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Lilian, Princess of Réthy
From Wikipedia, the free encyclopedia
(Redirected from Princess Lilian of Belgium)
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This article does not cite any references or sources. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (June 2009)
Mary Lilian Baels
Princess of Rethy
Spouse Leopold III of Belgium
Issue
Prince Alexander
Princess Marie-Christine
Princess Maria-Esmeralda
Full name
Mary Lilian
House House of Saxe-Coburg and Gotha
Father Henri Baels
Mother Anne Marie de Visscher
Born 28 November 1916(1916-11-28)
London, England, United Kingdom
Died 7 June 2002 (aged 85)
Princess Lilian of Belgium (born Mary Lilian Baels, 28 November 1916(1916-11-28) – 7 June 2002) was best known as Princess of Réthy, the second wife of King Leopold III of the Belgians.
Contents [hide]
1 Background
2 Education
3 Friendship with the Belgian royal family
4 Beginnings of World War II in Belgium
5 Marriage
6 Public reactions to the marriage
7 Deportation to Nazi Germany
8 The "Royal Question" and the aftermath
9 Argenteuil
10 Character
11 Children
12 Titles
13 Death
14 References
[edit] Background
Mary Lilian Baels was born in London, England, where her parents were living at the time. She was one of the nine children of Henri Baels and his wife, Anne Marie de Visscher.
[edit] Education
Lilian was initially educated in English, but, upon her parents' return to Belgium, she attended a school in Ostend, where she learned Dutch. She continued her studies in French in Brussels. She completed her education by attending a finishing school in London, the Holy Child. In addition to academic work, Lilian participated extensively in sports, such as skiing, swimming, golfing, and hunting. Above all, however, she enjoyed, as did her father, literature and the arts. At the age of 20, Mary Lilian Baels, who had grown up into a young woman of great beauty, intelligence, and accomplishment, was presented to King George V and Queen Mary of the United Kingdom at Buckingham Palace. (cf. Jean Cleeremans, Léopold III, sa famille, son peuple sous l'occupation)
[edit] Friendship with the Belgian royal family
In 1933, Lilian saw her future husband, King Leopold III of the Belgians, then still Crown Prince of Belgium. The students at the Institute of the Sacred Heart in Brussels, where Lilian was enrolled at the time, had been allowed to attend a military review conducted by King Albert, not far from the school. During the review, Prince Leopold, on horseback, paraded at the head of his battalion, saluting his father, the king. Following the ceremony, when the students in her class were given as homework the task of writing an essay on a topic of their choice, Lilian chose as her topic Prince Leopold. A few years later, when Governor Baels took his daughter to a public ceremony, she had the occasion to meet King Leopold, who presided at the event, for the second time. In 1937, Lilian and her mother met the King, now a widower, again on another ceremonial occasion. Soon afterwards, Leopold contacted Governor Baels to invite him and his daughter to join him in a golfing party the next day. Lilian also saw the King in 1939 at a garden-party organized in honor of Queen Wilhelmina of the Netherlands, and later at the golf course at Laeken, where she was invited to lunch by Queen Elisabeth of Belgium, King Leopold's mother. A final golf party near the Belgian coast occurred in May, 1940, shortly before the Nazi invasion of Belgium. (cf. Jean Cleeremans, Léopold III, sa famille, son peuple, sous l'occupation, Roger Keyes, Echec au Roi: Léopold III, 1940-1951)
[edit] Beginnings of World War II in Belgium
Following the Nazi invasion of Belgium, Lilian's mother put herself at the service of the Red Cross during the Belgian and Allied military campaign against the invaders. Lilian helped her mother actively in her new role, transporting Belgian and French wounded by car to the hospital of St. John in Bruges, where there were also many refugees to care for. Lilian was called upon to help evacuate the elderly from the hospice of Alost, which was inside the combat zone, exposed to enemy fire. Meanwhile, her father, Governor Baels, circulated constantly to alleviate the plight of his invaded province. On 18 May, Henri Baels went in search of the Minister of the Interior, thinking he had left for France, in order to obtain his signature for an important relief measure. On his journey, however, Governor Baels had a car accident and injured his legs. He was admitted to a hospital in Le Havre. As the military situation in Belgium headed towards disaster, his wife decided to bring her daughters to safety in France, and Lilian drove the family car on the trip. Governor Baels' wife and daughters managed to meet up with him again, by pure chance, in a hospital in Poitiers. Baels was subsequently, and unfairly, accused of having abandoned his post as Governor without justification by fleeing to France. He succeeded, however, in obtaining an audience with the King, following the capitulation of the Belgian army on 28 May 1940, and the King's own imprisonment by the Germans at Laeken Castle. Baels and his daughter Lilian, who drove him to the audience, explained the real circumstances of his departure from Belgium, and the Governor was thus vindicated. Subsequently, Lilian and her father returned to France and occupied themselves with the care of Belgian refugees in the region of Anglet. Henri Baels was accused, after Belgium's liberation, of collaborating with the Nazis during the war, but this is clearly false, since he did not act as governor during the occupation and lived in France throughout the entire period. (cf Jean Cleeremans, Léopold III, sa famille, son peuple sous l'occupation)
[edit] Marriage
This section's factual accuracy is disputed. Please see the relevant discussion on the talk page. (June 2009)
In 1941, according to Jean Cleeremans, Queen Mother Elisabeth of Belgium sent a letter to Lilian, inviting her to come visit her at Laeken. Here Lilian met King Leopold, now a prisoner of war, yet again. This meeting was followed by several other visits to Laeken, with the result that Leopold and Lilian fell in love. Leopold proposed marriage to Lilian in July, 1941. Lilian agreed to marry the King, but declined the title of Queen. Instead, the King gave her the unofficial title "Princess of Réthy." It was agreed that any descendants of the King's new marriage would be excluded from succession to the throne. Leopold and Lilian initially planned to hold their official marriage after the end of the war and the liberation of Belgium, but in the meantime, the religious and moral convictions of the couple required that they be husband and wife "before God." Thus, a secret religious marriage ceremony took place on 11 September 1941, in the chapel of Laeken Castle, in the presence of Queen Elisabeth, Henri Baels, and Cardinal van Roey, Archbishop of Mechelen and primate of Belgium. Although Lilian and Leopold had originally planned to postpone their civil marriage until the end of the war, Lilian was soon expecting her first child, necessitating a civil marriage, which took place on 6 December 1941. The civil marriage automatically made Lilian a Princess of Belgium. Lilian proved a devoted wife to the King and an affectionate and vivacious mother to his children by Queen Astrid. The royal children were extremely fond of her. (cf Jean Cleeremans, Léopold III, sa famille, son peuple sous l'occupation, Roger Keyes, Echec au Roi, Léopold III, 1940-1951)
[edit] Public reactions to the marriage
The neutrality of this section is disputed. Please see the discussion on the talk page. Please do not remove this message until the dispute is resolved. (June 2009)
When the civil marriage of Leopold and Lilian was made public by Cardinal van Roey, in a pastoral letter read throughout Belgian churches in December, 1941, there was a mixed reaction in Belgium. Although the opposite is often asserted, there was actually a good deal of sympathy for the new couple among the Belgian population. The palace at Laeken received numerous messages of congratulations and flowers from the populace (cf. Jean Cleeremans, Léopold III, sa famille, son peuple sous l'occupation) In addition, however, in newspaper articles, pamphlets, and graffiti, others presented the marriage as incompatible with the King's status as a prisoner-of-war and his stated desire to share the hard fate of his conquered people and captive army, and as a betrayal of Queen Astrid's memory. They also branded Lilian as an intriguing social-climber. These attacks would continue for many years, even after the war.
[edit] Deportation to Nazi Germany
In 1944, the Belgian royal family was deported to Nazi Germany, where they were strictly guarded by 70 members of the SS, under harsh conditions. The family suffered from a deficient diet and lived with the constant fear that they would be massacred by their jailers, as an act of revenge on the part of the Nazis, angered at their defeat (by now becoming increasingly certain) by the Allies, or that they would be caught in the cross-fire between Allied forces and their captors, who might try to make a desperate last stand at the site of the royal family's internment. The family's fears were not unfounded. At one point, a Nazi official tried to give them cyanide, pretending it was a mixture of vitamins to compensate for the captives' poor diet during their imprisonment. Lilian and Leopold, however, were rightly suspicious and did not take the pills or give them to their children. During their period of captivity in Germany, (and later Austria), Leopold and Lilian jointly homeschooled the royal children. The King taught scientific subjects; his wife, arts and literature. In 1945, the Belgian royal family was liberated by American troops under the command of Lieutenant General Alexander Patch, who thereafter became a close friend of King Leopold and Princess Lilian. (cf. Jean Cleeremans, in Léopold III, sa famille, son peuple sous l'occupation, and Léopold III by Vincent Dujardin, Mark van den Wijngaert, et. al.)
