Relative truth and absolute truth. Material for the report on philosophy

Absolute and relative truth are important categories in the conceptual apparatus of dialectical materialistic doctrine.

They serve as a reflection of the dialectical nature of cognition, they interpret the attainability of objective truth.

The world surrounding man, which opens in cognition and is subject to transformation, differs in the properties of inexhaustibility and infinity.

The peculiarity of its structure is in extreme complexity.

His interactions, relationships and connections are endless.

When trying to describe and know these properties and features, problems arise that have been for many millennia.

They are connected with the fact that it has not been possible for any researcher to express all the wealth of the world in any description since the beginning of time.

At the same time, in a variety of vivid and profound testimonies, one can find magnificent descriptions of the partially known side of the world.

Dialectics recognizes that truth, beyond all doubt, is objective. It is in this capacity that she (the truth) is cognized.

However, on the path of cognition a very specific question arises: "What is the ratio of the two kinds of truth that are to be cognized: absolute and relative?"

The answer should give an idea of how the truth is learned: instantly and holistically, immediately and completely, or, on the contrary, having settled in time, in parts, gradually and progressively?

By providing such an answer, philosophy recalls that the human mind penetrates into different depths in various situations. Knowledge corresponds to reality with varying degrees of accuracy.

Some types of knowledge reflect reality in its entirety. Others do this only in part.

Each individual, as well as a single generation, is limited in knowledge. The limiting factors are historical conditions, a certain level of development of technology and technology in experiments, science and production at various stages of their development.

For these reasons, human knowledge on any arbitrary segment of historical development appears in the form of relative truth.

Relative truth is knowledge that does not fully correspond to reality.

Such a truth is only a relatively correct reflection of an object that does not depend on humanity.

Absolute truth reflects the reality extremely accurately. It is not only objective, but objective in its entirety.

Relative truth in principle can not claim to reflect the world in its entirety.

Is it possible to demand from the absolute truth of such cognizability, to which relative truth is incapable?

To correctly answer this question, it must be remembered that many provisions of materialistic dialectics contain a contradiction.

On the one hand, absolute truth could be known as an integral and complete phenomenon in all its manifestations and in complete versatility. After all, things are fully cognizable, and the capacity of human cognition is unlimited.

But on the other hand, the very existence of a relative truth complicates the possibility of knowing the truth absolute. After all, the detached truth is ahead of the absolute every time cognition is placed in definite, concrete conditions.

However, in this case, can knowledge of absolute truth be achieved at all?

At one and the same time, comprehensively, completely and in all its many facets - no.

In the cognitive process, which is endless - no doubt, yes.

The development of new and new sides, links, elements of absolute truth occurs in the approach to it as scientific achievements.

Relativity of truth is the driving force of cognitive processes in history.

In the knowledge of relative truths, people know the absolute truth. This is precisely the essence of progress.