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stroit. un-ta. Sovremennye lingvisticheskie i metodiko-didakticheskie issledovanija. – 2016. – vyp. 2 (30). – S. 21-32.

14. Gumbol'dt V. fon O vlijanii haraktera jazykov na literaturu i duhovnoe razvi-tie/ V. fon Gumbol'dt Izbrannye trudy po jazykoznaniju. - M., 1984. - s. 324-326.

Analyzed sources

1*. W.von Humboldt „Über die Verschiedenheit des menschlichen Sprachbauesund ihren Einfluss auf die geistige Entwickelung des Menschengeschlechts“ Berlin, 1836. – 414 S.

2*. Peter Heath Wilhelm von Gumboldt. „On Language: The Diversity of Human Lan- guage-Structure and its Influence on the Mental Development of Mankind“,Cambridge University Press, 1988. URL:http://bookre.org/reader?file=668139/(vremja obrashhenija – 5.04.2017).

Dictionaries used

1. Russko-grecheskij slovar' onlajn. URL: https:/ /www. Google .ru/ search ?newwindow= 1&q= russko-grecheskij+slovar'+onlajn&oq (vremja obarshhenija: 31.05.2017).

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UDC: 802.0+13.3 Bacon

CONCEPT TRUTH IN THE PHILOSOPHICAL DISCOURSE OF F. BACON

I.Yu. Lavrinenko

_________________________________________________________________

Voronezh State Technical University

PhD in Philology, Associate Professor of the Chair of the Foreign Languages Irina Yuryevna Lavrinenko

e-mail: Lavrinirina1@yandex.ru

_________________________________________________________________

Statement of the problem. The article concerns the semantic-and-cognitive analysis of the concept Truth in the philosophical discourse of F. Bacon. The means of the verbal explication of the concept Truth are analyzed. Its central and peripheral features are determined. The cognitive basis of the concept Truth are revealed. The types and features of this concept are described, the cognitive model of the concept is represented. The features of F. Bacon`s linguistic personality are determined on the basis of the semantic-and-cognitive analysis.

Results. In F. Bacon`s philosophical discourse the concept Truth has the discrete cognitive structure explicated by

the 10 types of truth, that comprise the two cognitive clusters depending on the specificity character of the cognitive basis. Most of the presented types of the concept Truth show the assosiative parallel between truth and other objects (hill, light, pearl, etc.). Mechanical, physical, chemical properties and constructive members of the object of reality are determined as the bases of the metaphorical projection.

The revealed features of the linguistic personality of F. Bacon characterize him as a naturalist striving to explain the nature of ephemeral, intangible phenomena on the basis of the well proved experimental data have been determined. Sociocentricity and humanizm of Bacon`s linguistic personality are proved. A large scale of truth description, its correlation with the phenomena of the Universe penetrating into the all spheres of human life characterize F. Bacon as religious, philosophical and politically-oriented linguistic personality.

Keywords. the concept Truth, philosophical discourse, lexical-and-semantic analysis, metaphorical projection, cognitive features, linguistic personality, F. Bacon, linguistic representatives.

Introduction. For many hundreds of years the world view of a man has been formed as a result of storage of knowledge about the world and the reality and accumulated experience as well as about the people`s needs. In many ways the world outlook was formed in the process of their evaluation by man, in particular, by means of revealing of their axiological importance.

The nature of appearance of value criteria in man`s mind have been studied by such scholars as Scheler, Hartmann, Lossky, Boldirev (the followers of axiological ontologism). Austrian philosophers and psychologists F. Brentano and A. Meinong determined inner world of a person as source of forming the features that lie in the basis of man`s appraisal of the reality [1].

This research is conducted in line with linguistic-and cognitive analysis and is dedicated to the investigation of the concepts` content in the philosophical discourse of F. Bacon. The conducted research continues the analysis of the philosophical discourse of F. Bacon. Earlier the research was focused on the concepts of mind and sense in the philosophical discourse of F. Bacon [2], but this research reveals the contents of the concept of some other ontology, of the construct connected with the phenomenon of the moral-and-ethical character.

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© Lavrinenko I.Yu., 2017

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The interest to this topic was generated to the fact that although F. Bacon considered a wide range of concepts connected with different spheres of being their analysis was formerly conducted only from the philosophical studies [3; 4; 5] or the studies of literature [6], while the linguistic analysis of his worked hasn`t been presented before. Nevertheless, their linguistic description sires up strong scientific interest and reveals previously unknown facts both about the language of F. Bacon and about the philosophical personality of this writer of the 17-th century.