[edit] The "Royal Question" and the aftermath
Following his liberation, King Leopold was unable to return to Belgium ( by now liberated as well ) due to a political controversy surrounding his actions during the conflict. A group of Belgian ministers and other politicians were accusing him of having betrayed the Allies by a supposedly premature surrender in 1940, and of collaborating with the Nazis during the occupation of Belgium. There were also many personal attacks on the King and his second wife, Princess Lilian. In 1946, a juridical commission was constituted, to investigate the King's conduct during the war and occupation. During this period, the Belgian royal family lived in Prégny, Switzerland, in exile, and King Leopold's younger brother, Prince Charles of Belgium, was made Regent of the country. Leopold was eventually completely exonerated of all charges, and was able, in 1950, to return to Belgium and resume his reign. Political agitation against the King continued, however, leading to civil disturbances. As a result, in 1951, in order to avoid tearing the country apart, and to save the embattled monarchy, King Leopold III of the Belgians abdicated in favor of his 21-year-old son, Prince Baudouin. The ex-King Leopold and Princess Lilian continued to live in the royal palace at Laeken until the marriage of Baudouin to Dona Fabiola de Mora y Aragon in 1960. During this period, Lilian presided over court life with firmness and refinement.
[edit] Argenteuil
In 1960, following the marriage of King Baudouin, Leopold and Lilian moved out of the royal palace to a government property, the estate of Argenteuil, Belgium. Lilian employed excellent designers to transform the dilapidated mansion on the property into a distinguished and elegant residence for the ex-King. Argenteuil became a cultural centre under the auspices of Leopold and Lilian, who cultivated the friendship of numerous prominent writers, philosophers, scientists, mathematicians, and doctors. Leopold and Lilian also traveled extensively all over the world. Following her son Alexandre's heart surgery in the United States during his childhood, Princess Lilian became very interested in medicine, and, in particular, in cardiology, and founded a Cardiological Foundation which, through its work, has saved the lives of several thousand people. Both before and after her husband's death in 1983, Lilian pursued her interests in intellectual and scientific spheres with great energy and passion.
[edit] Character
Lilian was known as a woman who was terribly strict and demanding towards herself, and, a result, as one who could, on occasion, be excessively severe with others as well. She was also, however, known and loved by her circle of close friends as a woman of great beauty, charm, intelligence, strength of character, kindness, generosity, humor and culture. She was admired for the steadfast courage and dignity with which she faced many personal attacks and revilement, both during the Royal Question and for decades afterwards. In response to a series of personal attacks on Lilian, Leopold publicly paid tribute to her tenderness and devotion as a wife and as a mother to his children by Queen Astrid. Lilian was famous for her glamorous style of dressing. (cf. Michel Verwilghen, Le mythe d'Argenteuil: demeure d'un couple royal, 2006, also see "Souvenirs de la Princesse Lilian", an article by Jacques Franck published in La Libre Belgique, 29 October 2003)
[edit] Children
The three children of King Leopold III and his second wife, Princess Lilian of Belgium, are:
Alexandre Emmanuel Henry Albert Marie Leopold, Prince of Belgium, born in Brussels on 18 July 1942. Married, in 1991, Léa Inge Dora Wolman (the marriage became public knowledge in 1998).
Marie-Christine Daphné Astrid Elisabeth Leopoldine, Princess of Belgium, born in Brussels on 6 February 1951. Married for the first time in 1981 (separated 1981, divorced 1985) Paul Drucker, divorced; married for the second time, in 1989, Jean Paul Gourges. Resides in Las Vegas.
Marie-Esméralda Adélaïde Lilian Anne Leopoldine, Princess of Belgium, born in Brussels on 30 September 1956. Married, in 1998, Salvador Enrique Moncada. They have two children: Alexandra and Leopoldo. A journalist, she writes under the professional name of Esmeralda de Réthy.
[edit] Titles
Miss Mary Lilian Baels (1916-1941)
Her Royal Highness Princess Lilian of Belgium, Princess of Réthy (1941-1951)
Her Royal Highness Princess Lilian of Belgium, Duchess of Brabant, Princess of Réthy (1951-1983)
Her Royal Highness Princess Lilian of Belgium, Dowager Duchess of Brabant, Princess of Réthy (1983-death)
[edit] Death
Princess Lilian died at the Domaine d'Argenteuil in Waterloo, Belgium and was buried, contrary to her wish, in the royal crypt of the Cathedral of Our Lady, Laeken, Belgium. Before her death, she had expressed the desire to be buried in the chapel of Argenteuil. Her wish was denied, however, and she was buried in the royal crypt alongside King Leopold and his first wife, Queen Astrid. Queen Fabiola and Lilian's stepchildren attended the funeral, as did Lilian's son Alexandre and her daughter Marie-Esmeralda. Lilian's long estranged daughter Marie-Christine, however, did not attend. Following Princess Lilian's death, a cardiological conference was organized and prominent doctors and surgeons such as DeBakey and many others rendered a fervent homage to Lilian, her extraordinary personality, and her contributions to cardiology (cf. Jacques Franck, "Souvenirs de la Princesse Lilian," published 29 October 2003 in La Libre Belgique).
[edit] References
Jean Cleeremans. Léopold III, sa famille, son peuple sous l'occupation. (French)
Jean Cleeremans. Un royaume pour un amour: Léopold III, de l'éxil a l'abdication. (French)
Vincent Dujardin, Mark van de Wijngaert, et al. Léopold III
Jacques Franck. "Souvenirs de la Princesse Lilian," published in La Libre Belgique, 29 October 2003
Roger Keyes. Echec au Roi: Léopold III, 1940-1951.
Claude Désiré and Marcel Jullian. Un couple dans la tempête. (French)
Michel Verwilghen. Le mythe d'Argenteuil: demeure d'un couple royal.
[show]v • d • eBelgian princesses by marriage
1st Generation Archduchess Marie Henriette of Austria · Princess Marie of Hohenzollern-Sigmaringen
2nd Generation Duchess Elisabeth in Bavaria
3rd Generation Princess Astrid of Sweden · Lilian Baels*
4th Generation Fabiola de Mora* · Princess Paola Ruffo di Calabria · Léa Wolman*
5th Generation Countess Mathilde d'Udekem d'Acoz* · Claire Coombs*
*did not have a royal or noble title by birth
Retrieved from "http://en.wikipedia.org/wiki/Lilian,_Princess_of_R%C3%A9thy"
Categories: Belgian royal consorts | House of Saxe-Coburg and Gotha | Belgian princesses | People from London
Hidden categories: Articles lacking sources from June 2009 | All articles lacking sources | Accuracy disputes from June 2009 | All accuracy disputes | NPOV disputes from June 2009 | All NPOV disputes
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From Wikipedia, the free encyclopedia
This article does not cite any references or sources. Please help improve this
article by adding citations to reliable sources. Unsourced material may be
challenged and removed. (June 2009)
Mary Lilian Baels
Princess of Rethy
Spouse Leopold III of Belgium
Issue
Prince Alexander
Princess Marie-Christine
Princess Maria-Esmeralda
Full name
Mary Lilian
House House of Saxe-Coburg and Gotha
Father Henri Baels
Mother Anne Marie de Visscher
Born 28 November 1916(1916-11-28)
London, England, United Kingdom
Died 7 June 2002 (aged 85)
Princess Lilian of Belgium (born Mary Lilian Baels, 28 November 1916(1916-11-
28) – 7 June 2002) was best known as Princess of Réthy, the second wife of King
Leopold III of the Belgians.
1 Background
2 Education
3 Friendship with the Belgian royal family
4 Beginnings of World War II in Belgium
5 Marriage
6 Public reactions to the marriage
7 Deportation to Nazi Germany
8 The "Royal Question" and the aftermath
9 Argenteuil
10 Character
11 Children
12 Titles
13 Death
14 References
Mary Lilian Baels was born in London, England, where her parents were living at
the time. She was one of the nine children of Henri Baels and his wife, Anne Marie de
Visscher.
