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Karl Popper

Sir Karl Raimund Popper (28 July 1902 – 17 September 1994) was an Austrian-born philosopher who became a British citizen and made foundational contributions to the philosophy of science and political theory through his advocacy of falsifiability and critical rationalism.^[1] Born in Vienna to parents of Jewish descent, Popper fled Nazi persecution in 1937, eventually settling in New Zealand and later the United Kingdom, where he taught at the London School of Economics from 1949 to 1969.^[2] Popper's seminal work, The Logic of Scientific Discovery (originally published in German in 1934 and in English in 1959), introduced falsifiability as the criterion for demarcating scientific theories from pseudoscience, asserting that genuine scientific hypotheses must be empirically testable and capable of being refuted by observation or experiment, rather than merely confirmed through inductive accumulation of evidence.^[3] This approach underpinned his broader epistemology of critical rationalism, which posits that knowledge progresses not by verifying conjectures but by subjecting bold hypotheses to rigorous criticism and eliminating those that fail severe tests, rejecting the possibility of definitive justification or proof.^[4] In political philosophy, Popper critiqued historicism—the notion that history follows inevitable laws predictable by social science—in his two-volume The Open Society and Its Enemies (1945), targeting Plato, Hegel, and Marx as intellectual progenitors of totalitarian ideologies and championing piecemeal social engineering within liberal democratic frameworks that prioritize individual freedom, error correction, and institutional safeguards against unchecked power.^[5] His ideas influenced postwar defenses of liberalism amid Cold War tensions, though they sparked debates over the feasibility of pure falsification in complex scientific practice and the adequacy of his anti-historicist stance against deterministic social theories.^[6]

Early Life and Influences

Family and Childhood in Vienna

Karl Raimund Popper was born on 28 July 1902 in Vienna, then part of the Austro-Hungarian Empire, to parents of Jewish ancestry who had converted to Lutheranism prior to his birth.^[7] His father, Simon Siegmund Carl Popper (1856–1932), originally from Bohemia, was a successful barrister with broad intellectual interests in philosophy, classics, literature, and social reform; he maintained an extensive home library of over 12,000 volumes, which he expanded through bartering and collecting, fostering an environment rich in books and ideas.^[1] ^[8] Popper's mother, Jenny Schiff (1864–1938), came from a musically inclined family and was herself a skilled amateur pianist who performed at home, contributing to a culturally stimulating household that emphasized arts alongside intellectual pursuits.^[1] The family belonged to Vienna's upper-middle-class bourgeoisie, enjoying relative affluence in a city renowned for its fin-de-siècle intellectual and artistic vibrancy, though Popper later described his early home life as supportive yet not overly religious, with Protestant upbringing shaping family rituals.^[7] ^[8] He was the youngest of three children, with two older sisters: Dora (born 1893) and Annie (born 1898), both of whom pursued independent lives amid the family's progressive outlook.^[1] From an early age, Popper displayed curiosity about abstract concepts; by age eight, he grappled with ideas like infinity during family discussions, influenced by his father's scholarly habits and the ambient intellectualism of pre-World War I Vienna, where access to diverse thinkers via the home library sparked his initial forays into self-directed reading and questioning.^[9]

Education and Early Intellectual Formations

Popper attended the Reform-Realgymnasium in Vienna during his secondary education but became disillusioned with formal schooling and left at age 16 in 1918, shortly after the end of World War I.^[10] He then pursued self-directed study by attending lectures at the University of Vienna as an unregistered guest student, focusing initially on mathematics, theoretical physics, philosophy, psychology, and the history of music.^[7] This informal engagement allowed him exposure to the vibrant intellectual environment of post-war Vienna, including encounters with emerging ideas in logical positivism through the Vienna Circle, though he maintained critical distance from its core members like Moritz Schlick, who viewed his interventions skeptically.^[11] In 1922, Popper formally matriculated at the University of Vienna and qualified as a primary school teacher by 1924, while continuing advanced studies that blended empirical sciences with philosophical inquiry.^[12] He apprenticed briefly as a cabinetmaker under Adalbert Posch around this period to support himself and gain practical skills, reflecting a pragmatic approach amid economic instability.^[13] By 1925, he enrolled in the newly established Pedagogic Institute, where he began leading unofficial seminars for peers, honing his critical method through discussions on epistemology and methodology.^[1] These experiences fostered his early skepticism toward dogmatic systems, influenced by readings in Albert Einstein's relativity theory, which he encountered as a model of bold, testable conjecture contrasting with what he saw as the unfalsifiable claims of psychoanalysis and Marxism prevalent in Viennese intellectual circles.^[14] Popper completed his doctorate in 1928 under the supervision of Karl Bühler in the psychology department, with a thesis titled Zur Methodenfrage der Denkpsychologie ("On the Problem of Method in the Psychology of Thinking"), examining experimental approaches to cognitive processes.^[7] This work marked his initial foray into critiquing inductivist assumptions in psychology and science, laying groundwork for his later demarcation criterion of falsifiability. His formations emphasized empirical rigor over verificationist ideals, shaped by Vienna's interwar debates but driven by independent reasoning against prevailing orthodoxies in both academia and socialist movements he briefly engaged before rejecting their historicist predictions.^[14]

Impact of World War I and Political Turmoil

The outbreak of World War I in July 1914 profoundly disrupted life in Vienna, where Popper, then aged 12, resided with his family. The city endured severe shortages of food and fuel, exacerbated by Allied blockades, leading to widespread rationing, malnutrition, and the emergence of black markets; by 1916-1917, daily caloric intake for civilians often fell below subsistence levels, contributing to social unrest and hunger riots. Popper's family, of Jewish descent but Lutheran converts, faced financial strain as his father, a successful barrister, saw his practice diminish amid wartime economic collapse. These conditions instilled in the young Popper an early awareness of societal fragility and the human cost of ideological conflicts, though he remained too young for direct military involvement.^[8]^[15] The armistice of November 11, 1918, and the subsequent dissolution of the Austro-Hungarian Empire marked a pivotal rupture, with the proclamation of the First Austrian Republic on November 12 amid revolutionary fervor. Postwar Austria grappled with hyperinflation—peaking at over 14,000% annually in 1921-1922—unemployment exceeding 20% in Vienna, and acute poverty that halved average real wages from prewar levels. Popper, aged 16, abandoned formal schooling that year, apprenticing as a cabinetmaker from 1919 to 1920 to alleviate his family's burdens, eventually qualifying as a journeyman; this manual labor exposed him to working-class grievances and the inefficacy of piecemeal reforms amid systemic breakdown. Concurrently, he audited lectures at the University of Vienna, bridging practical survival with intellectual pursuits.^[16]^[17]^[18] Political volatility intensified in the "Red Vienna" era under Social Democratic rule (1919-1934), characterized by ambitious housing and welfare initiatives but marred by ideological polarization between socialists, conservatives, and emerging fascist paramilitaries like the Heimwehr. Popper initially aligned with leftist causes, joining a Marxist youth group in 1919 amid enthusiasm for proletarian revolution; however, he rapidly disavowed the ideology after observing comrades fire shots during a demonstration, resulting in fatalities—including unarmed bystanders—which highlighted Marxism's unfalsifiable historicism and tolerance for violence as a means to purported inevitability. This episode, recounted in his intellectual autobiography, catalyzed his critique of pseudoscientific doctrines that promised deterministic progress while enabling authoritarianism.^[19]^[9] The interwar clashes, including street battles and the 1934 Austrian Civil War—where government forces crushed socialist militias, killing over 1,000—underscored the fragility of parliamentary democracy against extremist mobilization. Popper, training as a teacher by the mid-1920s, witnessed the democratic parties' inability to counter fascist ascendancy, culminating in the 1933-1934 clerical-fascist regime under Engelbert Dollfuss; these failures reinforced his conviction that closed societies, reliant on utopian blueprints, bred tyranny, while piecemeal engineering in open frameworks offered resilience against totalitarianism. His experiences thus presaged core themes in The Open Society and Its Enemies, emphasizing critical rationalism over prophetic certainty.^[20]^[16]