Methodology. During the analysis of the concepts of mind and sense in the philosophical world picture of F. Bacon our scientific attention was paid to the fact that F. Bacon focused on a wide range of phenomenon connected with different spheres of life (emotional-and-scientific states of man, social conditions, the religious, political and legal phenomena, man`s physiology, etc.). Yet, it was revealed that some of the issues of F. Bacon`s works are connected with antonymous phenomena. The author considers love and hate, low and illegality, religion and atheism, etc. Probably. the presence of antonymous phenomena in the conceptosphere of the philosopher of the 16-th century can be explained by the author`s intention to show the more objective view on the world, containing not only the positive phenomena, but also the “dark” spheres of the humans nature.

One of the antonymous phenomenon F. Bacon devoted his attention to are moral-and- ethical notions such as truth and cunning. The speculations about truth and cunning are the eternal questions of humanity. These antonymous phenomena have drawn the broad scientific interest throughout the whole history. There are many quotations of the famous writers and poets, presenting the complexity and sometimes the impossibility of determination truth and cunning. (compare: Those who keep silence knowing the truth is like a perjurer (Confucius), To learn to say the truth you should learn to say it to yourself (Lev Nikolayevich Tolstoy), Where ones saw the abstract the others saw the truth (Albert Camus). Our scientific attention within this article is mainly focused on linguistic-and-cognitive analysis of the linguistic means of objectivation of Truth in the philosophical discourse of F. Bacon.

The aim of this research is to determine the specific features of the language objectification of the concept Truth in the philosophical discourse of F. Bacon, its cognitive structure, to reveal its semantic-and-cognitive content, key features, the construction of the cognitive model of the concept Truth, as well as the description of F. Bacon's linguistic personality in the philosopher's reflections on the truth.

According to Z.D. Popova, concept in this research is determined as a discrete unit of thinking, which is the result of people's cognitive activity, carrying complex information about the reflected subject or phenomenon, about the interpretation of this information by the public consciousness and the attitude of the public consciousness to a given phenomenon or subject [7, p. 34]. To achieve this goal, a semantic-cognitive analysis of the lexemes determining the concepts Truth was carried out.

The works on cognitive linguistics (by N.D. Arutyunova [8], E.S. Cubryakova [9], Z.E. Fomina [10, 11, 12, 13, 14], I.A. Sternina [15], Z.D. Popova [16], etc.), the typology of concepts (the work of Z.E. Fomina [10, 11, 12, 13, 14], E.S. Cubryakova [17]), theory of cognitive metaphors (N.D. Arutyunova [18], J. Lakoff, Johnson [19] were used as a theoretical basis for this research.

The main methods of the research are the following: the method of linguocognitive analysis, the method of component analysis based on vocabulary definitions, the method of interpretation of contexts, the semantic-and-cognitive method of analyzing metaphors.

The material for the research was the work of F. Bacon "The Essays or Counsels, Civil and Moral", written by the author in 1625 [1*; 2*]. This philosophical treaty of F. Bacon is a vast collection of essays, containing the author's philosophical reasoning about a wide range of topics. The author reasons his own opinion on a wide range of social, political, moral-and-legal and ethical issues. In addition to the topics belonging to the sphere of pragmatism, the work is abound with F. Bacon's reflections on the subject of morality, feelings of a person, which large-

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ly determine the relationship of people. Such eclectic approach in the presentation of philosophical views, which is reflected in the text of the "The Essays", was reflected in the hearts and minds of the readers of F. Bacon. As one of the famous researchers of the philosophy F. Bacon A.L. Subbotin wrote, ““The Essays” remained the most popular of the works of F. Bacon, as, we must assume, they are the closest to the minds and feelings of people” [3, p. 132].

Results. During the semantic-and-cognitive analysis of the concept Truth in the philosophical discourse of F. Bacon, a lexical-and-semantic analysis of the lexemes determining the concept within the analyzed material was carried out. The means of verbal explication of the concept Truth in the work "The Essays" is the lexeme truth.

