In her paper ‘Is it True What They Say About Tarski?’, Susan Haack argues that Popper is wrong to regard Tarski's theory of truth as a correspondence theory of truth. For, she says:

… Tarksi does not present his theory as a correspondence theory. In fact Tarski explicitly comments that the correspondence theory cannot be considered a satisfactory definition of truth. And later he observes that he was ‘by no means surprised’ to learn that, in a survey carried out by Naess, only 15 per cent agreed that truth is correspondence with reality, while 90 per cent agreed that ‘It is snowing’ is true if and only if it is snowing (p. 324).

Daniel Putman thinks I am right to hold that for Aristotle a concern to appear before one's peers in a certain way is internal to virtue. He takes me to suppose that things are otherwise under a ‘modern concept of virtue’, and says that I am wrong about this. Putman rightly distinguishes between a desire to look good before one's peers which is a substitute for virtue, and a desire to look good to them because, acting virtuously, ‘we genuinely deserve to be viewed that way’. (He acknowledges that I recognize such a distinction in Aristotle.) Once this distinction is made, Putman thinks, we can appreciate that modern ethical understanding is as much dependent on ‘the communitarian foundation of character’ as is Aristotelian virtue. The only thing, says Putman, which gulls us into thinking otherwise is the sociological fact that Aristotle's political community was homogenous, while ours is heterogenous, so that more often virtuous people today will have to act in a way which goes against what many around them think.

At the beginning of Book II of the Republic, Glaucon and Adeimantus ask Socrates to tell them what it is to be just or unjust, and why a man should be the former. Socrates suggests in reply that they consider first what it is for a polis to be just or unjust—a polis is bigger than an individual, he says, so its justice should be more readily visible. Now if we were to view in imagination (logōi) a polis coming into existence, he goes on, we should see also its justice and injustice coming into existence, and this might help us to discover what these qualities are.

I begin with some remarks on Christian Atheism and the Death of God Theology. These are not, as might be thought, identical movements. Rather, as I shall try to make clear, Christian Atheism is one form that the Death of God theology has assumed.

Central to most religions are God and belief in God. But while this is so for nearly all religions, questions regarding the nature and existence of God have long been a welter for believer and nonbeliever alike. This is not purely a historical comment. Long enduring confusions about God's existence and nature persist and, it seems to me, have even deepened recently. Consider the spectrum of things contemporaneously said about God's existence.