Lilian was initially educated in English, but, upon her parents' return to Belgium,
she attended a school in Ostend, where she learned Dutch. She continued her
studies in French in Brussels. She completed her education by attending a finishing
school in London, the Holy Child. In addition to academic work, Lilian participated
extensively in sports, such as skiing, swimming, golfing, and hunting. Above all,
however, she enjoyed, as did her father, literature and the arts. At the age of 20,
Mary Lilian Baels, who had grown up into a young woman of great beauty,
intelligence, and accomplishment, was presented to King George V and Queen Mary
of the United Kingdom at Buckingham Palace. (cf. Jean Cleeremans, Léopold III, sa
famille, son peuple sous l'occupation)
Friendship with the Belgian royal family
In 1933, Lilian saw her future husband, King Leopold III of the Belgians, then still
Crown Prince of Belgium. The students at the Institute of the Sacred Heart in
Brussels, where Lilian was enrolled at the time, had been allowed to attend a
military review conducted by King Albert, not far from the school. During the
review, Prince Leopold, on horseback, paraded at the head of his battalion, saluting
his father, the king. Following the ceremony, when the students in her class were
given as homework the task of writing an essay on a topic of their choice, Lilian
chose as her topic Prince Leopold. A few years later, when Governor Baels took his
daughter to a public ceremony, she had the occasion to meet King Leopold, who
presided at the event, for the second time. In 1937, Lilian and her mother met the
King, now a widower, again on another ceremonial occasion. Soon afterwards,
Leopold contacted Governor Baels to invite him and his daughter to join him in a
golfing party the next day. Lilian also saw the King in 1939 at a garden-party
organized in honor of Queen Wilhelmina of the Netherlands, and later at the golf
course at Laeken, where she was invited to lunch by Queen Elisabeth of Belgium,
King Leopold's mother. A final golf party near the Belgian coast occurred in May,
1940, shortly before the Nazi invasion of Belgium. (cf. Jean Cleeremans, Léopold
III, sa famille, son peuple, sous l'occupation, Roger Keyes, Echec au Roi: Léopold
III, 1940-1951)
Beginnings of World War II in Belgium
Following the Nazi invasion of Belgium, Lilian's mother put herself at the service of
the Red Cross during the Belgian and Allied military campaign against the invaders.
Lilian helped her mother actively in her new role, transporting Belgian and French
wounded by car to the hospital of St. John in Bruges, where there were also many
refugees to care for. Lilian was called upon to help evacuate the elderly from the
hospice of Alost, which was inside the combat zone, exposed to enemy fire.
Meanwhile, her father, Governor Baels, circulated constantly to alleviate the plight
of his invaded province. On 18 May, Henri Baels went in search of the Minister of
the Interior, thinking he had left for France, in order to obtain his signature for an
important relief measure. On his journey, however, Governor Baels had a car
accident and injured his legs. He was admitted to a hospital in Le Havre. As the
military situation in Belgium headed towards disaster, his wife decided to bring her
daughters to safety in France, and Lilian drove the family car on the trip. Governor
Baels' wife and daughters managed to meet up with him again, by pure chance, in a
hospital in Poitiers. Baels was subsequently, and unfairly, accused of having
abandoned his post as Governor without justification by fleeing to France. He
succeeded, however, in obtaining an audience with the King, following the
capitulation of the Belgian army on 28 May 1940, and the King's own imprisonment
by the Germans at Laeken Castle. Baels and his daughter Lilian, who drove him to
the audience, explained the real circumstances of his departure from Belgium, and
the Governor was thus vindicated. Subsequently, Lilian and her father returned to
France and occupied themselves with the care of Belgian refugees in the region of
Anglet. Henri Baels was accused, after Belgium's liberation, of collaborating with
the Nazis during the war, but this is clearly false, since he did not act as governor
during the occupation and lived in France throughout the entire period. (cf Jean
Cleeremans, Léopold III, sa famille, son peuple sous l'occupation)
[edit] Marriage
This section's factual accuracy is disputed. Please see the relevant discussion on
the talk page. (June 2009)
In 1941, according to Jean Cleeremans, Queen Mother Elisabeth of Belgium sent a
letter to Lilian, inviting her to come visit her at Laeken. Here Lilian met King
Leopold, now a prisoner of war, yet again. This meeting was followed by several
other visits to Laeken, with the result that Leopold and Lilian fell in love. Leopold
proposed marriage to Lilian in July, 1941. Lilian agreed to marry the King, but
declined the title of Queen. Instead, the King gave her the unofficial title "Princess of
Réthy." It was agreed that any descendants of the King's new marriage would be
excluded from succession to the throne. Leopold and Lilian initially planned to
hold their official marriage after the end of the war and the liberation of Belgium,
but in the meantime, the religious and moral convictions of the couple required
that they be husband and wife "before God." Thus, a secret religious marriage
ceremony took place on 11 September 1941, in the chapel of Laeken Castle, in the
presence of Queen Elisabeth, Henri Baels, and Cardinal van Roey, Archbishop of
Mechelen and primate of Belgium. Although Lilian and Leopold had originally
planned to postpone their civil marriage until the end of the war, Lilian was soon
expecting her first child, necessitating a civil marriage, which took place on 6
December 1941. The civil marriage automatically made Lilian a Princess of
Belgium. Lilian proved a devoted wife to the King and an affectionate and vivacious
mother to his children by Queen Astrid. The royal children were extremely fond of
her. (cf Jean Cleeremans, Léopold III, sa famille, son peuple sous l'occupation,
Roger Keyes, Echec au Roi, Léopold III, 1940-1951)
[edit] Public reactions to the marriage
The neutrality of this section is disputed. Please see the discussion on the talk page.
Please do not remove this message until the dispute is resolved. (June 2009)
When the civil marriage of Leopold and Lilian was made public by Cardinal van
Roey, in a pastoral letter read throughout Belgian churches in December, 1941,
there was a mixed reaction in Belgium. Although the opposite is often asserted,
there was actually a good deal of sympathy for the new couple among the Belgian
population. The palace at Laeken received numerous messages of congratulations
and flowers from the populace (cf. Jean Cleeremans, Léopold III, sa famille, son
peuple sous l'occupation) In addition, however, in newspaper articles, pamphlets,
and graffiti, others presented the marriage as incompatible with the King's status as
a prisoner-of-war and his stated desire to share the hard fate of his conquered
people and captive army, and as a betrayal of Queen Astrid's memory. They also
branded Lilian as an intriguing social-climber. These attacks would continue for
many years, even after the war.
[edit] Deportation to Nazi Germany
In 1944, the Belgian royal family was deported to Nazi Germany, where they were
strictly guarded by 70 members of the SS, under harsh conditions. The family
suffered from a deficient diet and lived with the constant fear that they would be
massacred by their jailers, as an act of revenge on the part of the Nazis, angered at
their defeat (by now becoming increasingly certain) by the Allies, or that they
would be caught in the cross-fire between Allied forces and their captors, who
might try to make a desperate last stand at the site of the royal family's internment.
The family's fears were not unfounded. At one point, a Nazi official tried to give
them cyanide, pretending it was a mixture of vitamins to compensate for the
captives' poor diet during their imprisonment. Lilian and Leopold, however, were
rightly suspicious and did not take the pills or give them to their children. During
their period of captivity in Germany, (and later Austria), Leopold and Lilian jointly
homeschooled the royal children. The King taught scientific subjects; his wife, arts
and literature. In 1945, the Belgian royal family was liberated by American troops
under the command of Lieutenant General Alexander Patch, who thereafter
became a close friend of King Leopold and Princess Lilian. (cf. Jean Cleeremans, in
Léopold III, sa famille, son peuple sous l'occupation, and Léopold III by Vincent
Dujardin, Mark van den Wijngaert, et. al.)
[edit] The "Royal Question" and the aftermath
Following his liberation, King Leopold was unable to return to Belgium ( by now
liberated as well ) due to a political controversy surrounding his actions during the
conflict. A group of Belgian ministers and other politicians were accusing him of
having betrayed the Allies by a supposedly premature surrender in 1940, and of
collaborating with the Nazis during the occupation of Belgium. There were also
many personal attacks on the King and his second wife, Princess Lilian. In 1946, a
juridical commission was constituted, to investigate the King's conduct during the
war and occupation. During this period, the Belgian royal family lived in Prégny,
Switzerland, in exile, and King Leopold's younger brother, Prince Charles of
Belgium, was made Regent of the country. Leopold was eventually completely
exonerated of all charges, and was able, in 1950, to return to Belgium and resume
his reign. Political agitation against the King continued, however, leading to civil
disturbances. As a result, in 1951, in order to avoid tearing the country apart, and
to save the embattled monarchy, King Leopold III of the Belgians abdicated in
favor of his 21-year-old son, Prince Baudouin. The ex-King Leopold and Princess
Lilian continued to live in the royal palace at Laeken until the marriage of Baudouin
to Dona Fabiola de Mora y Aragon in 1960. During this period, Lilian presided over
court life with firmness and refinement.
