 Davidson emphasizes the holistic character of the mental (both in terms of the interdependence that obtains between various forms of knowledge as well as the interconnected character of attitudes and of attitudes and behaviour). He has, at times, also referred to his position as involving a ‘coherence’ theory of truth and of knowledge (in ‘A Coherence Theory of Truth and Knowledge’ [1983]). Nevertheless, Davidson is not a coherentist, in any standard sense, about either truth or knowledge. Nor, for all that he adopts a Tarskian approach to meaning, does he espouse a correspondence theory of truth (in fact, he denies that a Tarskian truth theory is a correspondence theory in any conventional sense). In general, Davidson eschews the attempt to provide an account of the nature of truth, maintaining that truth is an absolutely central concept that cannot be reduced to or replaced by any other notion (see [Davidson 1990a] and [Davidson 2005b]). Since he takes truth to belong to sentences or statements, and not to ‘propositions’ in any philosophically significant sense (in Truth and Predication [2005b], he is particularly emphatic in rejecting the idea of the proposition as a theoretical or explanatory concept), Davidson denies that truths can be understood as timeless or eternal (or at least they are no more so than are languages or sentences themselves). The only way of defining truth, as Davidson sees it, is by means of a Tarskian truth theory and such a theory is not a definition of truth in any unqualified sense, but only a definition of the truth predicate as it applies within a particular language.