"也有人说:'绝对的真理与绝对的谬误都不存在'(亨利·奥古斯都·罗兰),而如今人们普遍的说法是:'真理是相对的,因人而异、因群体而异、因时代而异,没有客观标准。'那么,又怎能说理性方法能为人类提供决定性的绝对真理,而科学却无法提供呢?难道不正是教条主义在评判观点、思想与信念时确立了决定论和绝对主义吗?此外,理性方法自身的一些判断也并不确定,这岂不与科学方法相似?那么,既然理性方法并不具有决定性,又怎能以它作为思考的基础呢?"

And it is also said: “There is no such thing as absolute truth and absolute falsehood” (Henry Augustus Rowland), whilst it is now common place to say, “truth is relative, varying from one individual to another, from one group to another, from one time to another, having no objective standards.” So how can it then be said that the rational method provides the human being decisive absolute truths, which science is not able to provide? Is it not Dogmatism that establishes Determinism and Absolutism in judging opinions, thoughts and convictions? In addition, some of the judgments of the rational method itself are indecisive and so is it not similar to the scientific method? So how can the rational method be a basis of thinking, upon the argument that it is decisive?

这些问题的答案，涉及阐明真理的实质，以及理性所得出的判断之确定性与不确定性的实质。

The answer to these questions is related to clarifying the reality of truth, as well as the reality of decisiveness and indecisiveness of the judgment arrived at by the mind.

真理的概念对任何人来说都是简单明了的，不像现代西方理论所编造的那些繁复曲折的学说那样，例如功利主义、相关主义、二元论和相对主义，无论是认知上的、文化上的还是道德上的相对主义，以及其他与现实毫无关系的理论。这些理论不过是哲学和虚构的构想，已被理性和感官所证伪。因此，真理不是可以由任何人随意定义的术语。真理也不是哲学家随意领悟的一种纯粹思想，也不是某些民族在诸民族之中选定的一种文明概念。相反，真理是对所有人类都存在的一种特定实在，无论人们在表达真理时存在怎样的差异。这一实在就是所有人之间真理的本质，无论他们是否理解它。真理在于判断或思想与其所指的实在相符合。

The concept of truth is straightforward for any person, unlike the convolutions manufactured by the modern Western theories, such as utilitarianism, correlationism, dualism and relativism, whether cognitive, cultural or moral, as well as others that have nothing to do with reality. These theories are just philosophies and fanciful constructs falsified by reason and sense. Thus truth is not a term to be defined by any people arbitrarily. Truth is not a mere thought comprehended by the philosophers arbitrarily, nor is it a civilizational concept chosen by some nations amongst nations. Instead, truth is a specific reality for all human beings, regardless of their differences in expressing the truth. This reality is the nature of truth amongst all humans, whether they comprehend it or not. It is in truth that the judgment or thought agrees with the reality that it denotes.

例如，假设我们画一个几何图形，它有四条相等且平行的线，并有四个直角，然后把它拿给宰德和托马斯看，让他们对此作出判断。判断是否正确，对所有人而言都依据同一种方法，即他们的判断与所画图形的实际相符。如果他们中的一人或两人说这个图形是正方形，我们就说这是正确的。如果其中任何一人说它是三角形，我们就说这不正确，因为所画的几何图形并不是由三条线围成的区域。

For instance, if we were to draw a geometric figure with four equal and parallel lines with four right angles and show it to Zaid and Thomas to make a judgment regarding it. Affirming the truth of their judgments will be according to a single method for all humans. The method is the agreement of their judgments with the reality of the shape drawn. If one or both of them says that the shape is a square, we will say that it is true. If any one of them says it is a triangle, we will say that it is not true. This is because the geometrical shape drawn is not an area defined by three lines.

同样地,如果阿里说某人在家,而吉米说某人不在家,那么真理就在于他们的判断与实际相符。如果此人在家,那么阿里的陈述为真;如果他不在家,那么吉米的陈述为真。这就是真理的概念。真理是思想与该思想所指称的实在相符合。这与思维本身无关,无论这种思维是理性的、科学的、逻辑的还是其他任何形式。

Similarly, if Ali says such a person is at home and Jimmy says: such a person is not at home, then the truth is the agreement of their judgments with the reality. If such a person is at home, then the statement of Ali is true. If he is not at home, then the statement of Jimmy is true. This is the concept of truth. Truth is the agreement of the thought to the reality denoted by the thought. This is regardless of the thinking itself, whether the thinking is rational or scientific or logical or any other.