According to the Merriam Webster Dictionary, the lexeme truth has the following defini-

tions:

1) arch. fidelity, constancy [1**]; 2) sincerity in action, character, and utterance [1**]; 2a (1): the state of being the case [1**]; 2a (2): the body of real things, events, and facts [1**]; 2a (3) often capitalized [1**]; a: transcendent fundamental or spiritual reality [1**] ; b: a judgment, proposition, or idea that is true or accepted as true truths of thermodynamics [1**]; c: the body of true statements and propositions[1**]; 3a: the property (as of a statement) of being in accord with fact or reality [1**]; b: chiefly British [1**]: true; 2c: fidelity to an original or to a standard [1**].

As analysis of the data of dictionary articles showed, the key signs of the semanteme of the lexeme truth are: reality, objectivity, sincerity, constancy, conformity to the standard, the original source. Summarizing the revealed signs, we come to the conclusion that the semanteme of the lexeme truth in F. Bacon's philosophical discourse is based on the following criteria:

1) the reality of the existence of the object; 2) sincerity, reliability; 3) the primordial nature of the object (the correspondence of the object with the original image).

In the process of semantic-and-cognitive analysis of contexts containing the lexeme truth, 10 types of truth have been revealed. The following criteria (cognitive bases) have been determined for distinguishing the types of truth: 1) determination of the truth through associative parallels, 2) qualitative indicators (characteristics) of the truth.

In the process of the analysis of the contexts the following types of truth have been identified through its association with other objects of nature and phenomena of reality, namely:

1) truth is the basis for faith; 2) truth is light; 3) truth is pearls; 4) truth is a hill; 5) truth is paradise on earth; 6) truth is delight.

The other revealed types of truth demonstrate the truth as part of the system of cause and effect relationships, as well as truth as a part of the systems of other areas of knowledge:

7) truth as the result of effort and labor; 8) theological truth, 9) philosophical truth; 10) civil truth.

It should be noted that most of the presented types of truth are based on the metaphorical (associative) connection of truth and other phenomena: spiritual orientations of man (faith, freedom, thinking), illumination phenomena (light), hemological natural objects (pearl), felicity phenomena (happiness), geographical forms (hill). This fact of associative projection of the truth to other phenomena of reality can reveal that the truth in the philosophical discourse of F. Bacon is an abstract phenomenon, therefore, to examine its signs (determination of the ontology of truth), the author turns to other more specific well-known phenomena with conventional signs. The natural phenomena addressed by the philosopher are an ontological basis, the basis for conveying the essence of truth.

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Because of the strong associative connection conducted by F. Bacon between the concept truth and other phenomena, most (about 70%) of the above types of truth within F. Bacon's philosophical discourse are represented by laconic nominative constructions, which can be given by the formula: "A is B", where A is true, B is the associated phenomenon of reality.

About 30% of the revealed types of truth are based on qualitative signs of truth, namely, the presence in it of signs of religious phenomena, the consideration of truth from the point of the foundations of philosophy, as well as the evaluation of truth from the point of its social significance. Thus, THEOLOGICAL, PHILOSOPHICAL and CIVILIAN TRUTH have been identified. In addition, truth acts as a part of the cause-and-effect relationships, characterized as the result of human`s effort and labor.

Below the revealed types of truth as well as their cognitive features are considered.

As the semantic-and-cognitive analysis has shown, in the process of thinking about truth, revealing its ontological foundations, epistemological essence F. Bacon mostly refers to the images of the spiritual realm. For this English scientist the truth correlates with such moral phenomena as faith, freedom, thinking. Let`s consider the example that demonstrates the type:

a ) t r u t h i s t h e b a s i s f o r f a i t h :

... truth - a bondage to fix a believe [1 *, p. 3].

In the above example, the truth is metaphorically compared with the bandage - the foundation, the fastening, serving to fix such an element of the spiritual worldview as faith. In view of the highest degree of abstractness of the concepts described, to describe the interaction of truth and faith F. Bacon uses metaphorical materialization. The author considers these phenomena as a kind of unified mechanical construction in which one element (truth) strengthens the other (faith). True, in this way, is regarded as a defense of faith, a guarantor of its existence and inviolability. Strength, powerful possibilities of truth are expressed by the metaphorical projection on such material objects as a b a n d a g e , the key characteristics of which are: strength,

strength, the ability of truth to strengthen hope are revealed. Truth demonstrated the property to retain it, to serve to some extent as the guarantor of its existence in an unchanged form.

