Carrier’s account of truth is indeed a correspondence theory of truth. He writes:
From an analysis of data a brain computes varying degrees of confidence that a virtual model does or does not correspond to a real system. If there is such a correspondence, then having confidence in this is a true belief, while having confidence that there isn't such a correspondence would then be a false belief. If there is no such correspondence between the virtual model and reality, then having confidence that there is such a correspondence is a false belief, but having confidence that there isn't such a correspondence would be a true belief. Thus, Proposition 2 only requires the existence of correspondence and confidence, both of which can and do exist on naturalism.
But there is a problem with this whole idea. If truth is a relationship between someone’s belief that something is so and the reality that it is so, then what that means “there is at least one reptile” would not have been a truth during the Jurassic period, unless there was someone in existence during the Jurassic period who had confidence that his or her thought corresponded to the truth “there is at least one reptile.” (I owe this point to Bill Vallicella). And unless there is something like a God, we do not know of anything alive during that time that had confidence in the representation, “There is at least one reptile alive now.”
Because of this, a naturalist may be inclined to accept the idea what can be true or false are not states of the person but propositions. These propositions could exist timelessly, but not exist in anyone’s mind. If that were the case then the proposition “There is at least one reptile alive during the Jurassic period” would be a truth that would exist at that time, because it would be true at all times.
This account of propositions is hard to square with some versions of naturalism, according to which everything that exists exists at some place and time in particular. But if we waive this requirement, there are still difficulties. In particular the argument from reason based on mental causation maintains that naturalism cannot explain how one thought can cause another thought in virtue of its content. On this view, how would it be possible for our thought to be related to the truth that our thoughts are about, if our thoughts are completely products of the spatio-temporal-physical world, but the truth of our thought does not exist in any particular place or time. The physical, is supposed to be causally closed according to naturalism, and as such nothing outside the physical, whether eternal propositions, or nonphysical souls, can affect what goes on in the physical world. Because of this, I regard this move to non-spatial propositions as the acceptance of a poisoned pawn, the taking of which will make the next argument, the argument from mental causation, impossible to answer.