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# Merely resolving that meaning precedes truth, logically speaking, only brings up a host of new questions, since the meaning of the word ''meaning'' is notoriously hard to pin down.  There are just to start at least two different dimensions of meaning that are commonly recognized, namely, ''[[connotation|connotative meaning]]'' and ''[[denotation|denotative meaning]]''.

# Merely resolving that meaning precedes truth, logically speaking, only brings up a host of new questions, since the meaning of the word ''meaning'' is notoriously hard to pin down.  There are just to start at least two different dimensions of meaning that are commonly recognized, namely, ''[[connotation|connotative meaning]]'' and ''[[denotation|denotative meaning]]''.

In one classical formulation, truth is defined as the good of [[logic]], where logic is treated as a [[normative science]], that is, an [[inquiry]] into a ''[[goodness and value theory|good]]'' or a ''[[value theory|value]]'' that seeks [[knowledge]] of it and the means to achieve it.  In this scheme of ideas, truth is the positive quality of a sign that indicates the right course of action for reaching a value that we value for its own sake.  As such, truth takes its place among [[justice]] and [[beauty]], whose normative sciences are [[ethics]] and [[aesthetics]], respectively.  Viewed in this light, it is pointless to discuss truth in isolation from a frame of reference that encompasses the topics of inquiry, knowledge, logic, meaning, practice, and value, all very broadly conceived.

In one classical formulation, truth is defined as the good of [[logic]], where logic is treated as a [[normative science]], that is, an [[inquiry]] into a ''good'' or a ''value'' that seeks knowledge of it and the means to achieve it.  In this scheme of ideas, truth is the positive quality of a sign that indicates the right course of action for reaching a value that we value for its own sake.  As such, truth takes its place among [[justice]] and [[beauty]], whose normative sciences are [[ethics]] and [[aesthetics]], respectively.  Viewed in this light, it is pointless to discuss truth in isolation from a frame of reference that encompasses the topics of inquiry, knowledge, logic, meaning, practice, and value, all very broadly conceived.

In contexts bounded by [[formal linguistic analysis]], a '''truth theory''' is defined as "a theory providing the truth definition for a language" (Blackburn, 382).  A ''[[truth definition]]'' is in turn defined as "a [[definition]] of the [[predicate (grammar)|predicate]] '… is true' for a language that satisfies ''[[convention T]]'', the material adequacy condition laid down by [[Tarski]]" (Blackburn, 382).

In contexts bounded by formal linguistic analysis, a '''truth theory''' is defined as "a theory providing the truth definition for a language" (Blackburn, 382).  A ''truth definition'' is in turn defined as "a definition of the predicate "__is true" for a language that satisfies ''convention T'', the material adequacy condition laid down by [[Tarski]]" (Blackburn, 382).

==Historical overview==

==Historical overview==

Some of the points to be noted in this passage are these:

Some of the points to be noted in this passage are these:

# Aristotle employs a distinction in Greek that is drawn between natural or physical signs (semeia) and artificial or cultural signs (symbola).

# Aristotle employs a distinction in Greek that is drawn between natural or physical signs (semeia) and artificial or cultural signs (symbola).

# The passage mentions three principal domains of elements, namely, the ''objects'' (pragmata), the ''signs'' (semeia, symbola), and the psychological elements (pathemata).  The last domain extends over the full range of a human being's affective and cognitive experiences, for brevity summed up as ''ideas'' and ''impressions'', where these words are taken in their broadest conceivable senses.

# The passage mentions three principal domains of elements, namely, the ''objects'' (pragmata), the ''signs'' (semeia, symbola), and the psychological elements (pathemata).  The last domain extends over the full range of a human being's affective and cognitive experiences, for brevity summed up as ''ideas'' and ''impressions'', where these words are taken in their broadest conceivable senses.