It is also important to note that at the basis of this metaphorical projection the interdependence of such phenomena as t r u t h and f a i t h is represented as a relation of the general (main) - truth - and private (secondary) - faith. Thus, the truth is presented as a more global, large-scale phenomenon, as a kind of fundamental principle for faith.

It is interesting to note the peculiarity of F. Bacon's treatment of the phenomenon of truth, which is reflected by the association of the truth and the phenomena belonging to the felicity range. Thus, the truth in F. Bacon`s discourse is associated with a high degree of enthusiasm, dizziness. Let`s consider this type of truth:

b ) t r u t h – g i d d i n e s s :

WHAT is t r u t h ? […] Certainly there be, that delight in , […] affecting free-will in thinking, as well as in acting [1*, p. 3].

The truth in this example is a phenomenon that causes admiration, joy, the degree of which is so high that it makes it difficult for a person to perceive reality objectively, leads to untypical behavior and world perception. The truth, described in this example, is the cause of the affective, excitatory state of a person. In addition, it correlates with freedom in relation to

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thought (thinking) and human actions (acting), that is, it is viewed both as an intellectual and as an actional phenomenon.

When describing the truth, F. Bacon often turns to felicitic states. However, the nature of these states can be different. Thus, if in the previous example, the truth causes excitation, delight, in the following example, the truth is a state of peacefulness, tranquility, blissfulness.

c ) t h e t r u t h i s h e a v e n o n e a r t h :

Certainly, it is h e a v e n u p o n e a r t h , to have a man's mind move in charity, rest in providence, and turn upon t h e p o l e s o f t r u t h [1*, p. 3].

The truth in this example is considered in correlation with the mind: along with a certain mental state of a person, namely, his merciful, tranquil state, t r u t h and r e a s o n create a felicitous continuum comparable to p a r a d i s e (compare: heaven upon earth). Thus, truth acts as one of the components of paradise - a highly perfect state of the universe, which people have sought to gain throughout their history.

It is interesting to note the metaphorical illustration of certain structural features of the truth presented in this example, namely, its representation in the form of a physical object having certain points of support - p o l e s that ensure the stability of the structure, the stability of its location. The identification of the p o l e s in the structure of the truth reveals signs of truth as a phenomenon intended to strengthen, serve as an unshakable structure, a stabilizer that helps other related phenomena to remain in an invariably static state. In the example above, man's mind is represented as such a phenomenon (m a n ' s m i nd ). Thus, the mind, addressed to the truth, contributes to a blissful state that brings man closer to paradise, from which it can be concluded that truth is determined by a priority position in relation to reason: truth is the guarantor of the mind's stay in a blissful state. It is necessary to determine the signs of truth revealed during the analysis of this example: strength, firmness, immutability.

In addition to describing the truth through high spiritual concepts related to the category of spiritual and moral values, in the process of semantic-cognitive analysis of the contexts of the work "The Essays", truth associations with quite definite natural images - pearls, hill, light have been noted. Let`s consider these types of truth:

d ) t r u t h – a n e c k e d d a y l i g h t :

… this same t r u t h is a necked and open d a y l i g h t that doth not show the masks, and mummeries, and triumphs, of the world, half so stately and daintily as candle-lights [1*, p. 3].

In the above example, the concept truth is represented by a metaphorical comparison of the t r u t h w i t h d a yl i g h t . The metaphorical transfer is based on the qualitative properties of light, namely: on its ability to illuminate objects, to show them in their true form, revealing their true meaning. The special attention is focused on open, free-flowing daylight, which is its natural, natural property. Thus, at the basis of the metaphorical projection truth-daylight such signs as the disclosure of the truth of phenomena, the absence of side effects (jamming) are revealed.

Just as light shows tangible objects in their true form, truth reveals the truth of things, presents them in a real form, conforms to the laws of justice, honor, free from distortion of facts, exaggerations and allegories.

In analyzing the metaphorical allegory truth - pure light is interesting to note symbolism of the source of metaphorical projection, namely, daylight. Since ancient times light has been

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considered in mythology as a symbol of the divine principle, the source of life. Daylight is treated as a symbol of direct knowledge, in contrast, for example, to the moonlight. Light, as a conductor of solar energy, is a source of life, heat, fertility. In early Christian iconography, light was personified with God, with Christ (cf .: "I am the light of the world"). Interestingly, in Buddhism, light also symbolizes the knowledge of truth. It is a synonym of wisdom, spiritual knowledge of the divine part of the personality [20].