Academic Career and Emigration

Initial Positions in Austria and New Zealand

After receiving his doctorate from the University of Vienna on 4 July 1928, Popper qualified that same year to teach mathematics, physics, and chemistry in Austrian secondary schools.^[7] Unable to secure a university lectureship amid rising antisemitism and political tensions in interwar Austria—where Jewish academics faced increasing barriers despite earlier tolerances—he worked as a secondary school teacher of science subjects in Vienna from approximately 1930 until 1937.^[1] ^[7] He supplemented this with social work among juvenile offenders, reflecting his early practical engagement with educational and reformist challenges, though these roles limited his opportunities for advanced philosophical research.^[7] Anticipating the Anschluss and further persecution as a critic of dogmatic ideologies, Popper responded to a 1936 advertisement for a philosophy lectureship at Canterbury University College (now the University of Canterbury) in Christchurch, New Zealand.^[21] He emigrated in February 1937, assuming the position as the sole philosophy lecturer, responsible for delivering the entire undergraduate curriculum in logic, scientific method, and metaphysics to small classes amid the institution's modest resources.^[21] ^[22] Promoted to senior lecturer by the early 1940s, Popper held the role until 1945, during which he balanced teaching duties with wartime contributions, including volunteer civil defense work (though rejected for active military service due to his age and status). ^[22] This isolated posting provided intellectual freedom absent in Vienna, enabling him to refine his falsificationist epistemology and draft major works like The Open Society and Its Enemies (completed 1943), though institutional constraints—such as heavy teaching loads and distance from European debates—delayed broader recognition.^[7] The New Zealand interlude marked his transition from peripheral educator to systematic philosopher, insulated from totalitarian threats but challenged by wartime privations and academic provincialism.^[21]^[22]

London School of Economics and Later Roles

In 1945, Karl Popper received an appointment as reader in the logic of scientific discovery at the London School of Economics (LSE).^[23] He relocated to England the following year, in 1946, and established the LSE Department of Philosophy, Logic and Scientific Method, serving as its foundational figure.^[24] This department became a center for the study of philosophy of science, reflecting Popper's emphasis on critical rationalism and methodological individualism.^[24] Promoted in 1949 to professor of logic and scientific method at the University of London (with LSE as his primary base), Popper held this chair until his early retirement in 1969.^[7] During his two decades in this role, he supervised graduate students, delivered lectures on falsifiability and the demarcation of science, and influenced the institution's approach to integrating philosophy with empirical inquiry.^[24] His presence attracted scholars interested in epistemology and social philosophy, fostering a tradition of rigorous debate over inductivism and historicism.^[1] Post-retirement, Popper remained emeritus professor at LSE and continued active intellectual engagement, including writing, broadcasting, and guest lecturing internationally until his death in 1994.^[7] He received knighthood in 1965 for services to philosophy, becoming Sir Karl Popper, and later a Companion of Honour in 1982.^[25] These honors recognized his enduring impact on scientific methodology and critiques of totalitarianism, though he declined peerage to maintain focus on scholarly work.^[21]

Recognition and Institutional Contributions

Popper joined the London School of Economics (LSE) in 1946 as a Reader in Logic and Scientific Method, where he founded the Department of Philosophy, Logic and Scientific Method, establishing a distinctive emphasis on the philosophy of science within an institution primarily oriented toward social sciences.^[24]^[26] He was promoted to Professor of Logic and Scientific Method in 1949, a position he held until his retirement in 1969, during which he shaped the department's curriculum around critical rationalism, logic, and scientific methodology, recruiting influential colleagues such as J. O. Urmson, John Watkins, and Imre Lakatos to expand its scope and rigor.^[26] This foundational role transformed LSE Philosophy into a leading center for analytic philosophy of science, prioritizing empirical testability and refutation over inductivist approaches prevalent in contemporaneous academic circles.^[24] Popper's contributions extended to mentoring generations of scholars, fostering an institutional culture of conjectural theorizing and critical scrutiny that influenced economics, political theory, and methodology at LSE.^[26] Following his death in 1994, LSE established the Sir Karl Popper Memorial Fund to support annual memorial lectures and a biennial prize for outstanding graduate work in areas aligned with his philosophy, such as demarcation and open society principles, perpetuating his impact on institutional discourse.^[24] In recognition of his philosophical advancements, particularly in demarcating scientific theories through falsifiability, Popper was knighted by Queen Elizabeth II in 1965, elected a Fellow of the Royal Society in 1976—the only modern philosopher so honored primarily for philosophical contributions—and invested as a Companion of Honour in 1982.^[27]^[28]^[1] Additional accolades included the Sonning Prize in 1973 for contributions to European culture, the Alexis de Tocqueville Prize in 1984, the Catalonia International Prize in 1989, and the Kyoto Prize in Basic Sciences in 1992 for advancements in epistemology and methodology.^[1]^[29] These honors reflected empirical validation of his ideas' influence on scientific practice and policy, amid critiques from verificationist traditions in academia.^[28]

Philosophy of Science

The Demarcation Problem and Falsifiability

The demarcation problem, as articulated by Karl Popper, concerns the challenge of distinguishing scientific theories from non-scientific ones, such as metaphysics or pseudoscience, within the philosophy of science. Popper identified this as the central issue in his early work, arguing that traditional approaches like inductivism or verificationism failed to provide a clear criterion, as they could not reliably exclude unfalsifiable claims while encompassing empirical sciences.^[7] In his 1934 book Logik der Forschung (published in English as The Logic of Scientific Discovery in 1959), Popper proposed falsifiability as the solution: a theory qualifies as scientific only if it is empirically testable and capable of being refuted by observation or experiment.^[30] Falsifiability hinges on the logical asymmetry between verification and refutation; universal statements, such as scientific laws, cannot be conclusively verified by any finite number of confirming instances due to the problem of induction, but a single contradictory observation can falsify them. For instance, Popper contrasted Albert Einstein's general theory of relativity, which boldly predicted the deflection of starlight during the 1919 solar eclipse and risked refutation if unobserved, with the unfalsifiable nature of psychoanalytic theories by Sigmund Freud or Alfred Adler, which could retroactively interpret any behavior to fit their frameworks without empirical risk.^[7] ^[14] This criterion demands that scientific hypotheses be deductively testable through precise predictions, prohibiting ad hoc modifications that evade refutation, thereby emphasizing science's conjectural and critical character over dogmatic confirmation.^[30] Popper's formulation rejected the Vienna Circle's verification principle, which sought to demarcate meaningful statements by their confirmability, as too permissive toward metaphysics and insufficiently rigorous. He maintained that falsifiability is a negative, minimal demarcator—necessary for science but not guaranteeing truth—while allowing metaphysical ideas value if they inspire testable theories, as in the case of atomism's historical role.^[7] Applications extended to critiquing pseudosciences like Marxism, whose historicist prophecies adjusted post hoc to events, evading falsification unlike Newtonian mechanics, which faced repeated empirical tests.^[14] Subsequent philosophical scrutiny has highlighted limitations: critics like Thomas Kuhn argued that falsifiability overlooks paradigms and anomalous data's role in theory persistence, while Imre Lakatos proposed research programmes over isolated hypotheses for demarcation. Popper responded by refining his view, emphasizing severe tests and corroboration degrees rather than naive falsificationism, acknowledging that auxiliary hypotheses complicate strict refutations but upholding falsifiability as science's logical core.^[7] ^[14] Despite these debates, the criterion influenced scientific practice, promoting skepticism toward untestable claims in fields from physics to social sciences.^[31]

