William James
Epistemology

James defined true beliefs as those that prove useful to the believer. His pragmatic theory of truth was a synthesis of correspondence theory of truth and coherence theory of truth, with an added dimension. Truth is verifiable to the extent that thoughts and statements correspond with actual things, as well as the extent to which they "hang together", or cohere, as pieces of a puzzle might fit together; these are in turn verified by the observed results of the application of an idea to actual practice.

The most ancient parts of truth … also once were plastic. They also were called true for human reasons. They also mediated between still earlier truths and what in those days were novel observations. Purely objective truth, truth in whose establishment the function of giving human satisfaction in marrying previous parts of experience with newer parts played no role whatsoever, is nowhere to be found. The reasons why we call things true is the reason why they are true, for "to be true" means only to perform this marriage-function.

James held a world view in line with pragmatism, declaring that the value of any truth was utterly dependent upon its use to the person who held it. Additional tenets of James's pragmatism include the view that the world is a mosaic of diverse experiences that can only be properly interpreted and understood through an application of " radical empiricism ". Radical empiricism, not related to the everyday scientific empiricism, asserts that the world and experience can never be halted for an entirely objective analysis; the mind of the observer and the act of observation affect any empirical approach to truth. The mind, its experiences, and nature are inseparable. James's emphasis on diversity as the default human condition—over and against duality, especially Hegelian dialectical duality—has maintained a strong influence in American culture. James's description of the mind-world connection, which he described in terms of a " stream of consciousness ", had a direct and significant impact on avant-garde and modernist literature and art, notably in the case of James Joyce.

In "What Pragmatism Means" (1906), James writes that the central point of his own doctrine of truth is, in brief:

Truths emerge from facts, but they dip forward into facts again and add to them; which facts again create or reveal new truth (the word is indifferent) and so on indefinitely. The "facts" themselves meanwhile are not true. They simply are. Truth is the function of the beliefs that start and terminate among them.

Richard Rorty made the contested claim that James did not mean to give a theory of truth with this statement and that we should not regard it as such. However, other pragmatism scholars such as Susan Haack and Howard Mounce do not share Rorty's instrumentalist interpretation of James.

In The Meaning of Truth (1909), James seems to speak of truth in relativistic terms, in reference to critics of pragmatism: "The critic's trouble … seems to come from his taking the word 'true' irrelatively, whereas the pragmatist always means 'true for him who experiences the workings.'" However, James responded to critics accusing him of relativism, skepticism, or agnosticism, and of believing only in relative truths. To the contrary, he supported an epistemological realism position.
keywords:letter_frequency, detectable_content:number_placeholders[3]