The Idealist . Bradley had held that truth was a matter of correspondence between a judgment (which was made up of ideas ) and its object. At first glance Bradley’s view appears to be the classical correspondence theory of truth, but it is actually a peculiar inversion of that theory. On the classical correspondence theory , the “truth maker” is the object, not any subject who does the believing of this truth. That is, facts makes truths be true; believers don’t do this. But, given the Idealists’ views about the ontological priority of the mental/ideal and the internality of all relations, it follows that any judgment’s being true is ultimately due to the great Mind, the Absolute. Thus, as Moore notes at the beginning of his paper, while Bradley affirms that truth is not a relation between reality and our judgments, but rather judgments “in themselves,” he does not remain true to this view, and ends up flirting with psychologism.
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Scholars have sought to augment this fairly scant evidence by employing different methods of ordering the remaining dialogues. One such method is that of stylometry, by which various aspects of Plato's diction in each dialogue are measured against their uses and frequencies in other dialogues. Originally done by laborious study by individuals, stylometry can now be done more efficiently with assistance by computers. Another, even more popular, way to sort and group the dialogues is what is called "content analysis," which works by finding and enumerating apparent commonalities or differences in the philosophical style and content of the various dialogues. Neither of these general approaches has commanded unanimous assent among scholars, and it is unlikely that debates about this topic can ever be put entirely to rest. Nonetheless, most recent scholarship seems to assume that Plato's dialogues can be sorted into different groups, and it is not unusual for books and articles on the philosophy of Socrates to state that by "Socrates" they mean to refer to the character in Plato's "early" or Socratic dialogues, as if this Socrates was as close to the historical Socrates as we are likely to get. (We have more to say on this subject in the next section.) Perhaps the most thorough examination of this sort can be found in Gregory Vlastos's, Socrates: Ironist and Moral Philosopher (Cambridge and Cornell, 1991, chapters 2-4), where ten significant differences between the "Socrates" of Plato's "early" dialogues and the character by that name in the later dialogues are noted. Our own view of the probable dates and groups of dialogues, which to some extent combine the results of stylometry and content analysis, is as follows (all lists but the last in alphabetical order):