Critique of Verificationism and Induction

Popper's critique of verificationism targeted the logical positivists' principle, advanced by the Vienna Circle in the 1920s and 1930s, which posited that a statement is cognitively meaningful only if it can be empirically verified or is analytically true. He contended that this criterion fails as a demarcation tool between science and non-science because universal scientific laws, such as "all swans are white," cannot be conclusively verified by any finite number of confirming instances, rendering much of empirical science meaningless under the principle.^[30] Instead, Popper proposed in Logik der Forschung (1934) that scientific theories must be falsifiable—capable of being contradicted by observable evidence—shifting emphasis from confirmation to potential refutation as the hallmark of testability. This objection exposed verificationism's tautological weakness: the principle itself is neither verifiable nor falsifiable, undermining its own status as a meaningful empirical criterion.^[32] Regarding induction, Popper endorsed David Hume's 18th-century skepticism, arguing that no logical justification exists for extrapolating unobserved regularities from observed instances, as inductive inferences presuppose the uniformity of nature without deductive warrant.^[30] In The Logic of Scientific Discovery (1959 English edition of the 1934 work), he rejected inductivism—the view that science builds knowledge through accumulating confirmatory evidence—as both unjustifiable and unnecessary, asserting that theories originate as imaginative conjectures rather than inductive generalizations.^[30] Scientific progress, per Popper, proceeds deductively: from hypotheses, specific predictions are derived and subjected to rigorous attempts at falsification; survival of such tests yields degrees of corroboration, but never probabilistic confirmation or truth.^[14] This framework dissolves Hume's problem by denying induction any role in justification, positioning critical rationalism—ongoing conjecture and refutation—as the engine of knowledge advancement without reliance on unprovable assumptions about future resemblances to the past.^[33] Critics later noted that Popper's approach implicitly permits quasi-inductive elements in theory preference, such as favoring simpler or more falsifiable hypotheses, though he maintained these as methodological conventions, not inductive logic.^[34]

Objective Knowledge, Theories, and Corroboration

In Popper's epistemology, objective knowledge consists of the contents of theories, arguments, and problems that exist independently of any knowing subject, forming part of what he later termed World 3 in his three-worlds ontology. These World 3 objects, such as scientific theories, are products of human thought but gain autonomy through public criticism and discussion, allowing knowledge to grow via an evolutionary process of conjecture and refutation rather than subjective belief or justification. Popper argued this objectivity enables rational evaluation detached from psychologism, where the merit of a theory depends on its logical structure and testability, not the authority of its proponent.^[35]^[36] Scientific theories, for Popper, are tentative solutions to problems, conjectured boldly to explain phenomena and possessing degrees of empirical content measured by their falsifiability—the greater the potential for refutation by basic statements, the higher the content. Advance occurs when theories survive severe tests, eliminating errors and refining approximations to truth, akin to natural selection in biological evolution. This process, outlined in his 1934 Logik der Forschung (published in English as The Logic of Scientific Discovery in 1959), rejects inductive confirmation, positing instead that theories start as guesses improved through critical scrutiny, with objective knowledge accumulating in the form of increasingly corroborated hypotheses.^[30] Corroboration quantifies a theory's performance under test, representing the degree to which it has withstood attempts at falsification without providing inductive support or probability of truth. Popper defined the degree of corroboration C(h, e, b) for hypothesis h, evidence e, and background knowledge b as C(h, e, b) = \frac{p(e \mid h, b) - p(e \mid b)}{1 - p(e \mid b)}, where p denotes logical probability; this rises with the severity of tests passed, tied to the theory's falsifiability content, but resets or diminishes upon new anomalies. Well-corroborated theories, like Einstein's relativity after 1919 eclipse predictions, earn temporary preference but remain fallible, emphasizing science's provisional nature over dogmatic acceptance. Popper stressed that high corroboration reflects riskiness and explanatory reach, not verification, countering naive empiricism by prioritizing refutation over accumulation of confirmations.^[37]^[38]^[39]

Political and Historical Philosophy

Open Society, Historicism, and Pseudoscience

Popper introduced the concept of the open society in his 1945 two-volume work The Open Society and Its Enemies, composed during his wartime exile in New Zealand and first published by Routledge.^[40] ^[5] The open society, in Popper's view, embodies institutions that facilitate criticism, rational debate, and incremental reform through democratic processes, enabling societies to adapt via trial and error without dogmatic adherence to unchangeable ideals.^[41] He contrasted this with closed societies, which rely on unquestioned traditions, authority, or purported inexorable historical forces, stifling individual initiative and leading to oppression. Popper advocated piecemeal social engineering—targeted, testable interventions—as the practical method for open societies, rejecting wholesale utopian blueprints that demand total control to realize supposed historical inevitabilities.^[42] Central to Popper's defense of the open society was his rejection of historicism, the belief that large-scale social developments follow discoverable, deterministic "laws" akin to natural laws, allowing prophets or planners to forecast and shape the future accordingly.^[43] In The Poverty of Historicism, serialized in Economica from 1944–1945 and published as a book in 1957, Popper dissected historicism's methodological flaws, dedicating the work to victims of fascist and communist regimes predicated on such doctrines.^[44] ^[45] He identified three core errors: the holist method, which treats societies as indivisible wholes amenable to prediction rather than aggregates of individuals; the conflation of observed trends (e.g., technological growth) with universal laws; and the embrace of utopian engineering, which seeks perfect states through comprehensive redesign, ignoring unintended consequences and human fallibility.^[46] Historicism, Popper contended, fosters totalitarianism by justifying suppression of dissent in pursuit of the "inevitable" historical telos, as seen in Hegelian dialectics or Marxist class struggle.^[41] Popper extended his philosophy of science to deem historicism pseudoscientific, arguing it fails the criterion of falsifiability central to genuine empirical theories.^[7] Unlike scientific hypotheses, which risk refutation through specific, risky predictions, historicist prophecies—such as Marxist stages of history—are vague, post-dictable, or shielded by auxiliary hypotheses when contradicted (e.g., reinterpreting failed revolutions as "temporary setbacks").^[47] This parallels his earlier demarcation of pseudosciences like astrology or psychoanalysis, where theories evade critical testing by design.^[31] By immunizing against disconfirmation, historicism masquerades as profound insight while yielding no actionable, correctible knowledge, undermining the experimental ethos of open societies. Popper's critique emphasized that social prediction must remain tentative and situational, rooted in individual actions and unintended outcomes, not grand laws—thus preserving liberty against prophetic overreach.^[43]

