In a comment she made to a post I wrote about the nature of truth and falsity, Sha’Tara made the following remark: “In my world there is no truth whatever unless it is ‘my’ truth. . . “ I dismissed this claim as “indefensible,” which was a bit flippant. It deserves closer examination, though in the end I will try to show why it is indefensible. In effect the position is what has been called “solipsism,” and it has been around since humans began to think about truth and falsehood. The position rests on the assurance that I am the only one; I alone know about the “world” which is regarded as “real.” Truth, which is my personal fiction, is mine and mine alone.
As I noted in my comment to Sha’Tara, the claim “there is no truth” also claims to be true and this paradox is the key to the dismissal of the position. At best the claim itself is a half-truth. Some truths are mine while most have nothing whatever to do with me. To be sure, we all look at the world differently; each of us brings with us a large suitcase full of bias, prejudice and, at the very least, individual perspective. No question. But we bring this large piece of luggage to a world we share with others who also bring their own luggage. And we try to make sense of it, to make claims that can withstand criticism and which seem evidential. The evidence is itself available to others and can be examined and verified or rejected as the case warrants.
But in the end, claims from the axioms of Euclid (“Things equal to the same thing are equal to one another”) to the claims of the scientist (“For every action there is an equal and opposite reaction”) to the claims of the historian (“Caesar crossed the Rubicon”) can be verified. They are true because there is considerable intuitive, mathematical, historical, or sensory evidence to support them. They are not “my” truth: they are “our” truth. If we disagree about the claim that Caesar crossed the Rubicon, for example, we must bring evidence forward that provides an indisputable case against that claim. Indeed, like any claim, this one can be dismissed willy-nilly, because no one holds a gun to the head of anyone else (we would hope), but the dismissal is pure whimsy. There are no grounds for doing so, except that it makes the person himself or herself feel good. All the evidence supports the above claims in the parentheses.
The chemist/philosopher Michael Polanyi wrote a book in 1958 titled Personal Knowledge in which he argued that the scientist, no matter how exact the science itself, always brings with him or her a personal element. All claims, even the most precise and exact ones supported by mathematics and empirical observation are couched within a context of “personal knowledge.” Nonetheless, Polanyi insists, the knowledge itself is not in question because of the personal element. Polanyi’s goal was to restore science to a place within the body of human studies, to show that it is human knowledge and not so impersonal and somehow clinical that no one would approach it without rubber gloves and no interest whatever in the relationship between scientific truth and the truth in the social sciences and the Humanities. In a word, Polanyi wanted to substitute for the objective, impersonal ideal of scientific detachment an alternative ideal which gives attention to the personal involvement of the knower in all acts of understanding. But, note please, he did not reject all knowledge or all truth out of hand. Indeed, he affirmed the certainty of certain truths, while admitting the elements of personal involvement in the discovery and formulation of those truths.
The point of all this philosophical rambling is to show that truth is in a sense “mine,” but as truth it is there for anyone else. I am not all alone (solus ipse). I share a world with others with whom I can agree or disagree but with whom I also share a body of knowledge. I can get on the airplane with confidence that it will take off and land safely — because science tells me it is safe. I can drive my car and it will start and stop when I ask it to. The danger in rejecting truth is that we become open to manipulation by those in power who seek to instill in us a body of half-truths and “false facts” that allows them to realize their political goals. We are susceptible to the demagogue and the politically ambitious. We need to insist that there is truth and knowledge available to all who take the time to search and seek to validate it because if we do not do so we have nothing with which to defend ourselves from clap-trap and political nonsense.
This is why education is so important, especially in an age in which there are people “out there” who would have their way with us, convince us that black is white and that theirs is the only truth when, in fact, the truth belongs to no one. It belongs to all of us.