謝勒談論真理，一方面吻合古典哲學的「符應說」，另一方面又貫通德格式的「開顯說」。從「符應說」的面向言，真理即心智所把握的物義符應對象事物；謝勒從中劃皆不岣層面的義涵：其中包含經驗上的充分知覺、理解上的恰當瞭悟、判斷上的合理肯定、抉擇上的辨悉價侓等級、以及思考上的符合邏輯。至於從「開顯說」的角度上考量，則理蘊含著歷史性的開顯，從中正視「對象之存在相對性」與「相對世界觀」；即理不脫離歷史時間的逐步顯現，也落實在個別的人地事物上來展露其不同的實況。為此，真理分別有其絕對義與相對義，二者不彼此矛盾、而是相得益彰；真理的相對義仍須奠立在絕對義的基礎上而顯出其多元的燦爛。 謹以此文與陸達誠神父分享；陸神父畢生致力哲學、神學、宗教學、及文學之探討，對理的追求不遣餘力，在此榮休的時份上特以「繼續為光作見證」一辭共勉。

With regard to the meaning of truth, Scheler’s testis is in harmony with both traditional “theory of adequation” and the Heideggerian “of theory of unconcealment”. On the one hand, Scheler emphasizes that truth has its absolute foundation in one’s cognitional process involving adequate perception, logical thinking, appropriate understanding, rational judgment, and decision in conformity with the right hierarchy of values. On the other hand, he also recognizes the relative disclosure of truth in different epochs, places and individuals where we appreciate a continuous process of unconcealment. If we consider the relativity of truth simultaneously with its absolute foundation, we still find a coherence and continuity between the two aspects on condition that we admit that the relative has its basis in the absolute. This essay is dedicated to Professor Rev. Father Bosco Lu, S.J. on the occasion of his 70th birthday and his retirement from teaching.