Truth refers – not only to the investigatory, semantical & epistemological “conformity of” one’s thoughts to reality, but – to a reality’s participatory, ontological & axiological “conformity to” adequate thoughts (re various teloi). We know this philosophically & theologically.
Those teloi include:
proximate erotic-agapeistic-eudaimonistic teloi
ultimate telos of condiligentes
The more eros & agape – ascending love & descending love – find a proper unity in the one reality of love, the more the true nature of love in general is realized. BXVI Deus Caritas Est
“gratitude for, & the desire to share w/others, the love that we ourselves have received … In the words of the 14th Century theologian Duns Scotus – Deus vult condiligentes – God wants persons who love together w/him.” BXVI Address at Wiener Konzerthaus, Vienna 2007
In addition to virtue dynamics, Scotus employs deontological elements.
The “free will” (voluntas libera) can select in conformity w/the affection of justice (affectio justitiae) & the good in itself (bonum in se).
The “natural will” (voluntas naturalis) necessarily moves by natural affection (affectio commodi) & seeks one’s own good (bonum sibi). ~ Anselm via Scotus
Our common sense, evaluative dispositions, moral sensibilities & ethical intuitions may be inchoately deontological.
Morally, when our analytical decisions seem to violate our deepest connatural inclinations, we can inartfully express such choices. e.g. The implicit proportionate reasoning calculus of our inchoate deontology could mistakenly come across as otherwise explicitly consequentialist.
If we encounter an ethical reductio ad absurdum, where we suspect otherwise valid syllogistic conclusions are somehow unsound, we best check our concepts, which may not successfully refer, maybe because we’ve too broadly or narrowly conceived a reality, e.g. material non/innocent.