果然，有很多证据支持在各种情况下相对论态度的真实性。文化相对主义，宗教相对主义，语言相对主义，科学相对主义，相对主义从不同的历史视角或各种社会立场转移：这只是一系列来源的开始，激发了对手头特定主题的对比观点的真实性。然而，在某些情况下，人们可能想要抵制相对论立场是最佳理论选择的观点：在某些情况下，似乎对比观点之一应该比其他观点更正确。基于什么理由可以提出这样的主张？相对论态度可以抵制的第一个基础是真理。如果你接受相对主义，在持有某个位置时，你似乎立即破坏了这个位置。例如，假设您声称堕胎永远不会被认可，同时认为这种判决与您的成长有关;难道你不是立刻承认堕胎可能会被那些有不同成长经历的人合理地认可吗？因此，似乎相对主义者致力于声明X的真实性，同时立即坚持从不同的角度考虑X可能不是真的。这似乎是一个彻头彻尾的矛盾。强调的第二点是不同文化中普遍存在的特征。一个人，美女，善良，家庭或私人财产的想法确实存在差异;但是，如果我们看得足够近，我们也可以找到共同的特征。人们可以根据他们的生活环境调整自己的文化发展，这几乎是不容争议的。无论你的父母是谁，如果你和一个或多个以母语为母语的人共同成长，你就可以平等地学习英语或他加禄语。其他语言;关于手工或身体技能的特征，例如烹饪或跳舞，同样适用。即使涉及到感知，也很容易看出不同文化之间存在一致意见。无论你的文化是什么，强烈的地震或激烈的海啸都可能引起你的恐惧;无论你的社交成长，你都会被大峡谷的美丽所感动。类似的考虑因素包括中午太阳的亮度或150华氏度的房间引起的不适感。虽然不同的人对感知的细微差别有不同的经验，但似乎也有一个共同的共同核心，在此基础上可以建立非相对论的感知说明。感知的内容也适用于我们的语言的含义，这是由语义哲学的分支研究的，它以语义学的名义进行。当我说“辣”时，我可能并不完全是指你的意思;与此同时，如果沟通完全有效，似乎必须在意义上有某种重叠。因此，我的话所指的意思不能完全相对于我自己的观点和经验，而是对不可能交流的痛苦。
加拿大萨省大学论文代写：不同文化
Sure enough, there is a lot of evidence to support the authenticity of the relativistic attitude in various situations. Cultural relativism, religious relativism, linguistic relativism, scientific relativism, and relativism shift from different historical perspectives or various social positions: this is just the beginning of a series of sources that inspires the authenticity of the contrasting views of specific subjects on the subject. . However, in some cases, one might want to resist the idea that relativistic positions are the best theoretical choice: in some cases, it seems that one of the comparative views should be more correct than others. Based on what reason can such a claim be made? The first foundation against which relativistic attitudes can resist is truth. If you accept relativism, you seem to destroy this position immediately when you hold a position. For example, suppose you claim that abortion is never recognized, and that this judgment is related to your growth; don’t you immediately admit that abortion may be reasonably recognized by those with different growth experiences? Therefore, it seems that the relativists are committed to declaring the authenticity of X, while immediately insisting that X may not be true from a different perspective. This seems to be a complete contradiction. The second point highlighted is the ubiquitous characteristics of different cultures. The idea of one person, beauty, kindness, family or private property does vary; but if we look close enough, we can also find common features. It is almost indisputable that people can adjust their cultural development according to their living environment. No matter who your parents are, if you grow up with one or more native speakers, you can learn English or Tagalog equally. Other languages; characteristics of manual or physical skills, such as cooking or dancing, are equally applicable. Even when it comes to perception, it is easy to see that there is a consensus between different cultures. No matter what your culture is, a strong earthquake or a fierce tsunami can cause your fears; no matter your social growth, you will be touched by the beauty of the Grand Canyon. Similar considerations include the brightness of the noon sun or the discomfort caused by a room at 150 degrees Fahrenheit. Although different people have different experiences on the nuances of perception, it seems that there is also a common common core, on the basis of which a non-relativistic perceptual description can be established. Perceptual content also applies to the meaning of our language, which is studied by the branch of semantic philosophy, which is carried out in the name of semantics. When I say “spicy”, I may not exactly mean what you mean; at the same time, if communication is completely effective, it seems that there must be some overlap in meaning. Therefore, the meaning of my words cannot be completely relative to my own views and experiences, but to the pain of impossible communication.