Thesis (M.A.)--Florida State University, 2003. / Advisor: Dr. Elizabeth Stuckey-French, Florida State University, College of Arts and Sciences, Dept. of English. Title and description from dissertation home page (viewed May 18, 2004). Includes bibliographical references.

The avowed aim of the thesis is to show that there are some synthetic necessary truths, or that synthetic apriori knowledge is possible. This is really a pretext for an investigation into the general connection between meaning and truth, or between understanding and knowing, which, as pointed out in the preface, is really the first stage in a more general enquiry concerning meaning. (Not all kinds of meaning are concerned with truth.) After the preliminaries (chapter one), in which the problem is stated and some methodological remarks made, the investigation proceeds in two stages. First there is a detailed inquiry into the manner in which the meanings or functions of words occurring in a statement help to determine the conditions in which that statement would be true (or false). This prepares the way for the second stage, which is an inquiry concerning the connection between meaning and necessary truth (between understanding and knowing apriori). The first stage occupies Part Two of the thesis, the second stage Part Three. In all this, only a restricted class of statements is discussed, namely those which contain nothing but logical words and descriptive words, such as "Not all round tables are scarlet" and "Every three-sided figure is three-angled". (The reasons for not discussing proper names and other singular definite referring expressions are given in Appendix I.)

The dissertation A Broad Aesthetic: beauty, truth, and goodness , takes into consideration three distinct but related aspects of aesthetics: perception, appreciation, and evaluation (beauty, truth, and goodness respectively). A central concern in an avowedly broad aesthetics is to attend, equally, to the bounds of the experiences or activities under consideration. Hence, this dissertation is a exploration of the breadth, but also of the limits, of certain aesthetic experiences and art-based activities (e.g., the appreciation and evaluation of artworks). It is a consideration of what shapes these experiences, and, also of the delimitation of these experiences and activities. Section one (beauty) considers the nature of aesthetic perception, and the limits of its reach. Section two (truth), looks at the role of style, both its scope and limit, in the classification and appreciation of a certain genre of fine writing (philosophy), as well as a certain genre of filmmaking (the documentary). Section three (goodness) looks at the role and relevance of moral values and interests in the evaluation, as well as in the curation, of artworks.

Theology and Science need dialogue since they are interdependent areas of human experience and enquiry. Each discipline needs to be open to the discoveries and insights of the other. Mutual agreement on fundamental issues is not a point of departure; we must rather ask whether what one discipline is doing can have any. relevance for the pursuits of the other? The theologian, Jurgen Moltmann, and the philosopher of science, Sir Karl Popper, find in "openness" a common methodology. By openness they mean that present realities are partial; that truth lies ahead anticipated within systems that "complexify" in evolutionary openness and transcendence. Moltmann sees the fullness of truth unveiled in the eschaton. The Resurrection of Jesus is the anticipation in time of the eschaton towards which history is moving. Within history, creative acts open up the closed systems of the world for they transform present reality. These closed systems are revealed by the Cross which identifies the negatives (political oppression, economic inequality, cultural and sexual discrimination, ecological abuse, personal apathy) within history. In the "negation of the negatives" such creative acts are real antcipations of the eschaton. However, the roots of openness in the world lie in creation. Creation in the beginning is a creation with open possibilities involving the evolution of complex open systems marked by growing indeterminacy of behaviour. These systems are in communication with the transcendent future into which they are evolving. This transcendent future is the trinitarian God: open to creation, to history and to man in suffering but creative love. The trinitarian life is identified with worldly processes through the openness of the Cross. The completion of the creative process lies in the kingdom of glory. Here there is participation of transcendent creation in the unlimited freedom of God. Evolutionary openness is the overall Popperian methodology. It pervades the entire spectrum of Popper's thought: from physics, through epistemology and social theory to biological and evolutionary theory. Critical rationalism is the bedrock of Popper's thought. The search for certainty becomes the enemy of truth, since rationalism rejects any dogmatism. Rather, rationalism means open critical discussion and experiential learning. For this reason Popper rejects induction and replaces it by the logico-deductive method. Here justification is replaced by falsification: knowledge is conjectural, constantly threatened by refutation and progressing to problems of increasing depth and complexity and hence to greater truth-likeness. Even animal evolution begins with a problem - the problem of survival. Human evolution, however, develops outside the human person. It is applied knowledge. With the development of human language, the self-conscious mind (World 2) emerges and with it the autonomous world of the products of the human mind, World 3. (World 1 is the physical world of nature). In these later developments something new emerges which can interact with the lower levels by a process of downward causation. A picture emerges of a creative, expanding, evolving, indeterminate universe. Indeterminism, itself, lies somewhere between perfect chance and perfect determinism. Lastly in his rejection of holism, historicism and utopianism, Popper has eschewed the collective and replaced the responsible individual at the social centre of his openness. The struggle for rational openness needs the individual response, the individual initiative and mutual critical discussion. This means that piecemeal social engineering is the practical model for the reform of the open evolutionary society. Moltmann and Popper both envisage an evolutionary struggle towards truth: truth is but anticipation. The growth of truth leads to increased complexity, greater openness and eventual transcendence. These insights may, indeed, aid the dialogue between theology and science. / Thesis (Ph.D.)-University of Durban-Westville, 1992.

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Martha Minow argues that among the goals that a transitional justice system should pursue, reconciliation is equally as important as truth and justice. This is why in her view – and others who have argued similar lines – Truth and Reconciliation Commissions are not a “second best option” to trials. I argue that if we are to accept that reconciliation is a valuable goal, then the practical reality of pursuing reconciliation dictates a need to understand perpetrators in greater depth. This is because unlike truth and justice, reconciliation cannot be forced. Constructive participation is the only way that reconciliation can be achieved. In order to promote constructive participation, I argue that theorists need to do further research into what I call “perpetrator requirements”: the requirements that make perpetrators participate, and participate constructively. To do so, theorists should use an interdisciplinary approach, utilizing research from psychology, anthropology, political science, philosophy, and law. / Graduate

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This thesis focuses on what I have called truth management. First it traces how modernist and postmodern theorists play their versions of what counts as true. A key critique I stage of modernist theorising is that it privileges decontextualised ways of knowing and silences agency. Drawn from postmodern concerns and my critique of 'normal science', two maps of 'thinking tools' (Bourdieu 1992) are proposed as the basis of my theorising of how truth is managed in organisations. The first map aims to position contextualism within the empirical gaze. It is made up of three contingencies - discourses, time and space. The second map of thinking tools aims to bring agency back into view. It is made up of four contingencies - identity, capital, practices and power. Each of the seven contingencies is used to frame the story of an inter-organisational partnership between an Australian university and a financial institution in part two of the thesis. The story traces their engagement in a negotiated postgraduate degree program - the Work-Based Learning (WBL) program from 1996-2003. In this way, I aim to demonstrate the power of everyday decision making in determining what counts as true. The management of truth is seen to be dynamic, multiple and contingent rather than causal, singular and able to be plotted on a linear trajectory.

Thesis (Ph.D.)--Murdoch University, 2004. / Thesis submitted to the Division of Arts. Bibliography: leaves [434]-445.

Thesis (M.A.B.S.)--International School of Theology, 1990. / Abstract. "Three magazine articles ..." Includes bibliographical references (leaves 52-54).