  Against the traditional competitors—coherentist, pragmatist, and verificationist and other epistemic theories of truth—correspondence theorists raise two main sorts of objections. First, such accounts tend to lead into relativism. Take, e.g., a coherentist account of truth. Since it is possible that ‘p’ coheres with the belief system of S while ‘not-p’ coheres with the belief system of S*, the coherentist account seems to imply, absurdly, that contradictories, ‘p’ and ‘not-p’, could both be true. To avoid embracing contradictions, coherentists often commit themselves (if only covertly) to the objectionable relativistic view that ‘p’ is true-for-S and ‘not-p’ is true-for-S*. Second, the accounts tend to lead into some form of idealism or anti-realism, e.g., it is possible for the belief that p to cohere with someone’s belief system, even though it is not a fact that p; also, it is possible for it to be a fact that p, even if no one believes that p at all or if the belief does not cohere with anyone’s belief system. Cases of this sort are frequently cited as counterexamples to coherentist accounts of truth. Dedicated coherentists tend to reject such counterexamples, insisting that they are not possible after all. Since it is hard to see why they would not be possible, unless its being a fact that p were determined by the belief’s coherence with other beliefs, this reaction commits them to the anti-realist view that the facts are (largely) determined by what we believe.