Gupta argues that the primary function of truth is to provide a reliable guide for action. He believes that truth is not about accurately representing reality, but rather about helping us to navigate the world successfully.

Gupta's theory differs from the traditional correspondence theory in that it emphasizes the practical value of truth rather than its metaphysical nature. Gupta argues that truth is not about accurately representing reality, but rather about helping us to navigate the world successfully.

Gupta's concept of 'truth as success' is based on the idea that truth is whatever works in practice. He argues that a statement is true if it leads to successful outcomes in the world, regardless of whether it accurately represents reality.

Gupta identifies two main types of truth-conducive factors: evidence and testimony. Evidence refers to empirical data that supports a claim, while testimony refers to the statements of reliable witnesses.

Gupta distinguishes between 'truth' and 'usefulness' and argues that they are not necessarily connected. He acknowledges that some true statements may not be useful or beneficial, but he maintains that this does not undermine his theory of truth.

The main objection to Gupta's theory of truth is that it is too vague and subjective. Critics argue that his definition of truth as 'success' is too broad and open to interpretation, and that it fails to provide clear criteria for distinguishing true from false statements.

Gupta responds to the objection that his theory is too vague and subjective by claiming that the vagueness and subjectivity of his theory are actually strengths. He argues that these features allow his theory to accommodate a wide range of cases and to avoid the problems that plague other theories of truth.

One of the implications of Gupta's theory of truth is that knowledge is not necessarily true. This is because Gupta's theory allows for the possibility of true statements that are not known to anyone. For example, a statement about a future event may be true, even if no one knows that it is true.

Gupta's theory of truth challenges the traditional view of truth as correspondence by arguing that truth is not about representing reality accurately. Instead, Gupta claims that truth is about providing a reliable guide for action.

Gupta's theory of truth suggests that truth is a property of statements, not of reality. This means that the truth of a statement does not depend on whether or not it accurately represents reality. Instead, the truth of a statement depends on whether or not it is a reliable guide for action.

Gupta's theory of truth addresses the problem of skepticism by arguing that skepticism is based on a misunderstanding of the nature of truth. Gupta claims that skeptics mistake the traditional correspondence theory of truth for the only valid theory of truth. However, Gupta argues that his own theory of truth, which is based on the idea of truth as success, is immune to skeptical arguments.

Gupta's theory of truth has been criticized on a number of grounds, including that it is too vague and subjective, that it is circular and self-referential, that it is incompatible with the laws of logic, and that it is inconsistent with our everyday understanding of truth.

Despite the criticisms, Gupta's theory of truth is significant because it offers a new perspective on the nature of truth, challenges the traditional correspondence theory of truth, provides a new foundation for knowledge, and addresses the problem of skepticism.

Gupta's theory of truth differs from other prominent theories of truth in that it emphasizes the practical value of truth, is based on a coherentist account of truth, is a deflationary theory of truth, and is a pragmatic theory of truth.