Critiques of Plato, Hegel, and Marxism as Totalitarian Ideologies

In The Open Society and Its Enemies, published in two volumes in 1945 while Popper was in exile in New Zealand during World War II, he systematically critiqued Plato, Hegel, and Marx as intellectual progenitors of totalitarian doctrines that undermine open societies characterized by individual liberty, critical rationalism, and institutional reform through trial and error. Popper argued that these thinkers promoted historicism—the doctrine that history obeys discoverable laws allowing prediction of societal destiny—and holism, viewing society as an organic whole superseding individual rights, thereby justifying authoritarian control to realize supposed inevitable ends.^[41]^[48] Popper's analysis of Plato in Volume 1, The Spell of Plato, portrayed The Republic not as an ideal utopia but as a blueprint for a rigidly stratified, closed society enforcing stasis to prevent decay, with philosopher-kings wielding absolute power through censorship, eugenics, and suppression of dissent. He contended that Plato, disillusioned by the democratic excesses following the Peloponnesian War (431–404 BCE), rejected the "open society" of Periclean Athens—which emphasized change, criticism, and individual initiative—in favor of a tribal, aristocratic order where truth is monopolized by guardians and equality is deemed illusory. This, Popper maintained, anticipates totalitarian propaganda and elite rule, as the rulers' benevolence hinges on their infallibility, incompatible with empirical error-correction.^[49]^[50] In Volume 2, The High Tide of Prophecy: Hegel, Marx, and the Aftermath, Popper targeted Hegel's dialectics and state-worship as pseudorational justifications for totalitarianism, accusing him of inventing an esoteric method to cloak arbitrary assertions in logical garb while promoting the Prussian state as the culmination of "World Spirit" unfolding through historical necessity. Hegel’s historicism, per Popper, fostered fatalism by positing that rational states absorb individuals into a collective march toward absolute knowledge, eroding piecemeal reform in favor of holistic revolutions aligned with purported dialectical laws—a framework that influenced 20th-century authoritarian ideologies by sanctifying power as historical progress.^[41]^[7] Popper's critique of Marx distinguished valuable sociological observations, such as class conflict under capitalism, from Marxism's unfalsifiable prophetic historicism, which predicts an inexorable transition to classless communism via proletarian revolution, rendering it pseudoscientific and conducive to totalitarian enforcement. He argued that Marxist dialectics, borrowed from Hegel, excuses violence as dialectical necessity, as evidenced by the Bolshevik Revolution's (1917) suppression of alternatives in pursuit of the "end of history," where deviations from the prophecy justify purges and central planning over democratic experimentation. While acknowledging Marx's anti-utopian intent, Popper warned that the theory's immunization against refutation—treating contradictions as confirmations—legitimizes closed societies intolerant of criticism.^[51]^[7] These critiques, framed as Popper's wartime intellectual resistance, emphasized that totalitarian ideologies arise from overreliance on utopian blueprints and historical inevitability, contrasting with open societies' tolerance for error, institutional tinkering, and rejection of violence for abstract ideals. Popper's interpretations have faced scholarly pushback for selective readings—e.g., downplaying Plato's ironic elements or Hegel's anti-totalitarian nuances—but he substantiated them through textual exegesis tying philosophical strains to 20th-century tyrannies like Nazism and Stalinism.^[20]^[50]

The Paradox of Tolerance: Formulation, Implications, and Counterarguments

Karl Popper articulated the paradox of tolerance in a footnote to chapter 7 of The Open Society and Its Enemies (1945), arguing that a tolerant society must impose limits on intolerance to preserve itself.^[52] He stated: "Unlimited tolerance must lead to the disappearance of tolerance. If we extend unlimited tolerance even to those who are intolerant, if we are not prepared to defend a tolerant society against the onslaught of the intolerant, then the tolerant will be destroyed, and tolerance with them." Popper qualified this by emphasizing that suppression should not target mere utterances of intolerant views if they can be countered through rational argument and public opinion; instead, intolerance warrants forceful restriction only when it manifests as refusal to engage in debate, such as through denunciation of argument, prohibition of listening to opponents, or resort to physical violence like "fists or pistols."^[53] This formulation targets ideologies unwilling to submit to criticism, drawing from Popper's analysis of totalitarian movements like Nazism and Marxism, which he saw as exploiting open societies' freedoms to undermine them from within.^[52] The implications position tolerance not as an absolute moral imperative but as a conditional policy for maintaining an open society conducive to rational discourse and piecemeal reform. Popper contended that failing to check intolerance allows it to gain power, enabling the intolerant to dismantle institutions of free inquiry, as evidenced by the rise of authoritarian regimes in interwar Europe where democratic tolerance permitted violent extremists to seize control.^[54] In practice, this justifies defensive measures—legal prohibitions on incitement to violence or monopolization of power—while preserving criticism of tolerant norms themselves, aligning with Popper's broader advocacy for critical rationalism over dogmatic pluralism. Philosophically, it underscores that tolerance presupposes a framework of reciprocity, where participants accept the rules of open debate, implying that societies must cultivate mechanisms like robust public opinion and legal safeguards to identify and marginalize threats without devolving into preemptive censorship of ideas.^[55] Critics within Popper's framework note that misapplication risks conflating verbal advocacy with action, potentially eroding the very rational argumentation he prioritized.^[56] Counterarguments challenge the paradox as either overstated or prone to abuse, asserting that a truly tolerant society can withstand intolerant ideas through superior persuasion without suppression. Libertarian philosophers argue it conflates tolerance of beliefs with permission for coercive acts, advocating absolute free speech to allow market-like competition of ideas, where bad ones fail empirically rather than by fiat; they cite historical examples like the intellectual defeat of fascism post-World War II via argument, not blanket intolerance.^[53] Others contend the paradox dissolves if tolerance is redefined as principled forbearance from interference in others' rights, not endorsement, rendering suppression unnecessary so long as intolerance remains non-violent—Popper's own qualifiers allegedly undermine the "paradox" by making it a pragmatic boundary rather than logical inevitability.^[57] A recurring concern is the subjective determination of "intolerance," creating a slippery slope where ruling groups label dissenters as threats to justify authoritarianism, as seen in debates over deplatforming where defenders of the paradox risk mirroring the dogmatism they decry. Empirical critiques point to resilient liberal democracies enduring ideological extremism without systemic collapse, suggesting overreliance on force erodes the open society's self-correcting mechanisms.^[58] Popper's defenders counter that these objections ignore causal evidence from totalitarian takeovers, where unchecked militancy prevailed, but detractors maintain the solution lies in strengthening rational institutions over exceptionalist exceptions.^[59]

