WEBVTT 00:09.490 --> 00:17.290 OK, so was facts and truth, so now we're going to talk about social facts, so any type of object 00:17.560 --> 00:24.570 and no only natural objects and properties on those objects are small, in fact, not only natural counts. 00:25.360 --> 00:31.270 So if I'm saying that the money is on the mat, that is also a fact. 00:31.270 --> 00:31.720 Right. 00:31.840 --> 00:34.150 That could be related to the proposition that I have in my head. 00:34.450 --> 00:40.180 But of course, if you look on that, if you think about that a little bit, you see that that is a 00:40.180 --> 00:49.120 little bit different than the other one, because the that money is on the mat is actually collected 00:50.140 --> 00:52.150 intentionality related phenomena. 00:54.910 --> 01:02.740 So we already talked about that, that there is actually money that this paper that is lying on the 01:02.740 --> 01:08.380 mat is money is something that only exists if we all think that it exists. 01:09.340 --> 01:16.210 So the actual fact that that is the actual fact that there is actually money here is a collectively 01:16.210 --> 01:21.820 relative phenomena, but could still be an objectively true statement. 01:22.270 --> 01:22.650 Right. 01:23.710 --> 01:30.760 So we can actually have objective knowledge about something, but where the phenomena is subjectively 01:30.760 --> 01:35.320 relative and that is very interesting and extremely important here. 01:36.190 --> 01:38.230 So this statement could be true. 01:38.260 --> 01:41.290 The proposition can have the truth as a truth. 01:41.290 --> 01:48.820 Value can come true as a true value, whereas the it still depends on this collectively intentionality, 01:48.820 --> 01:49.900 relative phenomena. 01:53.100 --> 01:57.720 So, for example, that a country is in a recession is subjectively true. 01:59.720 --> 02:03.290 But it's about subjectively relative phenomena. 02:04.250 --> 02:11.870 So this distinction I'm making here is the distinction between subjective and objective, and that goes 02:11.870 --> 02:13.600 in two different dimensions. 02:13.610 --> 02:16.190 So you have it in the ontological dimension. 02:16.190 --> 02:20.470 That means what exists and you have it in the epistemic dimension. 02:20.480 --> 02:22.570 That means what you can have knowledge about. 02:23.210 --> 02:30.260 So you can actually have knowledge about something objectively where the phenomena is still subjective. 02:30.690 --> 02:39.830 Lee, what if An almost still subjectively holds phenomena so that it's a little bit hard to start thinking 02:39.830 --> 02:44.990 about that in the beginning, but it's very, very important and you're going to see why they wrong 02:45.830 --> 02:51.980 and why what must this leads to, at least if you think if you ask the pragmatist, maybe Johnson, 02:52.020 --> 02:55.460 who's talking a lot about this, actually won't agree with me here. 02:55.460 --> 03:00.530 But but if you're using some of the of the pragmatists here, like Richard Rorty, who was very famous 03:00.530 --> 03:03.110 for this, he would say something like this. 03:03.110 --> 03:08.750 There is no basis for deciding what counts as knowledge and truth other than what one's peers will let 03:08.750 --> 03:12.350 one get away with in the open exchange or claims, counterclaims and reason. 03:12.650 --> 03:20.120 What it says here is actually there are no true knowledge at all because all knowledge will utterly 03:20.120 --> 03:22.760 depend on subjective phenomena. 03:22.940 --> 03:29.900 And those subjective phenomena is something that we can only agree on if we have an exchange of claims, 03:29.900 --> 03:31.130 counterclaims and reason. 03:33.280 --> 03:35.110 So this is called the pragmatic truth. 03:37.200 --> 03:37.560 Right. 03:39.390 --> 03:46.890 OK, very well, so now we cover both facts and social facts and we covered truth in the very common 03:46.890 --> 03:51.180 sense and we talked about the more a little bit more problematic. 03:51.180 --> 03:53.000 Pragmatic truth coalition. 03:53.880 --> 03:55.950 Very good to see in the next lecture.