[edit] Argenteuil
In 1960, following the marriage of King Baudouin, Leopold and Lilian moved out of
the royal palace to a government property, the estate of Argenteuil, Belgium. Lilian
employed excellent designers to transform the dilapidated mansion on the
property into a distinguished and elegant residence for the ex-King. Argenteuil
became a cultural centre under the auspices of Leopold and Lilian, who cultivated
the friendship of numerous prominent writers, philosophers, scientists,
mathematicians, and doctors. Leopold and Lilian also traveled extensively all over
the world. Following her son Alexandre's heart surgery in the United States during
his childhood, Princess Lilian became very interested in medicine, and, in
particular, in cardiology, and founded a Cardiological Foundation which, through
its work, has saved the lives of several thousand people. Both before and after her
husband's death in 1983, Lilian pursued her interests in intellectual and scientific
spheres with great energy and passion.
[edit] Character
Lilian was known as a woman who was terribly strict and demanding towards
herself, and, a result, as one who could, on occasion, be excessively severe with
others as well. She was also, however, known and loved by her circle of close
friends as a woman of great beauty, charm, intelligence, strength of character,
kindness, generosity, humor and culture. She was admired for the steadfast courage
and dignity with which she faced many personal attacks and revilement, both
during the Royal Question and for decades afterwards. In response to a series of
personal attacks on Lilian, Leopold publicly paid tribute to her tenderness and
devotion as a wife and as a mother to his children by Queen Astrid. Lilian was
famous for her glamorous style of dressing. (cf. Michel Verwilghen, Le mythe
d'Argenteuil: demeure d'un couple royal, 2006, also see "Souvenirs de la Princesse
Lilian", an article by Jacques Franck published in La Libre Belgique, 29 October
2003)
[edit] Children
The three children of King Leopold III and his second wife, Princess Lilian of Belgium, are:
Alexandre Emmanuel Henry Albert Marie Leopold, Prince of Belgium, born in Brussels on 18 July 1942. Married, in 1991, Léa Inge Dora Wolman (the marriage became public knowledge in 1998).
Marie-Christine Daphné Astrid Elisabeth Leopoldine, Princess of Belgium, born in Brussels on 6 February 1951. Married for the first time in 1981 (separated 1981, divorced 1985) Paul Drucker, divorced; married for the second time, in 1989, Jean Paul Gourges. Resides in Las Vegas.
Marie-Esméralda Adélaïde Lilian Anne Leopoldine, Princess of Belgium, born in Brussels on 30 September 1956. Married, in 1998, Salvador Enrique Moncada. They have two children: Alexandra and Leopoldo. A journalist, she writes under the professional name of Esmeralda de Réthy.
[edit] Titles
Miss Mary Lilian Baels (1916-1941)
Her Royal Highness Princess Lilian of Belgium, Princess of Réthy (1941-1951)
Her Royal Highness Princess Lilian of Belgium, Duchess of Brabant, Princess of Réthy (1951-1983)
Her Royal Highness Princess Lilian of Belgium, Dowager Duchess of Brabant, Princess of Réthy (1983-death)
[edit] Death
Princess Lilian died at the Domaine d'Argenteuil in Waterloo, Belgium and was buried, contrary to her wish, in the royal crypt of the Cathedral of Our Lady, Laeken, Belgium. Before her death, she had expressed the desire to be buried in the chapel of Argenteuil. Her wish was denied, however, and she was buried in the royal crypt alongside King Leopold and his first wife, Queen Astrid. Queen Fabiola and Lilian's stepchildren attended the funeral, as did Lilian's son Alexandre and her daughter Marie-Esmeralda. Lilian's long estranged daughter Marie-Christine, however, did not attend. Following Princess Lilian's death, a cardiological conference was organized and prominent doctors and surgeons such as DeBakey and many others rendered a fervent homage to Lilian, her extraordinary personality, and her contributions to cardiology (cf. Jacques Franck, "Souvenirs de la Princesse Lilian," published 29 October 2003 in La Libre Belgique).
[edit] References
Jean Cleeremans. Léopold III, sa famille, son peuple sous l'occupation. (French)
Jean Cleeremans. Un royaume pour un amour: Léopold III, de l'éxil a l'abdication. (French)
Vincent Dujardin, Mark van de Wijngaert, et al. Léopold III
Jacques Franck. "Souvenirs de la Princesse Lilian," published in La Libre Belgique, 29 October 2003
Roger Keyes. Echec au Roi: Léopold III, 1940-1951.
Claude Désiré and Marcel Jullian. Un couple dans la tempête. (French)
Michel Verwilghen. Le mythe d'Argenteuil: demeure d'un couple royal.
[show]v • d • eBelgian princesses by marriage
1st Generation Archduchess Marie Henriette of Austria · Princess Marie of Hohenzollern-Sigmaringen
2nd Generation Duchess Elisabeth in Bavaria
3rd Generation Princess Astrid of Sweden · Lilian Baels*
4th Generation Fabiola de Mora* · Princess Paola Ruffo di Calabria · Léa Wolman*
5th Generation Countess Mathilde d'Udekem d'Acoz* · Claire Coombs*
*did not have a royal or noble title by birth
Retrieved from "http://en.wikipedia.org/wiki/Lilian,_Princess_of_R%C3%A9thy"
Categories: Belgian royal consorts | House of Saxe-Coburg and Gotha | Belgian princesses | People from London
Hidden categories: Articles lacking sources from June 2009 | All articles lacking sources | Accuracy disputes from June 2009 | All accuracy disputes | NPOV disputes from June 2009 | All NPOV disputes
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[edit] Medieval age
[edit] Avicenna
In early Islamic philosophy, Avicenna (Ibn Sina) defined truth in his Metaphysics of Healing, Book I, Chapter 8, as:
What corresponds in the mind to what is outside it.[44]
Avicenna elaborated on his definition of truth in his Metaphysics Book Eight, Chapter 6:
The truth of a thing is the property of the being of each thing which has been established in it.[45]
However, this definition is merely a translation of the Latin translation from the Middle Ages.[46] A modern translation of the original Arabic text states:
Truth is also said of the veridical belief in the existence [of something].[47]
[edit] Aquinas
Following Avicenna, and also Augustine and Aristotle, Thomas Aquinas stated in his Disputed Questions on Truth:
A natural thing, being placed between two intellects, is called true insofar as it conforms to either. It is said to be true with respect to its conformity with the divine intellect insofar as it fulfills the end to which it was ordained by the divine intellect... With respect to its conformity with a human intellect, a thing is said to be true insofar as it is such as to cause a true estimate about itself.[48]
Thus, for Aquinas, the truth of the human intellect (logical truth) is based on the truth in things (ontological truth).[49] Following this, he wrote an elegant re-statement of Aristotle's view in his Summa I.16.1:
Veritas est adæquatio intellectus et rei.
(Truth is the conformity of the intellect to the things.)
Aquinas also said that real things participate in the act of being of the Creator God who is Subsistent Being, Intelligence, and Truth. Thus, these beings possess the light of intelligibility and are knowable. These things (beings; reality) are the foundation of the truth that is found in the human mind, when it acquires knowledge of things, first through the senses, then through the understanding and the judgement done by reason. For Aquinas, human intelligence ("intus", within and "legere", to read) has the capability to reach the essence and existence of things because it has a non-material, spiritual element, although some moral, educational, and other elements might interfere with its capability.
[edit] Modern age
[edit] Kant
Immanuel Kant
Immanuel Kant discussed the correspondence theory of truth[43] in the following manner, criticizing correspondence theory as circular reasoning.