Metaphysics, Mind, and Biology

Three Worlds Ontology and Emergentism

Popper's ontology of three worlds posits a division of reality into distinct yet interacting realms to account for the existence of objective knowledge independent of subjective minds. World 1 encompasses physical objects, states, and processes, including the material basis of the brain and observable phenomena governed by causal laws.^[7] World 2 consists of subjective mental states, such as thoughts, feelings, and perceptions, which are non-physical but causally linked to World 1 through the brain. World 3 comprises the objective contents of thought, including abstract entities like logical arguments, mathematical proofs, scientific theories, and problems, which possess properties—such as truth, falsity, or logical derivability—autonomous from any particular mind or physical instantiation.^[60] This framework, elaborated in Popper's 1972 book Objective Knowledge: An Evolutionary Approach, rejects both strict materialism and subjective idealism by treating World 3 as a real, autonomous domain that evolves through criticism and conjecture, akin to biological evolution but in the realm of ideas.^[61]^[62] The interactions among the worlds underscore Popper's realism about higher-level emergents. World 2 processes selectively apprehend elements of World 3, enabling humans to criticize and refine theories, while World 3 contents can exert causal influence on World 1—for instance, when a mathematical insight in World 3, grasped mentally in World 2, leads to engineering innovations altering physical reality.^[7] Conversely, physical events in World 1 (e.g., brain states) can generate new mental states in World 2, which in turn produce novel contents in World 3, such as unexpected conjectures. Popper emphasized World 3's autonomy: its entities, like the theory of relativity, exist objectively even if unperceived or rejected by all minds, and their growth occurs via error-elimination rather than inductive accumulation.^[63] This ontology counters psychologism by locating knowledge's objectivity in World 3's abstract structures, which are embodied in physical forms (e.g., books in World 1) but not reducible to them.^[64] Popper's emergentism integrates with this tripartite structure, positing that novel properties arise unpredictably at higher levels without violating lower-level laws, fostering causal realism over reductionism. World 2 emerges from World 1 through Darwinian evolution, introducing irreducible mental dispositions—such as creativity and critical rationality—that enable novel interactions not deducible from physics alone.^[65] Similarly, World 3 emerges from World 2's products, yielding autonomous logical and semantic properties, as seen in the evolution of scientific theories beyond their psychological origins. In collaboration with neuroscientist John Eccles, Popper advocated an interactionist dualism where World 2 causally influences World 1 via probabilistic quantum events in the brain, rejecting identity theories that equate mind with matter.^[66] This view aligns with emergent evolution, where complexity generates genuine novelties—like consciousness or objective argument—irreducible to antecedent conditions, yet compatible with physical determinism at base levels; Popper critiqued strict Darwinism for underemphasizing such creative leaps, favoring a "plastic" control by higher emergents over lower mechanisms.^[67] Emergentism thus preserves causal efficacy across worlds while affirming realism about each stratum's distinct ontology.^[65]

Propensity Interpretation of Probability and Indeterminism

Popper developed the propensity interpretation of probability as an objective alternative to both the classical interpretation, which treats probabilities as logical relations between propositions, and the frequency interpretation, which defines them solely in terms of long-run relative frequencies in repeatable conditions.^[68] In this view, probabilities represent physical propensities or dispositions inherent in the generating conditions of a chance setup, such as the tendency of a biased die to produce a particular face with a strength measurable by 0.1 rather than an equal 1/6.^[69] These propensities are real, causal properties of situations, akin to the disposition of fragile glass to shatter under impact, but quantified and applicable to stochastic processes.^[14] Popper first outlined this framework in a 1957 conference presentation and elaborated it in his 1959 paper, emphasizing that propensities exist independently of human knowledge or observation, enabling probabilities for non-repeatable, unique events like historical occurrences or quantum measurements.^[70] The propensity theory rejects subjective interpretations, such as those equating probability with degrees of belief, on the grounds that they conflate logical assessment with physical reality and fail to account for the mind-independent character of chance in nature.^[71] Instead, Popper posited that propensities are measurable through experimental setups that approximate their realization in frequencies, while retaining an objective status that allows for deviations due to the open, interactive nature of physical systems.^[72] For instance, in radioactive decay, the propensity of an atom to emit a particle at a given moment is an intrinsic dispositional property, not merely a statistical summary, which supports the applicability of probability calculus to singular trials without requiring infinite repetitions.^[14] This interpretation aligns with Popper's critical rationalism by treating probabilities as testable hypotheses about dispositional strengths, subject to falsification via experiments that yield unexpected frequencies.^[73] Central to Popper's advocacy of indeterminism, the propensity interpretation provides a metaphysical foundation for rejecting strict Laplacian determinism, which posits that complete knowledge of initial conditions and laws would predict all future states with certainty.^[74] In his 1982 work The Open Universe: An Argument for Indeterminism, Popper argued that propensities introduce genuine, objective chance into the universe, as the realization of a propensity in any specific instance remains unpredictable even with full knowledge of the setup, due to the causal potency of these dispositions interacting with external conditions. This framework accommodates quantum mechanics' probabilistic predictions without invoking observer-dependent collapse or hidden variables, offering a realist account where propensities resolve the measurement problem by treating wave functions as encoding dispositional strengths rather than complete descriptions of reality.^[14] Popper contended that such indeterminism is empirically supported by the failure of deterministic theories to account for observed randomness in phenomena like Brownian motion or particle decays, and philosophically preferable as it avoids the infinite regress of deterministic explanations for apparent chance.^[75] By grounding probability in causal propensities, Popper's theory thus upholds a pluralistic ontology where determinism holds locally in closed systems but yields to indeterministic openness in the universe at large.^[76]

Evolution, Free Will, and Criticisms of Strict Darwinism

Popper regarded the fact of biological evolution as well-established but critiqued strict Darwinian natural selection as explanatorily inadequate and insufficiently falsifiable. In the 1974 preface to his intellectual autobiography Unended Quest, he characterized Darwinism as "not a testable scientific theory, but a metaphysical research programme," arguing that its central claim—that adaptations arise through random variations sifted by survival of the fittest—devolves into a tautology by defining fitness circularly in terms of observed survival, thus explaining outcomes post hoc without predictive power for specific evolutionary trajectories.^[77]^[78] He maintained that while natural selection could plausibly eliminate maladaptive traits, it offered no mechanism for the creative generation of novel, adaptive variations, likening the process instead to conjectural problem-solving that requires active trial-and-error beyond blind chance.^[79]^[80] Though Popper conceded in later reflections, such as a 1977 Darwin College lecture, that elements like expected gradual transitions in the fossil record could in principle falsify the theory—citing J.B.S. Haldane's hypothetical Precambrian rabbit as a potential refutation—he did not fully retract his reservations, insisting that neo-Darwinism remained more programmatic than rigorously scientific due to its reliance on unverifiable assumptions about mutational creativity and historical contingency.^[81]^[82] This critique aligned with his demarcation criterion, positioning strict Darwinism as akin to historicism or psychoanalysis: heuristically valuable for guiding research but lacking bold, refutable predictions testable against empirical data, such as precise rates of adaptation under controlled conditions.^[83] Popper integrated these biological views with his advocacy for free will through a commitment to physical indeterminism, rejecting Laplacian determinism as incompatible with emergent novelty in both nature and mind. Drawing on quantum mechanics' probabilistic foundations, he proposed in works like The Open Universe (1982) that reality's openness at fundamental levels—interpreted via his propensity theory of probability as weighted possibilities rather than mere chance—precludes strict causal closure, allowing for genuine alternatives in decision-making.^[84]^[85] In collaboration with neurophysiologist John Eccles in The Self and Its Brain (1977), Popper argued that World 2 mental states (subjective experiences) could exert "plastic control" over indeterministic synaptic transmissions in the brain, enabling rational deliberation to bias quantum-level events without violating physical laws or devolving into randomness, thus preserving human agency as an emergent, non-reducible property.^[86] This framework extended to evolution, where Popper envisioned adaptive change as involving plastic, conjectural elements—potentially influenced by rudimentary "plastic controls" in organisms—mirroring the trial-and-error dynamics of his evolutionary epistemology and underscoring a rejection of reductionist mechanism in favor of creative, open processes that admit free will at higher levels of complexity.^[67]^[87] Critics from strict materialist perspectives, such as some empiricists, have countered that such indeterminism introduces arbitrariness without evidential support from neuroscience, though Popper emphasized that empirical corroboration lies in the very existence of unpredictable scientific progress and moral responsibility, which presuppose non-determined rationality.^[88]^[89]