关于确定真理的决定性与确定性、获取真理、思考真理并将其与不确定之事区分开来的标准问题，所有这些都受制于对同一理性研究领域的考察。因此，理性思维是通过感觉将现实传递至大脑，并与既有信息相联系，从而对现实作出解释的过程。对事物与事务的判断，是就其存在、本质和特性而言的。

As for the issue of a criteria to determine the decisiveness and certainty of truths, arriving at them, thinking about them and distinguishing them from indecisiveness, all of this is governed by looking at the same fields of rational study. Accordingly, rational thinking is the transference of reality to the brain through sensations, linked with previous information, by which the reality is interpreted. The judgments upon things and matters are in terms of their existence, essence and characteristics.

如果理性判断与某个对象的存在有关，那么它无疑是确定且肯定的。这是因为关于存在的判断是通过对某一实在的感知而得出的，而感官在某一实在是否存在这一问题上不会出错。因此，

If rational judgment is related to the existence of an object, then there is no doubt that it is definite and certain. This is because the judgment about the existence comes through sensation of a reality. The senses are not mistaken regarding the existence of a reality. So,

依据理性思维方法对某一事物之实在性所作出的判断，是决定性的。

judgment issued by the rational method of thinking about the existence of a reality is decisive.

关于事物本质(构成)或特性(属性与性质)的判断,这类判断是不确定的,也就是说容易出错。原因在于,对事物本质或特性的判断,是通过关于该事物的信息,或通过对所感知到的现实进行分析而得出的,而这种分析又依赖于先前的信息。错误可能由此渗入其中。因此,这类判断会因人的分析能力、对事物所掌握信息的多少以及对信息的分析方式不同而产生差异和分歧。例如,我们听到某种移动的声音,就可以确定地判断有某物在移动;但我们无法确定其本质或特性,因为那移动可能来自一个人,也可能来自一件物体。所以,我们在此的判断属于不确定的范畴。然而,承认某些判断存在不确定性,并不意味着不存在确定的绝对真理。因为当我们的判断与其所对应的实际相符时,我们就认识到了它的真理。再如前面的例子:如果我们根据所感知到的移动,判断那移动之物是人或是动物,而我们的判断与所感知的实际相符,那么我们就认识到了真理。因此,某些判断和思想中存在不确定的可能性,并不否定确定真理的存在,而理智必然要服从这种确定的真理。

As for the judgment related to the essence (composition) or characterization (properties and qualities) of an object, the judgment is indecisive, that is, susceptible to error. This is because the judgment upon the essence or characterization comes through information about the object or through the analysis of the perceived reality, according to previous information. Error can seep into this. Therefore, this judgment is liable to disparity and differences because of disparity in human abilities in terms of analysis, in the amount of information about the thing and in how the information is analyzed. For instance, if we hear the sound of a movement, we can decisively judge the existence of the movement. However, we cannot be certain about its essence or characterization. The movement could be from a man or from an object. So, our judgment here falls within indecisiveness. Nevertheless, acknowledging the occurrence of indecisiveness in some judgments does not mean that there is no, decisive absolute truth. This is because when our judgment agrees with its reality, we perceive its truth. Moreover, if we judged upon the moving object, as in the aforementioned example, that it is a man or an animal from its sensed movement, and our judgment agreed with the sensed reality, then we would have perceived the truth. Therefore, the existence of the possibility of indecisiveness, in some judgments and thoughts, does not negate the existence of decisive truth, which the mind is compelled to submit to.

至于那些声称真理是相对的、因此不存在绝对真理的西方人,以及那些主张真理本质上是二元的、认为存在琐碎真理与伟大真理之分的人——例如物理学家尼尔斯·玻尔所说的:“有琐碎的真理,也有伟大的真理。琐碎真理的反面显然是假的。伟大真理的反面也同样是真的。”——这些主张毫无疑问是错误的。真理与存在相关。人不可能感知到存在的一切。此外,还有无形之物的可能性以及相对性。然而,如果一个人看见了某物,他不可能同时提出自己没有看见该物的可能性,因为他要么看见了那东西,要么没有看见。一个神智健全的人不可能说:“我看见了某物,这是琐碎的真理,而伟大的真理是‘我看见了它,同时我也没有看见它’,或‘它存在,也不存在’,或‘它的存在相对于其不存在的可能性’。”这是荒谬之语,不可能出自健全的头脑。