The problem of truth cannot be solved by simply referring to every day's popular understanding, where truth is the conformity between what is asserted and what is, or conformity of intellection and being, or of thought/speech and being. There are various questions: (1) concerning human intelligibility and the capacity of knowing and grasping truth (extension of human knowledge, linguistic limitations in expressing truth, etc.); (2) referring to the distinction of things (objects) and persons (other subjects). No human being can be comprehensively known or can be made a mere object of knowledge; moreover, regarding human persons the question of truth becomes also the question of veracity; (3) concerning the variety of notions: for instance, in Holy Scripture we can distinguish between Hebrew 'emet = steadfastness, stability, reliability, trustworthiness; Greek aletheia = unhiddenness, "clearing"; and Latin veritas = truth, trustworthiness, which proves that it is meaningful to inquire into the connotations of the terms used for "truth" in other languages and cultures as well. Besides, in New Testament we have to reflect on two instances: (1) In John 14:6 Jesus of Nazareth identifies himself as person with "the Truth": "I am the way and the truth and the life"; the Jahwe-formula of Ex 3:14 (I am [in Greek] a divine self-assertion) is combined with a personification of truth in the human person of Jesus of Nazareth. (2) Truth is not only a matter of speech, but also of deed (see John 3:21). Moreover, the various points of discussion mentioned indicate that today the middle-aged connection of truth and God calls for the clarification of different preliminary questions.

Upanishads -> Veda

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