Quid est veritas?
‘What is truth?” This is what Pontius Pilate is recorded as asking Jesus before the Crucifixion (John 18:38). In the millennia since then, politicians and philosophers have tried to supply answers, or at least further analysis. This has included considering whether truth should be assessed as a concept in epistemology (the theory of knowledge), which would address validity and evidence; or metaphysics (the theory of abstract concepts of being and knowing). The academic community more widely is charged with identifying truth, using available evidence to sustain or reject hypotheses. Truth is central to academic study and scholarship.
In the political field, this debate has just been given an unexpected prompt. Ms Kellyanne Conway, President Trump’s special counsellor, suggested on the US television programme Meet the Press that when the new White House Press Secretary, Sean Spicer, insisted on re-stating claims of easily rejected accuracy he was in fact providing ‘alternative facts’. The phrase, as many pointed out quickly, has significant Orwellian undertones, and must alarm anyone who feels that the interaction between politicians and the media is moderated by the production of evidence. But if Ms Conway’s philosophy holds sway, truth is neither knowledge nor belief (in that Mr Spicer cannot himself have believed the information he was peddling in the White House press briefing) but a matter of choice: the truth is what I tell you it is; its relationship with anything verifiable is not important.
In the run of human history, we have been here before. Now, as then, it is the duty of the academy to intervene, and to reinforce the integrity and importance of truth. There is an interesting task ahead, and one much more difficult (given the public mood) than any statement in a blog post may suggest. But very important.
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