Views on Religion, Ethics, and Society

Atheism, Anti-Theism, and Engagement with Theology

Karl Popper identified as an agnostic, explicitly stating, "I don't know whether God exists or not," while cautioning against forms of atheism he deemed arrogant and ignorant, and affirming that agnosticism—admitting ignorance and pursuing inquiry—was appropriate.^[90] In collaboration with neuroscientist John Eccles, Popper reiterated this position in the 1977 preface to their joint work The Self and Its Brain, where Eccles professed belief in God while Popper maintained agnosticism despite shared commitments to dualism and realism. This stance reflected his broader rejection of dogmatic certainty in metaphysical matters, including the existence of a deity, which he treated as beyond empirical verification or decisive refutation.^[91] Popper classified religious beliefs as metaphysical rather than scientific, emphasizing their unfalsifiability as a key demarcation criterion: unlike empirical theories, theological propositions resist conclusive testing and thus evade the critical scrutiny essential to rational inquiry.^[31] In his 1962 lecture "Science and Religion" delivered in New Zealand, he argued that science addresses testable explanations of natural phenomena, while religion pertains to untestable ultimate questions, rendering the two domains non-competitive but distinct—echoing later formulations like Stephen Jay Gould's non-overlapping magisteria without endorsing theological claims.^[90] He contended that assertions of divine intervention or providence, when invoked to explain historical events, often devolve into ad hoc immunizations against criticism, akin to pseudoscientific maneuvers.^[92] While not a militant anti-theist advocating eradication of belief, Popper opposed theocratic or dogmatic religious structures that stifled open debate and fostered tribalism, viewing them as precursors to totalitarianism in works like The Open Society and Its Enemies (1945), where he linked historicist prophecies with quasi-religious millenarianism.^[41] His paradox of tolerance extended to religious intolerance, implying that societies must limit freedoms of fundamentally anti-rational ideologies, including fundamentalist sects that reject criticism, to preserve rational discourse—though he applied this selectively to ideologies demonstrably harmful, not to personal faith per se.^[7] Popper's engagement thus prioritized methodological critique over outright rejection, urging theists toward falsifiable reformulations where possible, as explored in theological applications of his criteria, but maintaining that core doctrines like divine omniscience inherently elude empirical disconfirmation.^[93] Critical Rationalism, as articulated by Popper, rejects the justificationist tradition that seeks indubitable foundations for knowledge, instead positing that all claims are tentative conjectures subject to rigorous criticism and potential falsification.^[94] This approach extends beyond science to encompass rationality broadly, defining it not as the attainment of certainty or probabilistic confirmation but as a disposition toward critical scrutiny and openness to refutation.^[7] Popper contrasted this with "comprehensive rationalism," which he criticized for demanding proof or deduction from self-evident truths, arguing that such methods lead to skepticism or dogmatism since no observation can conclusively verify a universal statement.^[94] In works like Conjectures and Refutations (1963), he emphasized that rational discourse advances through the elimination of errors rather than accumulation of confirmations, fostering progress via bold hypotheses tested against reality.^[7] Central to Critical Rationalism is fallibilism—the recognition that human knowledge is inherently conjectural and error-prone—coupled with an optimism about improvement through criticism.^[95] Popper argued that rationality requires institutional mechanisms, such as democratic debate and scientific peer review, to institutionalize criticism without authority dictating truth.^[94] This view critiques inductivism, which he deemed logically flawed because repeated confirmations cannot prove generality, as exemplified by the "problem of induction" where past white swans do not preclude future black ones.^[7] Instead, theories gain acceptance provisionally by surviving severe tests aimed at falsification, promoting a dynamic, non-authoritarian epistemology.^[95] Popper applied Critical Rationalism to social and political domains, advocating piecemeal social engineering as a rational method for reform. In The Poverty of Historicism (1957), he distinguished this from "utopian" or holistic engineering, which seeks wholesale societal redesign based on predictive historical laws—a pursuit he linked to totalitarian ideologies like Marxism.^[41] Piecemeal engineering involves incremental, reversible interventions, each tested empirically like scientific hypotheses, allowing errors to be corrected without catastrophic failure.^[41] For instance, Popper endorsed targeted policies addressing specific issues, such as unemployment relief or institutional tweaks, over grand blueprints, arguing the latter ignores unintended consequences due to the complexity of social systems.^[96] This method aligns with critical rationalism by prioritizing falsifiability in policy: if a reform proves harmful, it can be discarded, preserving the "open society" through trial-and-error adaptation.^[41] Popper maintained that such cautionary, evidence-based tinkering better serves human welfare than dogmatic visions of inevitable progress.^[96]

Conspiracy Theories of Society and Empirical Alternatives

Popper characterized the "conspiracy theory of society" as the erroneous belief that social phenomena, including historical events and institutional outcomes, result primarily from deliberate plots orchestrated by small groups of powerful individuals or interests pursuing their self-defined goals.^[97] This perspective, which he traced to historicist and holistic ideologies critiqued elsewhere in his work, assumes conspirators possess near-omnipotent control over complex systems, akin to theological notions of divine whims dictating human affairs.^[98] Popper contended that such theories fail empirically because real-world conspiracies routinely collapse under unforeseen contingencies, including incomplete information, rival schemes, and autonomous responses from non-participants whose actions generate unintended consequences.^[99] In place of conspiratorial attributions, Popper proposed explanations grounded in the "logic of the situation," an empirical framework reconstructing how rational actors, facing objective problem situations, pursue aims that aggregate into emergent social structures beyond any single designer's intent.^[7] This approach, drawing on methodological individualism, emphasizes that societal patterns—such as market dynamics or institutional inertia—arise from decentralized human actions rather than centralized machinations, rendering explanations testable and falsifiable through historical evidence and counterfactual analysis.^[100] For instance, economic dislocations often stem not from cabals but from mismatched expectations and adaptive behaviors among millions, as observable in events like the 1929 stock market crash, where speculative bubbles formed via collective optimism rather than a unified plot.^[98] As a practical alternative for social reform, Popper endorsed "piecemal social engineering," advocating incremental, empirically monitored adjustments to institutions—such as targeted policy trials with clear error-detection mechanisms—over grand, holistic designs prone to the overconfidence of conspiracy-minded planners.^[97] This method prioritizes causal realism by isolating variables for testing, as in randomized interventions or comparative case studies, allowing societies to adapt without assuming mastery over unpredictable interactions.^[100] Popper illustrated its superiority with historical examples, noting that piecemeal efforts, like gradual legal reforms in 19th-century Britain, yielded verifiable improvements in public health and welfare metrics—such as declining infant mortality rates from 150 per 1,000 births in 1840 to under 100 by 1900—without invoking conspiratorial narratives for either problems or solutions.^[99] By fostering critical scrutiny over mythic attributions, this empirical orientation counters the rationalization inherent in conspiracy theories, which evade refutation by positing ever-deeper hidden hands.

