens the (...) way for a new understanding of social conflict, particularly the recent outbursts of nationalism and ethnic struggle. Are we, Žižek asks, confined to a postmodern universe in which truth is reduced to the contingent effect of various discursive practices and where our subjectivity is dispersed through a multitude of ideological positions? _No_ is his answer, and the way out is a return to philosophy. This revisit to German Idealism allows Žižek to recast the critique of ideology as a tool for disclosing the dynamic of our society, a crucial aspect of which is the debate over nationalism, particularly as it has developed in the Balkans—Žižek's home. He brings the debate over nationalism into the sphere of contemporary cultural politics, breaking the impasse centered on nationalisms simultaneously fascistic and anticolonial aspirations. Provocatively, Žižek argues that what drives nationalistic and ethnic antagonism is a collectively driven refusal of our own enjoyment. Using examples from popular culture and high theory to illuminate each other—opera, film noir, capitalist universalism, religious and ethnic fundamentalism—this work testifies to the fact that, far more radically than the postmodern sophists, Kant and Hegel are our contemporaries. (shrink)

The paper argues for the applicability of the notion of collective truth as opposed to distributive truth, that is, truth at times or possibilia taken in groups rather than individually. The underlying reasoning is that there are transtemporal and transworld relationships, e.g., those involving the relations of <being a descendant of> and <thinking about>. Relationships are (one type of) truth-makers. Hence, there are transtemporal and transworld truth-makers. Therefore, there is transtemporal and transworld truth, i.e., collective truth. A semantics is developed (...) (formalized in the appendix) which embodies the notion of collective truth, and which thereby, it is argued, has various advantages over standard intensional semantics. For example, it avoids a commitment to certain impossible entities. (shrink)