What is truth? What role does truth play in the connections between language and the world? What is the relationship between truth and being? Douglas Edwards tackles these questions and develops a distinctive metaphysical worldview. He argues that in some domains language responds to the world, whereas in others language generates the world.

What is truth? What role does truth play in the connections between language and the world? What is the relationship between truth and being? The Metaphysics of Truth tackles these fundamental philosophical questions and proposes a distinctive metaphysical worldview. Douglas Edwards develops a detailed pluralist theory, which holds that there are different relationships between language and the world in different subject areas, or 'domains'. He explains what domains are; how different domains are individuated; which metaphysical frameworks apply in different domains; and how a pluralist view of truth plays a key role. The connections between truth and being are explored, yielding a form of ontological pluralism-the idea that there are different ways of being-which increases the explanatory power of the view. This project is carried out in a climate where the traditionally central issue of the nature of truth has diminished in significance due to the rise of deflationary and primitivist views, which deny that there are interesting and informative things to say about truth. Edwards responds to these views, and demonstrates the importance of the metaphysics of truth with regard to both the study of truth itself, and metaphysical debates more generally. Moreover, Edwards pays particular attention to domains which have not been given much consideration in debates about truth, namely the institutional and social domains, and connects work on the metaphysics of truth and being to key issues in social construction.

Blake E. Hestir's examination of Plato's conception of truth challenges a long tradition of interpretation in ancient scholarship.

Mark Jago offers a new metaphysical account of truth. He argues that to be true is to be made true by the existence of a suitable worldly entity. Truth arises as a relation between a proposition - the content of our sayings, thoughts, beliefs, and so on - and an entity (or entities) in the world.--

The Face of Truth examines in depth the Vedantic theology of Rāmānuja, the most important and well-known of the classical Hindu theologians. Julius Lipner clearly analyzes Rāmānuja's theory of sacred language and divine predication, his views on the nature of the self, God, and the relationship between infinite and finite being. In addition to offering new insights into and analyses of religious matters, The Face of Truth exposes the theology of language — the understanding of religious language and God. This is consistent with Lipner's other purpose — the furthering of inter-religious dialogue, especially between Hindu and Christian points of view. Lipner has also translated several technical Sanskrit terms into English, making his point intelligible to non-Sanskrit readers. Drawing together the complex strands of Rāmānujan thought, Lipner succeeds in increasing inter-religious understanding.

The goal of philosophers is truth, but for a century or more they have been bothered by Nietzsche's question, "What is the good of truth?" Barry Allen shows what truth has come to mean in the philosophical tradition, what is wrong with many of the ways of conceiving truth, and why philosophers refuse to confront squarely the question of the value of truth--why it is always taken to be an unquestioned concept. What is distinctive about Allen's book is his historical approach. Surveying Western thought from the pre-Socratics to the present day, Allen identifies and criticizes two core assumptions: that truth implies a realist metaphysics, and that truth is a good thing.