Criticisms and Philosophical Debates

Challenges to Falsification from Historical and Sociological Perspectives

Thomas Kuhn's analysis of scientific history, presented in The Structure of Scientific Revolutions (1962), posits that scientific progress occurs through paradigm shifts rather than straightforward falsification of individual hypotheses.^[14] In periods of "normal science," researchers operate within a dominant paradigm, accommodating anomalies by adjusting auxiliary assumptions or peripheral elements, as seen in the persistence of Ptolemaic astronomy despite mounting discrepancies with observations from the 2nd century BCE through the 16th century, where epicycles were added to preserve geocentric predictions.^[101] Kuhn argued that decisive falsification rarely prompts immediate abandonment; instead, anomalies accumulate until a crisis undermines confidence, leading to revolutionary replacement by a new paradigm, often incommensurable with the old one, as in the transition to Copernican heliocentrism around 1543, where evidential reinterpretation played a key role over outright refutation.^[14] Imre Lakatos extended this historical critique in his methodology of scientific research programmes (circa 1970), contending that falsification targets not isolated theories but entire programmes comprising a protected "hard core" shielded by a "protective belt" of auxiliaries.^[101] Historical cases, such as the Newtonian programme from the late 17th century, illustrate this: despite initial falsifying instances like the anomalous precession of Mercury's perihelion (observed by 1859 but unexplained until 1915), the programme advanced progressively by generating novel predictions (e.g., Neptune's discovery in 1846), whereas degenerative programmes stagnate without such growth.^[102] Lakatos maintained that naive falsificationism fails to account for these dynamics, as scientists rationally persist with promising programmes absent viable alternatives, evident in the delayed rejection of phlogiston theory in chemistry until Lavoisier's oxygen paradigm emerged around 1775.^[14] Sociological perspectives further challenge falsification by emphasizing community negotiation over objective refutation. Kuhn highlighted how paradigm adherence influences observation itself, rendering "basic sentences" (Popper's falsifying observations) subject to interpretive disputes within scientific communities, as in the contested interpretations of the 1919 Eddington eclipse results supporting general relativity.^[14] Paul Feyerabend, in Against Method (1975), drew on historical episodes like Galileo's advocacy of heliocentrism to argue that theory proliferation and ad hoc maneuvers—often ignoring falsifying evidence—drive progress, with social persuasion and counter-induction (e.g., rejecting consensus data) proving more effective than methodological rigor.^[101] These views align with the Duhem-Quine thesis (Duhem 1906; Quine 1951), which underscores holistic underdetermination: falsification implicates entire theoretical systems, allowing sociological factors like authority, institutional inertia, and generational turnover to determine which elements are revised, as Kuhn noted paradigms persist until practitioners "die off" rather than convert empirically.^[102]

Objections from Empiricists, Realists, and Postmodernists

Empiricists have challenged Popper's falsificationism for its dismissal of inductive confirmation as a core element of scientific reasoning, arguing that empirical science advances through the accumulation of corroborating evidence rather than mere attempts at refutation. Classical empiricists, building on figures like David Hume and logical positivists, maintain that while universal generalizations cannot be conclusively verified, repeated observations provide probabilistic support for theories, a process Popper deemed psychologically inevitable but logically invalid.^[14] Critics such as Imre Lakatos contended that Popper's strict demarcation via falsifiability ignores how scientists protect core theoretical commitments against apparent counter-instances by adjusting peripheral assumptions, rendering isolated falsification impractical and descriptive of actual scientific practice inadequate.^[7] The Duhem-Quine thesis further undermines Popper's approach by positing that no hypothesis is testable in isolation, as observations depend on holistic networks of auxiliary hypotheses and background theories, leading to underdetermination where data can neither confirm nor decisively falsify without auxiliary adjustments.^[14] Realists have objected to Popper's fallibilist epistemology on grounds that it undermines commitment to the approximate truth of successful scientific theories, despite his own realist inclinations toward unobservables. While Popper endorsed a "realistic" interpretation where theories aim at truth but remain conjectural and refutable, critics argue this creates an inherent tension: falsificationism treats all theories as potentially false without positive epistemic warrant for realism, contrasting with structural realists who infer truth from novel predictive success via mechanisms like inference to the best explanation.^[7] For instance, Popper's propensity interpretation of probability, intended to ground objective indeterminism and realism about propensities, has been faulted for conflating dispositional properties with actual frequencies in a way that evades empirical scrutiny, thus weakening realist claims about mind-independent causal structures.^[14] Some realists, emphasizing entity realism, critique Popper's anti-essentialism and rejection of natural kinds as overly skeptical, insisting that scientific progress reveals robust, theory-independent entities rather than mere bold conjectures perpetually at risk of wholesale rejection.^[103] Postmodernists reject Popper's critical rationalism as a covert metanarrative enforcing Enlightenment rationality and scientific objectivity, which they view as constructs of power rather than neutral truth-seeking. Drawing from thinkers like Jean-François Lyotard, who defined postmodernism as incredulity toward grand narratives, critics portray Popper's falsificationist demarcation of science from pseudoscience as an exclusionary criterion that privileges Western rationalism while marginalizing alternative knowledge forms, such as narrative or contextual epistemologies.^[7] Paul Feyerabend, evolving toward epistemological anarchism, assailed Popper's normative methodology for its limited applicability to "commensurable" theories, arguing that scientific revolutions involve incommensurable paradigms where falsification fails, and that methodological rules like Popper's stifle creativity and pluralism.^[104] Postmodern critiques often frame Popper's emphasis on intersubjective criticism and open debate as illusory universality, masking ideological biases in what counts as "rational" discourse, with science portrayed not as falsifiable progress but as a rhetorical tool in discourses of legitimation.^[105]

