A Brief Introduction to the Inversion Theory of Truth

The inversion Theory of Truth is a replacement for the Correspondence Theory of Truth, with its problematic supposition that it might be possible to “know” the “truth”. The world exists in an objective and a subjective state. The objective state is the world as it exists independently of whether it is being observed. The subjective state is our perception of it. The definition of Truth implies we should be able to obtain an exact replication of the objective state within our subjective perception. The erroneous belief that this might be possible engenders a dangerous amount of confusion in philosophy, religion, and the world of politics. The Inversion Theory states that we can know the truth about our purely subjective feelings (i.e., I am happy), but that in all other respects, the definition (i.e., certain, real) applied to the word “truth” applies exclusively to the objective state of the world. Our subjective experience of the objective is defined as knowledge, which occurs in varying degrees of reliability. It is dependent on a faculty that I call “Active Subjectivism”, which has evolved differently in different animals, in order to facilitate solving the problems posed by our differing environments.Therefore, the word “truth” should be used only to apply to a purely internalized subjective state, or be scrapped altogether and replaced by “best knowledge”, with its implication of uncertainty. 

Using the Inversion Theory of Truth, it is possible to expose the fallacies that undermine the work of classical philosophers and religious beliefs, providing a novel disproof of any purposeful, meaningful relationship with God, or the existence of an Afterlife, which can serve as a welcome and ultimate test of faith for those so inclined to perceive it as such. The role of entropy as the universal driving force is examined (explaining how we got here), and the concept of Personal Humanism is introduced to assume God’s place. 

The second book of this work concerns my interest in consciousness and free will. My theories about these serve as a grounding for a theory of morality and anthropology-based ethics, which are developed into a deeply personal form of humanism. Using a novel argument, I demonstrate that free will must be genuine, and that consciousness can exert a causal impact on brain activity, the mechanism of which will eternally elude our inquiry as a matter of principle. These chapters enclose the question of whether computers will ever achieve consciousness, the derivation of Rights, the illegitimacy of the Culture Wars, a novel perspective on abortion, the consequences of freedom, the derivation of morals for society, a Utilitarianism overlain with inalienable rights (after Jeremy Bentham), the maintenance of Open Societies (after Karl Popper), the ideal economic system (after Henry George), and a proposal for a post-wage economy that will share equitably our resources once automation has replaced the need for human labor. Also, there are sonnets.

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