Folk beliefs
The truth predicate "P is true" has great practical value in human language, allowing us to efficiently endorse or impeach claims made by others, to emphasize the truth or falsity of a statement, or to enable various indirect (Gricean) conversational implications. Individuals or societies will sometime punish "false" statements to deter falsehoods; the oldest surviving law text, the Code of Ur-Nammu, lists penalties for false accusations of sorcery or adultery, as well as for committing perjury in court. Even four-year-old children can pass simple "false belief" tests and successfully assess that another individual's belief diverges from reality in a specific way; by adulthood we have strong implicit intuitions about "truth" that form a "folk theory" of truth. These intuitions include:

Capture (T-in): If P, then P is true

Release (T-out): If P is true, then P

Noncontradiction: A statement can't be both true and false

Normativity: It is usually good to believe what is true

False beliefs: The notion that believing a statement doesn't necessarily make it trueLike many folk theories, our folk theory of truth is useful in everyday life but, upon deep analysis, turns out to be technically self-contradictory; in particular, any formal system that fully obeys Capture and Release semantics for truth (also known as the T-schema), and that also respects classical logic, is provably inconsistent and succumbs to the liar paradox or to a similar contradiction.

Notable views
Ancient Greek philosophy
Socrates', Plato's and Aristotle's ideas about truth are seen by some as consistent with correspondence theory. In his Metaphysics, Aristotle stated: "To say of what is that it is not, or of what is not that it is, is false, while to say of what is that it is, and of what is not that it is not, is true". The Stanford Encyclopedia of Philosophy proceeds to say of Aristotle:

[...] Aristotle sounds much more like a genuine correspondence theorist in the Categories (12b11, 14b14), where he talks of "underlying things" that make statements true and implies that these "things" (pragmata) are logically structured situations or facts (viz., his sitting, his not sitting). Most influential is his claim in De Interpretatione (16a3) that thoughts are "likenesses" (homoiosis) of things. Although he nowhere defines truth in terms of a thought's likeness to a thing or fact, it is clear that such a definition would fit well into his overall philosophy of mind. [...]

Similar statements can also be found in Plato's dialogues (Cratylus 385b2, Sophist 263b).Some Greek philosophers maintained that truth was either not accessible to mortals, or of greatly limited accessibility, forming early philosophical skepticism. Among these were Xenophanes, Democritus, and Pyrrho, the founder of Pyrrhonism, who argued that there was no criterion of truth.

The Epicureans believed that all sense perceptions were true, and that errors arise in how we judge those perceptions.

The Stoics conceived truth as accessible from impressions via cognitive grasping.

Medieval philosophy
Avicenna (980–1037)
In early Islamic philosophy, Avicenna (Ibn Sina) defined truth in his work Kitab Al-Shifa The Book of Healing, Book I, Chapter 8, as:

What corresponds in the mind to what is outside it.

Avicenna elaborated on his definition of truth later in Book VIII, Chapter 6:

The truth of a thing is the property of the being of each thing which has been established in it.

However, this definition is merely a rendering of the medieval Latin translation of the work by Simone van Riet. A modern translation of the original Arabic text states:

Truth is also said of the veridical belief in the existence [of something].

Aquinas (1225–1274)
Reevaluating Avicenna, and also Augustine and Aristotle, Thomas Aquinas stated in his Disputed Questions on Truth:

A natural thing, being placed between two intellects, is called true insofar as it conforms to either. It is said to be true with respect to its conformity with the divine intellect insofar as it fulfills the end to which it was ordained by the divine intellect... With respect to its conformity with a human intellect, a thing is said to be true insofar as it is such as to cause a true estimate about itself.
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