  What these schemas suggest is that the apparent doxastic and assertoric normativity of truth appears to be entirely general, in a manner analogous to which winning appears to be a general norm that applies to any competitive game (Dummett 1978: 8; Lynch 2005b: 390). Hence, if \(p\) is true, then it is correct and good to believe that \(p\), and one should believe that \(p\)—regardless of whether \(p\) concerns fashion or physics, comedy or chemistry. And again, the generalized normativity of truth appears to make trouble for pluralists, insofar as the thesis that there are several ways of being true apparently implies a proliferation of doxastic truth norms. Yet, instead of truth being the single normative property mentioned in (57), (58), and (59), the pluralist commits to a wide variety of norms—one for each domain-specific truth property \(F_1 , \ldots ,F_n\). For example, for any given trigonometric statement p, it is prima facie good to believe \(p\) when \(p\) is true in the way appropriate to trigonometry, while the prima facie goodness of believing a truth about antibodies is tied to whatever truth property is apropos to immunology. Hence, whereas the normative aspects of truth seem characterized by unity, pluralism renders disunity.