Noteworthy for the philosophical discourse of F. Bacon is that, along with the analogy between truth and daylight, the truth is seen in association with candlelight. In this case, the elements of the associative pair (truth - candle light) are considered in opposition, i.e. the light from the truth is not the same as the light from the candle. Thus, the signs of two types of light are demonstrated:

light from truth (daylight) - a symbol of openness, objectivity, clarity;

light from a candle - an image of mystery, mystery.

Through this antinomy, there is a parallel between daylight (truth) and candlelight with respect to their ability to reveal (mask) masks, acting, triumph, that is, to demonstrate the true state of things that represent distortion, concealment of truth, pretense, illusion. This example allows you to build the following metaphorical models:

daylight - truth - the truth of phenomena

candle light - masks, triumphs, illusion - untruth of phenomena.

As the analysis of these models shows, light acts as an indicator of truth - the falsity of phenomena. Defining the semantic features in these models is the type of light source: The Sun (the source of daylight) - a candle (the source of artificial light). If daylight represents signs of phenomena in their natural form, then the candle light not only exposes the masks, but also gives them mystery, solemnity, greatness. Thus, daylight, personifying the truth, has the property of giving phenomena and objects an ordinary character, depriving them of enigmatic, mysterious character.

The appeal to natural phenomena when speculating about complex, abstract philosophical concepts is characteristic for the philosophical discourse of F. Bacon. As has already been noted in previous studies of intellectual concepts in the philosophy of F. Bacon (intellect, history, knowledge, etc.), the author in his reflections actively resorts to images of plants (fruits, olives, grass, creek, etc.). This feature is specific for F. Bacon, it characterizes his special linguistic personality, reveals in him the features of an Englishman whose world view obligatorily includes those natural images that surround the citizens of England, being part of their cultural image: skilfully decorated gardens and parks, unusual landscape solutions, vast seas, rivers, meadows, fields, etc..

Thus, in considerations of the truth F. Bacon addresses to the images of the earth (hills) and to the water element (pearls).

Let`s consider the example in which the author associates the truth with pears:

e ) t r u t h - p e a r l :

T r u t h may perhaps come to the price of a p e a r l , that showeth best by day; but it will not rise to the price of a diamond, or carbuncle, that showeth best in varied lights [1*, p. 3].

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The truth in this example is compared to the three precious metals, possessing different properties: pearl, carbuncle and diamonds in relation to their high value. In addition, the conditions of its existence are specified: daylight. It is this condition that increases the value properties of truth, that is, characterizes the truth in respect to axiological parameters:

•daylight - openness, clarity, naturalness - truth;

•artificial, inconstant light - impermanence, expensive - not true.

It is interesting to note that in speculations about the essence of truth the author appeals to comparison of the truth with material goods: truth is less expensive, but more natural phenomena in comparison with other ones. The basis of the metaphorical projection of truth - the precious stone physical and chemical properties of stones were laid. T r u t h is like p e a r l s , the best properties of which are manifested in certain conditions - constant daylight. Inconsistency, unnatural conditions, mystery are not characteristic for the truth. F. Bacon demonstrates the specificity of a scientifically oriented language personality, well versed in the field of gemology (the science of the properties of precious stones).

The next type of truth is based on the representation of truth in an associative connection with a geographical object - a hill:

f ) t r u t h – a h i l l .

It is a pleasure, to stand upon the shore, and to see ships tossed upon the sea; a pleasure, to stand in the window of a castle, and to see a battle, and the adventures thereof below: but no pleasure is comparable to the standing upon the vantage g r o u n d o f t r u t h (a h i l l not to be commanded, and where the air is always clear and serene [1*, p. 3].

The truth in this example is metaphorically compared to a hill with specific features, such as solidity, structure stability, freedom of action, cleanliness, calmness. Attention is focused on the locative features of truth: detachment, the geo-legal characteristics of truth - its independence, as well as physical signs of truth - easiness (freshness), ease, dimensionality of thinking.

In this example, an image of the HILL of the TRUTH is created - a kind of isolated, detached place. Thus, it is possible to draw an analogy of the HILM of truth and ISLAND, a certain promised land that lives according to its laws, a kind of autonomous absolute, being in a state of eternal harmony and bliss. As the above example shows, the truth for F. Bacon is a phenomenon, somewhat divine, superior to everything on earth, and also strong and stable as the truth, the bulwark of all human nature, the basis of life.