Truth is said to consist in the agreement of knowledge with the object. According to this mere verbal definition, then, my knowledge, in order to be true, must agree with the object. Now, I can only compare the object with my knowledge by this means, namely, by taking knowledge of it. My knowledge, then, is to be verified by itself, which is far from being sufficient for truth. For as the object is external to me, and the knowledge is in me, I can only judge whether my knowledge of the object agrees with my knowledge of the object. Such a circle in explanation was called by the ancients Diallelos. And the logicians were accused of this fallacy by the sceptics, who remarked that this account of truth was as if a man before a judicial tribunal should make a statement, and appeal in support of it to a witness whom no one knows, but who defends his own credibility by saying that the man who had called him as a witness is an honourable man.[50]
According to Kant, the definition of truth as correspondence is a "mere verbal definition", here making use of Aristotle's distinction between a nominal definition: a definition in name only, and a real definition: a definition that shows the true cause or essence of the term that is being defined. From Kant's account of the history, the definition of truth as correspondence was already in dispute from classical times, the "skeptics" criticizing the "logicians" for a form of circular reasoning, though the extent to which the "logicians" actually held such a theory is not evaluated.[50]
[edit] Hegel
Hegel tried to distance his philosophy from psychology by presenting truth as being an external self–moving object instead of being related to inner, subjective thoughts. Hegel's truth is analogous to the mechanics of a material body in motion under the influence of its own inner force. "Truth is its own self–movement within itself."[51] Teleological truth moves itself in the three–step form of dialectical triplicity toward the final goal of perfect, final, absolute truth. For Hegel, the progression of philosophical truth is a resolution of past oppositions into increasingly more accurate approximations to absolute truth. Chalybäus used the terms "thesis," "antithesis," and "synthesis" to describe Hegel's dialectical triplicity. The "thesis" consists of an incomplete historical movement. To resolve the incompletion, an "antithesis" occurs which opposes the "thesis." In turn, the "synthesis" appears when the "thesis" and "antithesis" become reconciled and a higher level of truth is obtained. This "synthesis" thereby becomes a "thesis," which will again necessitate an "antithesis," requiring a new "synthesis" until a final state is reached as the result of reason's historical movement. History is the Absolute Spirit moving toward a goal. This historical progression will finally conclude itself when the Absolute Spirit understands its own infinite self at the very end of history. Absolute Spirit will then be the complete expression of an infinite God.
[edit] Schopenhauer
For Schopenhauer,[52] a judgment is a combination or separation of two or more concepts. If a judgment is to be an expression of knowledge, it must have a sufficient reason or ground by which the judgment could be called true. Truth is the reference of a judgment to something different from itself which is its sufficient reason (ground). Judgments can have material, formal, transcendental, or metalogical truth. A judgment has material truth if its concepts are based on intuitive perceptions that are generated from sensations. If a judgment has its reason (ground) in another judgment, its truth is called logical or formal. If a judgment, of, for example, pure mathematics or pure science, is based on the forms (space, time, causality) of intuitive, empirical knowledge, then the judgment has transcendental truth.
[edit] Kierkegaard
When Søren Kierkegaard, as his character Johannes Climacus, wrote that "Truth is Subjectivity", he does not advocate for subjectivism in its extreme form (the theory that something is true simply because one believes it to be so), but rather that the objective approach to matters of personal truth cannot shed any light upon that which is most essential to a person's life. Objective truths are concerned with the facts of a person's being, while subjective truths are concerned with a person's way of being. Kierkegaard agrees that objective truths for the study of subjects like mathematics, science, and history are relevant and necessary, but argues that objective truths do not shed any light on a person's inner relationship to existence. At best, these truths can only provide a severely narrowed perspective that has little to do with one's actual experience of life.[53]
While objective truths are final and static, subjective truths are continuing and dynamic. The truth of one's existence is a living, inward, and subjective experience that is always in the process of becoming. The values, morals, and spiritual approaches a person adopts, while not denying the existence of objective truths of those beliefs, can only become truly known when they have been inwardly appropriated through subjective experience. Thus, Kierkegaard criticizes all systematic philosophies which attempt to know life or the truth of existence via theories and objective knowledge about reality. As Kierkegaard claims, human truth is something that is continually occurring, and a human being cannot find truth separate from the subjective experience of one's own existing, defined by the values and fundamental essence that consist of one's way of life.[54]
[edit] Nietzsche
Friedrich Nietzsche believed the search for truth or 'the will to truth' was a consequence of the will to power of philosophers. He thought that truth should be used as long as it promoted life and the will to power, and he thought untruth was better than truth if it had this life enhancement as a consequence. As he wrote in Beyond Good and Evil, "The falseness of a judgment is to us not necessarily an objection to a judgment... The question is to what extent it is life-advancing, life-preserving, species-preserving, perhaps even species-breeding..." (aphorism 4). He proposed the will to power as a truth only because according to him it was the most life affirming and sincere perspective one could have.
Robert Wicks discusses Nietzsche's basic view of truth as follows:
Some scholars regard Nietzsche's 1873 unpublished essay, "On Truth and Lies in a Nonmoral Sense" ("Über Wahrheit und Lüge im außermoralischen Sinn") as a keystone in his thought. In this essay, Nietzsche rejects the idea of universal constants, and claims that what we call "truth" is only "a mobile army of metaphors, metonyms, and anthropomorphisms." His view at this time is that arbitrariness completely prevails within human experience: concepts originate via the very artistic transference of nerve stimuli into images; "truth" is nothing more than the invention of fixed conventions for merely practical purposes, especially those of repose, security and consistence.[55]
[edit] Whitehead
Wikiquote has a collection of quotations related to: Alfred North Whitehead
Alfred North Whitehead a British mathematician who became an American philosopher, said: "There are no whole truths; all truths are half-truths. It is trying to treat them as whole truths that play the devil".
The logical progression or connection of this line of thought is to conclude that truth can lie, since half-truths are deceptive and may lead to a false conclusion.
[edit] Nishida
According to Kitaro Nishida, "knowledge of things in the world begins with the differentiation of unitary consciousness into knower and known and ends with self and things becoming one again. Such unification takes form not only in knowing but in the valuing (of truth) that directs knowing, the willing that directs action, and the feeling or emotive reach that directs sensing."[56]
[edit] Fromm
Erich Fromm finds that trying to discuss truth as "absolute truth" is sterile and that emphasis ought to be placed on "optimal truth". He considers truth as stemming from the survival imperative of grasping one's environment physically and intellectually, whereby young children instinctively seek truth so as to orient themselves in "a strange and powerful world". The accuracy of their perceived approximation of the truth will therefore have direct consequences on their ability to deal with their environment. Fromm can be understood to define truth as a functional approximation of reality. His vision of optimal truth is described partly in "Man from Himself: An Inquiry into the Psychology of Ethics" (1947), from which excerpts are included below.
the dichotomy between 'absolute = perfect' and 'relative = imperfect' has been superseded in all fields of scientific thought, where "it is generally recognized that there is no absolute truth but nevertheless that there are objectively valid laws and principles".
In that respect, "a scientifically or rationally valid statement means that the power of reason is applied to all the available data of observation without any of them being suppressed or falsified for the sake of a desired result". The history of science is "a history of inadequate and incomplete statements, and every new insight makes possible the recognition of the inadequacies of previous propositions and offers a springboard for creating a more adequate formulation."
As a result "the history of thought is the history of an ever-increasing approximation to the truth. Scientific knowledge is not absolute but optimal; it contains the optimum of truth attainable in a given historical period." Fromm furthermore notes that "different cultures have emphasized various aspects of the truth" and that increasing interaction between cultures allows for these aspects to reconcile and integrate, increasing further the approximation to the truth.
[edit] Foucault
Truth, for Michel Foucault, is problematic when any attempt is made to see truth as an "objective" quality. He prefers not to use the term truth itself but "Regimes of Truth". In his historical investigations he found truth to be something that was itself a part of, or embedded within, a given power structure. Thus Foucault's view shares much in common with the concepts of Nietzsche. Truth for Foucault is also something that shifts through various episteme throughout history.[57]
[edit] Baudrillard
Jean Baudrillard considered truth to be largely simulated, that is pretending to have something, as opposed to dissimulation, pretending to not have something. He took his cue from iconoclasts who he claims knew that images of God demonstrated the fact that God did not exist.[58] Baudrillard wrote in "Precession of the Simulacra":
The simulacrum is never that which conceals the truth—it is the truth which conceals that there is none. The simulacrum is true.
