Absolute and relative truth

The system of scientific knowledge, and even everyday experience, is not a stockpile of ex­haustive information about being—it is an endless process, a move­ment, as it were, up a staircase leading from the lower stages of the limited and approximate to a more comprehensive and deep grasp of the essence of things

Truth is historical. In this sense it is a child of the epoch. The concept of finite or immutable truth is no more than a ghost. Any object of knowledge is inexhaustible, it is constantly changing, it has a great variety of properties and is connected with countless threads of relationships with the surrounding world.

Each stage of cog­nition is restricted to the level of development of science and prac­tice, by the historical conditions of the life of society. Scientific knowledge, including the most accurate and reliable knowledge, is probabilistic. Truth is relative inasmuch as it reflects the object within certain limits and relations which constantly change and de­velop, rather than does it fully and exhaustively. Relative truth is limited true knowledge about something.

Mankind has ever striven to come close to knowledge of absolute truth. Absolute truths include ascertained facts, the dates of events, birth, death, etc.

Stated with complete clarity and authenticity, absolute truths do not encounter any further counter-arguments. In other words, abso­lute truth is identity of concept and object in thought – in the sense of complete coverage, of coincidence of essence and of all the forms of its manifestation. Absolute truth is apiece of knowledge that is not refuted by the subsequent development of science but enriched and constantly re­affirmed by life.

The term "absolute" is also applied to any relative truth: inas­much as it is objective, it contains something absolute as one of its elements. Any truth may therefore be said to be absolute-relative. N ew scientific truths by no means discard their predecessors —they rather complement the latter, make them more concrete and include them as elements of deeper and more pro­found truths

The concreteness of truth. The concreteness of truth, as one of the basic principles of the dialectical approach to knowledge, assumes an accurate taking into account of all the conditions (in social knowledge, of the concrete historical conditions) in which the ob­ject of cognition exists. Concreteness is the property of truth based on knowledge of real connections, on the interaction of all the as­pects of the object, of the principal and essential features of it, of its tendencies of development. Thus the truth or falsity of given state­ments cannot be established unless we know the conditions of place, time, and so on, under which they are formulated.

The principle of the concreteness of truth demands that facts be approached with due regard for the specific situation and the real conditions rather than with ready-made general formulas and sche­mata; it is thus incompatible with dogmatism. The concrete histori­cal approach becomes particularly important in the analysis of so­cial development, since the latter proceeds at an uneven rate and is marked by the specifics of the particular countries.

On the criteria of true knowledge.

One of the fundamental principles of scientific thought is that a statement is true if it can be proved that it is applicable to a given situation. This principle is expressed by the term "realizability". Through the realization of an idea in practical action, knowledge is measured against its object revealing the true measure of its objec­tivity or the truth of its content. That part of knowledge that is di­rectly or indirectly confirmed by practice, i.e. effectively realized in practice, is true.

As a criterion of truth, practice "works" not only in its sensuous "nakedness", as an object-related physical activity, in particular in experiment. It also appears in mediated form — as logic tempered in the crucible of experience. Logic may be said to be mediated prac­tice. Practice is many-sided, ranging from empirical everyday experiences to the most rigorous scientific experiments. The practice of primitive man obtaining fire by means of friction is one thing, and quite another, the practice of mediaeval alchemists seeking for ways of transforming various me­tals into gold. Contemporary physical experiments involving equip­ment of tremendous resolving power, and computer calculations — these are also practice. In the course of the development of true knowledge, and of increasing its volume, science and practice form an ever closer unity.

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