As a confirmation of the high axiological significance of truth in the philosophical discourse of F. Bacon, let us consider an example in which truth is described as a goal, aspiration of a person for the achievement of which a person is ready for certain deprivations:

g ) t r u t h - t h e r e s u l t o f t h e d i f f i c u l t y a n d l a b o r .

But it is not only the difficulty and labor, which men take in finding out of truth [1*, p. 3].

In the above example, truth is seen as a phenomenon that is difficult to find and detect. Truth must be found (finding out [truth]), which indicates its uniqueness, high value, nontriviality. In view of the use of great efforts in the search for truth, it must be noted that truth is a phenomenon hidden from society, this is a sacrament, in a certain sense terra incognita. In this regard, it is necessary to emphasize the high axiological signs of truth - its high value for humanity, which is a kind of mechanism that motivates people to make great efforts to its constant search. The features of truth represented in this example – it is being hidden from a person, the difficulty of its finding.

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Summarizing the revealed associative parallels between truth and other phenomena presented in the typology of truth, we have identified the following types of metaphors:

•existential metaphors (truth is the basis for faith);

•phosetic metaphors (from the Greek φως (phōs) - light) (true - pure light);

•gemmological metaphors (from lat.gemma - "gem, precious stone", etc. - Greek λόγος - "word, mind")) (true - pearl).

•terramorphic metaphors (from Latin terra - land, Greek morphē - form) (the truth is a

hill).

•felicity metaphors (though - happiness (heaven) on earth).

The stated above metaphors demonstrate the specifics of the language personality of F. Bacon. The selectivity of images-sources of metaphorical projection by F. Bacon demonstrates his exceptional insight as a physicist, chemist, designer, historian, sociologist. Thus, for F. Bacon the physical properties of natural phenomena are of fundamental importance: the source (light from a candle is light from the sun) and the nature of light (constant daylight - flickering, changeable artificial light, air transparency, its immobility), the appearance of stone when interacting with a source of light.

When revealing the nature of truth as the source of metaphorical projection, it is not the phenomenon or its function that actually appears, but the physical and chemical properties of the phenomenon or object of nature. An important factor for F. Bacon are forms of images of nature (hill), as well as their physical parameters such as height, width, location. F. Bacon pays great attention to the details of the images that are the source of metaphorization. Thus, the author concretizes the part of the image of nature, focusing the reader's attention to the mechanical features of its functioning (truth - a bandage for faith).

The truth for F. Bacon is a phenomenon of meliorative nature. It correlates with happiness, the highest degree of joy, bliss (heaven on earth), freedom of thought. F. Bacon also relates the truth to phenomena of a global scale, which influences the inner emotional-and- psychological state of a person (makes him happy). The truth correlates to the character of human thinking (liberates, promotes freedom and flight of thinking). At the same time, the truth in the philosophical discourse of F. Bacon is abstract, generalized. The author does not specify an object that can be characterized as true, real, truthful, but reflects on the truth as a whole, as some kind of epistologic education, which is "true". In addition, the truth for F. Bacon is accompanied by a manifestation of physical and mental effort, which characterizes it as a phenomenon that it is not easy to find, and knowledge of the truth requires effort. Such an approach in describing the truth enhances its axiological characteristics, makes the truth in F. Bacon's philosophy the highest good, the pursuit of which is the goal of man.

In addition to associative parallels between truth and various phenomena of nature, in the course of semantic-ad-cognitive analysis, types of truth have been revealed that characterize it from the point of view of belonging to a particular area of knowledge. Thus, types of truth were revealed that relate to the field of religion (t h e o l o g i c a l t r u t h ), philosophy (p h i l o - s o p h i c a l t r u t h ) , and sociology (c i v i l t r u t h ) .

Let`s consider these types of truth in the following example:

To pass from the theological, and philosophical truth, to the truth of civil business; It will be acknowledged, it will be acknowledged, not even that practiced, it is not, that clear, and round dealing, is the honor of man's nature [1 *, p. 3].

In the above-mentioned example, different aspects of truth are revealed, its qualitative characteristics. Certain loci (areas of knowledge) of its distribution are determined: religion (theological truth); philosophy (philosophical truth); law, sociology (the truth of civil business).

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