—Ecclesiastes[59][60]
Some example simulacra that Baudrillard cited were: that prisons simulate the "truth" that society is free; scandals (eg, Watergate) simulate that corruption is corrected; Disney simulates that the U.S. itself is an adult place. One must remember that though such examples seem extreme, such extremity is an important part of Baudrillard's philosophy. For a less extreme example consider how movies usually end with bad being punished, thus drilling into the viewers that successful businessmen and politicians are good or, if not, will be caught.[58]
[edit] Ratzinger
Philosopher and theologian Joseph Ratzinger, before his election as Benedict XVI, commented upon the relationship of truth with tolerance,[61] conscience,[62] freedom,[63] and religion.[61] For him, "beyond all particular questions, the real problem lies in the question of truth."[61]
Ratzinger refers to achievements of the natural sciences as evidence that human reason has the power to know reality and arrive at truth. He also argues that "the modern self-limitation of reason" rooted in Emanuel Kant's philosophy, which views itself incapable of knowing religion and the human sciences such as ethics, leads to dangerous pathologies of religion and pathologies of science.[61][64] He thinks that this self-limitation, which "amputates" the mind's capacity to answer fundamental questions such as man's origin and purpose, dishonors reason and is contradictory to the modern acclamation of science, whose basis is the power of reason.[61][64]
In his book Truth and Tolerance, Ratzinger argued that truth and love are identical. And if well understood, according to him, this is "the surest guarantee of tolerance."[61]
[edit] Notes
1. ^ Merriam-Webster's Online Dictionary, truth, 2005
2. ^ see Holtzmann's law for the -ww- : -gg- alternation.
3. ^ A Concise Dictionary of Old Icelandic, Geir T. Zoëga (1910), Northvegr.org
4. ^ OED on true has "Steadfast in adherence to a commander or friend, to a principle or cause, to one's promises, faith, etc.; firm in allegiance; faithful, loyal, constant, trusty; Honest, honourable, upright, virtuous, trustworthy; free from deceit, sincere, truthful " besides "Conformity with fact; agreement with reality; accuracy, correctness, verity; Consistent with fact; agreeing with the reality; representing the thing as it is; Real, genuine; rightly answering to the description; properly so called; not counterfeit, spurious, or imaginary."
5. ^ a b c d e f g Encyclopedia of Philosophy, Supp., "Truth", auth: Michael Williams, p572-573 (Macmillan, 1996)
6. ^ Blackburn, Simon, and Simmons, Keith (eds., 1999),Truth, Oxford University Press, Oxford, UK. Includes papers by James, Ramsey, Russell, Tarski, and more recent work.
7. ^ Horwich, Paul, Truth, (2nd edition, 1988),
8. ^ Field, Hartry, Truth and the Absence of Fact (2001).
9. ^ Encyclopedia of Philosophy, Vol.2, "Correspondence Theory of Truth", auth: Arthur N. Prior, p223 (Macmillan, 1969) Prior uses Bertrand Russell's wording in defining correspondence theory. According to Prior, Russell was substantially responsible for helping to make correspondence theory widely known under this name.
10. ^ Encyclopedia of Philosophy, Vol.2, "Correspondence Theory of Truth", auth: Arthur N. Prior, p223-224 Macmillan, 1969)
11. ^ Encyclopedia of Philosophy, Vol.2, "Correspondence Theory of Truth", auth: Arthur N. Prior, p224, Macmillan, 1969.
12. ^ "Correspondence Theory of Truth", in Stanford Encyclopedia of Philosophy.
13. ^ "Correspondence Theory of Truth", in Stanford Encyclopedia of Philosophy, (citing De Veritate Q.1, A.1&3; cf. Summa Theologiae Q.16).
14. ^ See, e.g., Bradley, F.H., "On Truth and Copying", in Blackburn, et al. (eds., 1999),Truth, 31-45.
15. ^ Encyclopedia of Philosophy, Vol.2, "Correspondence Theory of Truth", auth: Arthur N. Prior, p223 ff. Macmillan, 1969). See especially, section on "Moore's Correspondence Theory", 225-226, "Russell's Correspondence Theory", 226-227, "Remsey and Later Wittgenstein", 228-229, "Tarski's Semantic Theory", 230-231.
16. ^ Encyclopedia of Philosophy, Vol.2, "Correspondence Theory of Truth", auth: Arthur N. Prior, p223 ff. Macmillan, 1969). See the section on "Tarski's Semantic Theory", 230-231.
17. ^ Immanuel Kant, for instance, assembled a controversial but quite coherent system in the early 19th century, whose validity and usefulness continues to be debated even today. Similarly, the systems of Leibniz and Spinoza are characteristic systems that are internally coherent but controversial in terms of their utility and validity.
18. ^ Encyclopedia of Philosophy, Vol.2, "Coherence Theory of Truth", auth: Alan R. White, p130-131 (Macmillan, 1969)
19. ^ Encyclopedia of Philosophy, Vol.2, "Coherence Theory of Truth", auth: Alan R. White, p131-133, see esp., section on "Epistemological assumptions" (Macmillan, 1969)
20. ^ Encyclopedia of Philosophy, Vol.2, "Coherence Theory of Truth", auth: Alan R. White, p130
21. ^ May, Todd, 1993, Between Genealogy and Epistemology: Psychology, politics in the thought of Michel Foucault' with reference to Althusser and Balibar, 1970
22. ^ See, e.g., Habermas, Jürgen, Knowledge and Human Interests (English translation, 1972).
23. ^ See, e.g., Habermas, Jürgen, Knowledge and Human Interests (English translation, 1972), esp. PART III, pp 187 ff.
24. ^ Rescher, Nicholas, Pluralism: Against the Demand for Consensus (1995).
25. ^ Encyclopedia of Philosophy, Vol.5, "Pragmatic Theory of Truth", 427 (Macmillan, 1969).
26. ^ a b Peirce, C.S. (1901), "Truth and Falsity and Error" (in part), pp. 716–720 in James Mark Baldwin, ed., Dictionary of Philosophy and Psychology, v. 2. Peirce's section is entitled "Logical", beginning on p. 718, column 1, and ending on p. 720 with the intials "(C.S.P.)", see Google Books Eprint. Reprinted, Collected Papers v. 5, pp. 565–573.
27. ^ a b James, William, The Meaning of Truth, A Sequel to 'Pragmatism', (1909).
28. ^ Encyclopedia of Philosophy, Vol.2, "Dewey, John", auth Richard J. Bernstein, p383 (Macmillan, 1969)
29. ^ Blackburn, Simon, and Simmons, Keith (eds., 1999), Truth in the Introductory section of the book.
30. ^ Kirkham, Theories of Truth, MIT Press, 1992.
31. ^ J. L. Austin, "How to Do Things With Words". Cambridge: Harvard University Press, 1975
32. ^ Encyclopedia of Philosophy, Vol.6: Performative Theory of Truth, auth: Gertrude Ezorsky, p88 (Macmillan, 1969)
33. ^ Ramsey, F.P. (1927), "Facts and Propositions", Aristotelian Society Supplementary Volume 7, 153–170. Reprinted, pp. 34–51 in F.P. Ramsey, Philosophical Papers, David Hugh Mellor (ed.), Cambridge University Press, Cambridge, UK, 1990
34. ^ Le Morvan, Pierre. (2004) "Ramsey on Truth and Truth on Ramsey", The British Journal for the History of Philosophy 12(4), pp. 705-718.
35. ^ Truth and Objectivity, Cambridge, MA: Harvard University Press, 1992.
36. ^ Truth as One and Many (Oxford: Oxford University Press, 2009).
37. ^ Ludwig Wittgenstein, Tractatus Logico-Philosophicus
38. ^ See, e.g., Chaitin, Gregory L., The Limits of Mathematics (1997) esp. 89 ff.
39. ^ M. Davis. "Hilbert's Tenth Problem is Unsolvable." American Mathematical Monthly 80, pp. 233-269, 1973
40. ^ Yandell, Benjamin H.. The Honors Class. Hilbert's Problems and Their Solvers (2002).
41. ^ Chaitin, Gregory L., The Limits of Mathematics (1997) 1-28, 89 ff.
42. ^ Kripke, Saul. "Outline of a Theory of Truth", Journal of Philosophy, 72 (1975), 690-716
43. ^ a b c d David, Marion (2005). "Correspondence Theory of Truth" in Stanford Encyclopedia of Philosophy
44. ^ Osman Amin (2007), "Influence of Muslim Philosophy on the West", Monthly Renaissance 17 (11).
45. ^ Jan A. Aertsen (1988), Nature and Creature: Thomas Aquinas's Way of Thought, p. 152. BRILL, ISBN 9004084517.
46. ^ Simone van Riet (in Latin). Liber de philosophia prima, sive Scientia divina. p. 413.
