A. THE PROBLEM - I. The Philosophical Problem - 4. The Basic Question: Truth in History

A.I.4As far as the relationship between truth and history is concerned, it has become evident that, in principle, there is no human knowledge without presuppositions: what is more, all human knowledge and all human language depend on an already built-in structure of understanding and judgment. And, so much so, that in all that man knows, says, or does, which is conditioned by the operation of history, there is, at times, an awareness of something which has preceded; a sense of an ultimate; unconditioned, and absolute. In all our quest and search for truth, we presuppose that truth exists always, even certain basic truths (for example, the principle of contradiction) Thus, the light of truth is always preceding us: in other words, it appears as objectively evident to our intelligence when this approaches reality. These basic gears given in advance, and these given presuppositions, were known by the Stoa in antiquity by the name of dogma. Tailored in that way, in a very general sense one could speak of man being cut fundamentally to a dogmatic measure. Inasmuch as our knowledge, thought and will are always determined collectively by respective cultures, and by language above all, the basic dogmatic structure we speak of concerns not alone the individual but human society as a whole. In the long run no society can survive without fundamental convictions and values which are common to all, and which characterize and shore up its culture. Unity, mutual comprehension, peaceful coexistence, as also mutual recognition of a common human dignity, also presuppose that in spite of the profound differences between cultures, there does exist a common pool of human values and, as a consequence, a truth common to all men. This conviction is very clear today in the recognition that each human being has universal and inalienable human rights. But these truths of a universal nature are recognized as such for that matter only in particular historical contingencies, most of all, when cultures meet. We must then distinguish between such occasional situations and the sheer need for absolute value which is at the very heart of the truth that man knows. Truth, in the name of its essence, can only be one, unique, and, so, universal. That which was once known as truth must be recognized again as valid and true. The Church, by means of the unique Gospel she preaches, and which, in time, is revelation for all men and for all time, can meet all essential needs of the human intelligence which is in history and also open to the universal. The Church can purify this and give it perfection.