47. ^ Avicenna: The Metaphysics of The Healing. Brigham Young University Press. 2005. p. 284.
48. ^ Disputed Questions on Truth, 1, 2, c, reply to Obj. 1. Trans. Mulligan, McGlynn, Schmidt, Truth, vol. I, pp. 10-12.
49. ^ "Veritas supra ens fundatur" (Truth is founded on being). Disputed Questions on Truth, 10, 2, reply to Obj. 3.
50. ^ a b Kant, Immanuel (1800), Introduction to Logic. Reprinted, Thomas Kingsmill Abbott (trans.), Dennis Sweet (intro.) (2005)
51. ^ "Die Wahrheit ist die Bewegung ihrer an ihr selbst." The Phenomenology of Spirit, Preface, 48
52. ^ On the Fourfold Root of the Principle of Sufficient Reason, §§ 29–33
53. ^ Kierkegaard, Søren. Concluding Unscientific Postscript. Princeton, Princeton University Press, 1992
54. ^ Watts, Michael. Kierkegaard, Oxford: Oneworld Publications, 2003
55. ^ Robert Wicks, Friedrich Nietzsche - Early Writings: 1872-1876, The Stanford Encyclopedia of Philosophy (Spring 2008 Edition), Edward N. Zalta (ed.)
56. ^ John Maraldo, Nishida Kitarô - Self-Awareness, in: The Stanford Encyclopedia of Philosophy (Spring 2005 Edition), Edward N. Zalta (ed.)
57. ^ Foucault, M. "The Order of Things", London: Vintage Books, 1970 (1966)
58. ^ a b Jean Baudrillard. Simulacra and Simulation. Michigan: Michigan University Press, 1994.
59. ^ Baudrillard, Jean. "Simulacra and Simulations", in Selected Writings, ed. Mark Poster, Stanford University Press, 1988) 166 ff
60. ^ Baudrillard's attribution of this quote to Ecclesiastes is deliberately fictional. "Baudrillard attributes this quote to Ecclesiastes. However, the quote is a fabrication (see Jean Baudrillard. Cool Memories III, 1991-95. London: Verso, 1997). Editor’s note: In Fragments: Conversations With François L’Yvonnet. New York: Routledge, 2004:11, Baudrillard acknowledges this 'Borges-like' fabrication." Cited in footnote #4 in Smith, Richard G., "Lights, Camera, Action: Baudrillard and the Performance of Representations", International Journal of Baudrillard Studies, Volume 2, Number 1 (January 2005)
61. ^ a b c d e f Ratzinger, Truth and Tolerance: Christian Belief And World Religions, Ignatius Press, 2004
62. ^ Ratzinger, Truth and Conscience, 10th Workshop for Bishops, Dallas, 1991
63. ^ Ratzinger, Truth and Freedom, Communio: International Catholic Review, Spring 1996
64. ^ a b Benedict XVI, Address at the University of Regensburg 2006
[edit] See also
• Aletheia
• Asha
• Belief
• Confirmation holism
• contextualism
• Degrees of truth
• Disposition
• Eclecticism
• Imagination
• Independence
• Inquiry
• Interpretation
• Invariance
• Knowledge
• Lie
• Lie-to-children
• List of fallacies
• Normative science
• Objectivity
• Paradox
• Perspectivism
• Philalethia
• Physical symbol system
• Public opinion
• Reality
• Relativism
Thinking portal
• Religion
• Religious truth
• Slingshot argument
• Statistical independence
• Tautology (logic)
• Tautology (rhetoric)
• The Truth
• Truthiness
• Truthlikeness
• Two truths doctrine
• Unity of the proposition
• Verisimilitude
• Veritas
[edit] Truth in logic
• Fuzzy logic
• Logic
• Logical value
• Modal logic
• Multi-valued logic
• Principle of bivalence
• Truth conditions
• Truth function
• Truth table
• Criteria of truth
[edit] Theories of truth
• Anekantavada
• Coherence theory of truth
• Coherentism
• Consensus theory of truth
• Correspondence theory of truth
• Deflationary theory of truth
• Epistemic theories of truth
• Indefinability theory of truth
• Pragmatic theory of truth
• Redundancy theory of truth
• Semantic theory of truth
[edit] Major theorists
• Thomas Aquinas
• Aristotle
• J.L. Austin
• Brand Blanshard
• John Dewey
• Hartry Field
• Gottlob Frege
• Jürgen Habermas
• G. W. F. Hegel
• Martin Heidegger
• Augustine of Hippo
• Paul Horwich
• William James
• Harold Joachim
• Saul Kripke
• Friedrich Nietzsche
• Charles Sanders Peirce
• Plato
• Karl Popper
• W.V. Quine
• Frank P. Ramsey
• Bertrand Russell
• Arthur Schopenhauer
• Socrates
• P.F. Strawson
• Alfred Tarski
• Ludwig Wittgenstein
[edit] References
• Aristotle, "The Categories", Harold P. Cooke (trans.), pp. 1–109 in Aristotle, Volume 1, Loeb Classical Library, William Heinemann, London, UK, 1938.
• Aristotle, "On Interpretation", Harold P. Cooke (trans.), pp. 111–179 in Aristotle, Volume 1, Loeb Classical Library, William Heinemann, London, UK, 1938.
• Aristotle, "Prior Analytics", Hugh Tredennick (trans.), pp. 181–531 in Aristotle, Volume 1, Loeb Classical Library, William Heinemann, London, UK, 1938.
• Aristotle, "On the Soul" (De Anima), W. S. Hett (trans.), pp. 1–203 in Aristotle, Volume 8, Loeb Classical Library, William Heinemann, London, UK, 1936.
• Audi, Robert (ed., 1999), The Cambridge Dictionary of Philosophy, Cambridge University Press, Cambridge, UK, 1995. 2nd edition, 1999. Cited as CDP.
• Baldwin, James Mark (ed., 1901–1905), Dictionary of Philosophy and Psychology, 3 volumes in 4, Macmillan, New York, NY.
• Baylis, Charles A. (1962), "Truth", pp. 321–322 in Dagobert D. Runes (ed.), Dictionary of Philosophy, Littlefield, Adams, and Company, Totowa, NJ.
• Benjamin, A. Cornelius (1962), "Coherence Theory of Truth", p. 58 in Dagobert D. Runes (ed.), Dictionary of Philosophy, Littlefield, Adams, and Company, Totowa, NJ.
• Blackburn, Simon, and Simmons, Keith (eds., 1999), Truth, Oxford University Press, Oxford, UK. Includes papers by James, Ramsey, Russell, Tarski, and more recent work.
• Chandrasekhar, Subrahmanyan (1987), Truth and Beauty. Aesthetics and Motivations in Science, University of Chicago Press, Chicago, IL.
• Chang, C.C., and Keisler, H.J., Model Theory, North-Holland, Amsterdam, Netherlands, 1973.
• Chomsky, Noam (1995), The Minimalist Program, MIT Press, Cambridge, MA.
• Church, Alonzo (1962a), "Name Relation, or Meaning Relation", p. 204 in Dagobert D. Runes (ed.), Dictionary of Philosophy, Littlefield, Adams, and Company, Totowa, NJ.
• Church, Alonzo (1962b), "Truth, Semantical", p. 322 in Dagobert D. Runes (ed.), Dictionary of Philosophy, Littlefield, Adams, and Company, Totowa, NJ.
• Clifford, W.K. (1877), "The Ethics of Belief and Other Essays". (Prometheus Books, 1999) [1]
• Dewey, John (1900–1901), Lectures on Ethics 1900–1901, Donald F. Koch (ed.), Southern Illinois University Press, Carbondale and Edwardsville, IL.
• Dewey, John (1932), Theory of the Moral Life, Part 2 of John Dewey and James H. Tufts, Ethics, Henry Holt and Company, New York, NY, 1908. 2nd edition, Holt, Rinehart, and Winston, 1932. Reprinted, Arnold Isenberg (ed.), Victor Kestenbaum (pref.), Irvingtion Publishers, New York, NY, 1980.
• Dewey, John (1938), Logic: The Theory of Inquiry (1938),Holt and Company, New York, NY. Reprinted, John Dewey, The Later Works, 1925–1953, Volume 12: 1938, Jo Ann Boydston (ed.), Southern Illinois University Press, Carbondale and Edwardsville, IL, 1986.
• Field, Hartry (2001), Truth and the Absence of Fact, Oxford University Press, Oxford, UK.
• Foucault, Michel (1997), Essential Works of Foucault, 1954–1984, Volume 1, Ethics: Subjectivity and Truth, Paul Rabinow (ed.), Robert Hurley et al. (trans.), The New Press, New York, NY.
• Garfield, Jay L., and Kiteley, Murray (1991), Meaning and Truth: The Essential Readings in Modern Semantics, Paragon House, New York, NY.
• Gupta, Anil (2001), "Truth", in Lou Goble (ed.), The Blackwell Guide to Philosophical Logic, Blackwell Publishers, Oxford, UK.
• Haack, Susan (1993), Evidence and Inquiry: Towards Reconstruction in Epistemology, Blackwell Publishers, Oxford, UK.
• Habermas, Jürgen (1976), "What Is Universal Pragmatics?", 1st published, "Was heißt Universalpragmatik?", Sprachpragmatik und Philosophie, Karl-Otto Apel (ed.), Suhrkamp Verlag, Frankfurt am Main. Reprinted, pp. 1–68 in Jürgen Habermas, Communication and the Evolution of Society, Thomas McCarthy (trans.), Beacon Press, Boston, MA, 1979.
• Habermas, Jürgen (1990), Moral Consciousness and Communicative Action, Christian Lenhardt and Shierry Weber Nicholsen (trans.), Thomas McCarthy (intro.), MIT Press, Cambridge, MA.
• Habermas, Jürgen (2003), Truth and Justification, Barbara Fultner (trans.), MIT Press, Cambridge, MA.
• Hegel, Georg, (1977), Phenomenology of Spirit, Oxford University Press, Oxford, UK, ISBN 0-19-824597-1.
• Horwich, Paul, (1988), Truth, 2nd edition, Oxford University Press, Oxford, UK.
• James, William (1904), A World of Pure Experience.
• James, William (1907), Pragmatism, A New Name for Some Old Ways of Thinking, Popular Lectures on Philosophy, Longmans, Green, and Company, New York, NY.
• James, William (1909), The Meaning of Truth, A Sequel to 'Pragmatism', Longmans, Green, and Company, New York, NY.
• James, William (1912), Essays in Radical Empiricism. Cf. Chapt. 3, "The Thing and its Relations", pp. 92–122.
• Kant, Immanuel (1800), Introduction to Logic. Reprinted, Thomas Kingsmill Abbott (trans.), Dennis Sweet (intro.), Barnes and Noble, New York, NY, 2005.
• Kirkham, Richard L. (1992), Theories of Truth, MIT Press, Cambridge, MA.
• Kneale, W., and Kneale, M. (1962), The Development of Logic, Oxford University Press, London, UK, 1962. Reprinted with corrections, 1975.
• Kreitler, Hans, and Kreitler, Shulamith (1972), Psychology of the Arts, Duke University Press, Durham, NC.
• Le Morvan, Pierre (2004), "Ramsey on Truth and Truth on Ramsey", British Journal for the History of Philosophy, 12 (4) 2004, 705–718, PDF.
• Peirce, C.S., Bibliography.
• Peirce, C.S., Collected Papers of Charles Sanders Peirce, vols. 1–6, Charles Hartshorne and Paul Weiss (eds.), vols. 7–8, Arthur W. Burks (ed.), Harvard University Press, Cambridge, MA, 1931–1935, 1958. Cited as CP vol.para.
• Peirce, C.S. (1877), "The Fixation of Belief", Popular Science Monthly 12 (1877), 1–15. Reprinted (CP 5.358–387), (CE 3, 242–257), (EP 1, 109–123). Eprint.
• Peirce, C.S. (1901), "Truth and Falsity and Error" (in part), pp. 718–720 in J.M. Baldwin (ed.), Dictionary of Philosophy and Psychology, vol. 2. Reprinted, CP 5.565–573.
• Polanyi, Michael (1966), The Tacit Dimension, Doubleday and Company, Garden City, NY.
• Quine, W.V. (1956), "Quantifiers and Propositional Attitudes", Journal of Philosophy 53 (1956). Reprinted, pp. 185–196 in Quine (1976), Ways of Paradox.
• Quine, W.V. (1976), The Ways of Paradox, and Other Essays, 1st edition, 1966. Revised and enlarged edition, Harvard University Press, Cambridge, MA, 1976.
• Quine, W.V. (1980 a), From a Logical Point of View, Logico-Philosophical Essays, 2nd edition, Harvard University Press, Cambridge, MA.
• Quine, W.V. (1980 b), "Reference and Modality", pp. 139–159 in Quine (1980 a), From a Logical Point of View.
• Rajchman, John, and West, Cornel (ed., 1985), Post-Analytic Philosophy, Columbia University Press, New York, NY.
• Ramsey, F.P. (1927), "Facts and Propositions", Aristotelian Society Supplementary Volume 7, 153–170. Reprinted, pp. 34–51 in F.P. Ramsey, Philosophical Papers, David Hugh Mellor (ed.), Cambridge University Press, Cambridge, UK, 1990.
• Ramsey, F.P. (1990), Philosophical Papers, David Hugh Mellor (ed.), Cambridge University Press, Cambridge, UK.
• Rawls, John (2000), Lectures on the History of Moral Philosophy, Barbara Herman (ed.), Harvard University Press, Cambridge, MA.
• Rorty, R. (1979), Philosophy and the Mirror of Nature, Princeton University Press, Princeton, NJ.
• Russell, Bertrand (1912), The Problems of Philosophy, 1st published 1912. Reprinted, Galaxy Book, Oxford University Press, New York, NY, 1959. Reprinted, Prometheus Books, Buffalo, NY, 1988.
• Russell, Bertrand (1918), "The Philosophy of Logical Atomism", The Monist, 1918. Reprinted, pp. 177–281 in Logic and Knowledge: Essays 1901–1950, Robert Charles Marsh (ed.), Unwin Hyman, London, UK, 1956. Reprinted, pp. 35–155 in The Philosophy of Logical Atomism, David Pears (ed.), Open Court, La Salle, IL, 1985.
• Russell, Bertrand (1956), Logic and Knowledge: Essays 1901–1950, Robert Charles Marsh (ed.), Unwin Hyman, London, UK, 1956. Reprinted, Routledge, London, UK, 1992.
• Russell, Bertrand (1985), The Philosophy of Logical Atomism, David Pears (ed.), Open Court, La Salle, IL.
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• Smart, Ninian (1969), The Religious Experience of Mankind, Charles Scribner's Sons, New York, NY.
• Tarski, A., Logic, Semantics, Metamathematics: Papers from 1923 to 1938, J.H. Woodger (trans.), Oxford University Press, Oxford, UK, 1956. 2nd edition, John Corcoran (ed.), Hackett Publishing, Indianapolis, IN, 1983.
• Wallace, Anthony F.C. (1966), Religion: An Anthropological View, Random House, New York, NY.
Reference works
• Audi, Robert (ed., 1999), The Cambridge Dictionary of Philosophy, Cambridge University Press, Cambridge, UK, 1995. 2nd edition, 1999. Cited as CDP.
• Blackburn, Simon (1996), The Oxford Dictionary of Philosophy, Oxford University Press, Oxford, UK, 1994. Paperback edition with new Chronology, 1996. Cited as ODP.
• Runes, Dagobert D. (ed.), Dictionary of Philosophy, Littlefield, Adams, and Company, Totowa, NJ, 1962.
• Webster's New International Dictionary of the English Language, Second Edition, Unabridged (1950), W.A. Neilson, T.A. Knott, P.W. Carhart (eds.), G. & C. Merriam Company, Springfield, MA. Cited as MWU.
• Webster's Ninth New Collegiate Dictionary (1983), Frederick C. Mish (ed.), Merriam–Webster Inc., Springfield, MA. Cited as MWC.
[edit] External links
• An Introduction to Truth by Paul Newall, aimed at beginners.
• Stanford Encyclopedia of Philosophy:
o Truth
o Coherence theory of truth
o Correspondence theory of truth
o Deflationary theory of truth
o Identity theory of truth
o Revision theory of truth
o Tarski's definition of truth
o Axiomatic theories of truth
• Heidegger on Truth (Aletheia) as Unconcealment
• History of Truth: The Greek "Aletheia"
• History of Truth: The Latin "Veritas"
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Categories: Core issues in ethics | Epistemology | Reality | Theories of truth | Philosophical concepts | Political philosophy | Ethical principles | Philosophical logic
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