Political and Ideological Rebuttals, Including Left-Wing Defenses of Historicism

Marxist philosophers have offered prominent rebuttals to Popper's dismissal of historicism in The Poverty of Historicism (1957), arguing that his portrayal equates it with unfalsifiable prophecy rather than empirical analysis of social trends and causal mechanisms.^[106] Maurice Cornforth, in The Open Philosophy and the Open Society (1968), contended that historicism properly defined involves studying historical processes to discern developmental laws, enabling conditional predictions grounded in material conditions like production relations and class struggles, not deterministic fatalism.^[107] Cornforth accused Popper of misrepresenting Marxist historicism as essentialist or holistic dogmatism, ignoring its basis in observable social forces and practical applicability for guiding revolutionary change without preordained outcomes.^[106] Other left-wing critics echoed this, asserting that Popper's falsification criterion inadequately assesses broad historical theories, which identify tendencies verifiable through ongoing social practice rather than isolated experiments. Bob Avakian, in a 2022 analysis, refuted Popper's classification of Marxism as pseudoscientific by emphasizing dialectical materialism's testability against reality, including revisions like Lenin's imperialism theory, and rejected accusations of teleology as distortions, since historical materialism views outcomes as products of contradictory material conditions and human agency.^[108] Avakian argued that Popper's framework privileges static bourgeois science, shielding capitalism from systemic critique by dismissing predictive insights into exploitation patterns evident in global disparities as late as the 21st century.^[108] Ideologically, these defenses positioned historicism as essential for emancipatory politics, contrasting Popper's advocacy for piecemeal reforms—which critics deemed insufficient for dismantling entrenched inequalities—with comprehensive strategies informed by historical laws. Michael Keaney, in a 1997 critique, described Popper's historicism as a rhetorical strawman that fabricates deterministic variants (e.g., Hegelian teleology) to discredit genuine approaches unifying history and social science epistemologically, thereby upholding value-free pretensions in economics and politics that obscure contextual human action.^[109] Such rebuttals, often from Marxist traditions, prioritize ideological coherence in defending historicism's role in forecasting societal transitions, though they have been faulted for evading Popper's core concern with unverifiable grand narratives that rationalize policy failures.^[106]^[108]

Legacy and Influence

Impact on Scientific Methodology and Practice

Popper's criterion of falsifiability, introduced in Logik der Forschung (1934), demarcated scientific theories by their vulnerability to empirical refutation, shifting methodology from inductive verification to deductive attempts at falsification. This approach encouraged scientists to devise bold conjectures and rigorous tests aimed at disproving them, fostering a culture of critical scrutiny over corroboration. In practice, it promoted the design of experiments with clear, risky predictions, such as those in physics where general relativity's deflection of starlight during the 1919 solar eclipse provided a potential falsifier, as highlighted in Popper's examples of scientific risk-taking.^[14] The integration of falsification into hypothesis testing influenced statistical practices, particularly null hypothesis significance testing (NHST), which aligns with Popper's emphasis on seeking evidence against a hypothesis rather than accumulating confirmatory instances. A 2013 analysis traces NHST's foundations to Popper's falsification theory, noting its role in enabling irrefutable deductive conclusions across disciplines like biology and medicine.^[110] In biology, Popperian methodology spurred experimental designs to test specific evolutionary predictions, such as genetic drift models or adaptation hypotheses, by formulating refutable predictions about observable traits or fossil sequences, despite initial reservations about natural selection's testability.^[111] In medicine, falsifiability aids clinicians in evaluating treatments amid proliferating claims, distinguishing evidence-based interventions from pseudoscience through randomized controlled trials (RCTs) designed to refute efficacy. For instance, early 2020 enthusiasm for hydroxychloroquine in COVID-19, based on small observational studies, was falsified by larger RCTs showing no benefit and potential harm, while the RECOVERY trial's 2020 findings on dexamethasone revealed context-specific reductions in mortality (11.7% in ventilated patients, 3.5% in oxygen-dependent cases, none in mild cases), underscoring the need for severe, targeted tests.^[112] This Popper-inspired scrutiny enhances credibility assessment in evidence-based practice, prioritizing theories resilient to repeated falsification attempts over untested conjectures.^[112]

Role in Liberal Thought and Anti-Totalitarianism

Popper's seminal contribution to liberal thought emerged through his critique of totalitarianism, most prominently in The Open Society and Its Enemies (1945), a two-volume work composed during his exile in New Zealand amid World War II. In it, he defends the principles of an "open society"—marked by individual liberty, democratic governance, and institutional mechanisms for rational criticism—against closed societies dominated by dogmatic authority and historicist prophecy. Historicism, which posits deterministic laws of historical development, enables totalitarian regimes by fostering illusions of inevitable progress that rationalize suppression of dissent and centralized control, as seen in Popper's analysis of Plato's guardianship ideal, Hegel's dialectical absolutism, and Marx's class-struggle teleology.^[5]^[41] Central to Popper's anti-totalitarian stance is the extension of his falsificationist epistemology to politics, rejecting unverifiable grand narratives in favor of piecemeal social engineering: incremental, testable reforms that minimize unintended consequences and allow for error correction through open debate. This approach privileges methodological individualism, viewing societal problems as solvable via decentralized trial-and-error rather than holistic blueprints that subordinate individuals to collective ends. By dismantling the intellectual foundations of fascism and communism—ideologies he observed firsthand after fleeing Nazi-occupied Austria in 1937—Popper positioned liberalism as a bulwark against the "spell" of utopianism, emphasizing that true progress arises from critical scrutiny, not enforced unity.^[41]^[7] In liberal discourse, Popper's framework underscores the fallibility of human knowledge, advocating tolerance bounded by the "paradox of tolerance": an open society must defend itself against intolerant movements that seek to destroy it, lest it self-undermine. This realism counters naive relativism, insisting on rational argumentation and institutional safeguards like constitutional protections and free speech to sustain liberty. His ideas reinforce classical liberal values of limited government and skepticism toward state omnipotence, influencing post-war defenses of democracy by highlighting how totalitarianism thrives on pseudoscientific claims to historical omniscience.^[41]^[113]

Contemporary Applications and Revivals in Debates on Science, Politics, and AI

In theoretical physics, Popper's falsifiability criterion has been invoked in ongoing debates over the scientific legitimacy of string theory and multiverse hypotheses, which posit phenomena at experimentally inaccessible scales such as 10^19 GeV for string vibrations.^[114] Proponents like George Ellis and Joseph Silk, in a 2014 Nature commentary echoed in subsequent discussions, argue these theories evade refutation, risking demarcation from pseudoscience absent clear, testable predictions.^[115] Although critics like Sean Carroll in 2014 labeled falsifiability a "blunt instrument" for complex models, a 2023 analysis reaffirms its role in prioritizing empirical criticism over untestable elegance, sustaining Popper's influence amid physics' replication of his emphasis on bold, refutable conjectures.^[114] Popper's conception of the open society, favoring institutional pluralism and piecemeal engineering over utopian blueprints, informs contemporary critiques of populism as a threat to liberal democracy.^[41] A 2023 study positions his framework as a counter to populist majoritarianism, which subordinates individual rights to collective will, by advocating constitutional protections and error-correcting mechanisms like divided powers.^[116] Amid 2024-2025 electoral dynamics, including U.S. shifts toward stronger national authority, analyses debate whether open society's tolerance inadvertently fuels backlash against perceived elite detachment, yet reaffirm Popper's anti-historicism as vital for adapting to informational disruptions without totalitarian closure.^[117]^[118]^[119] In artificial intelligence, Popper's critical rationalism critiques inductive foundations in machine learning, recasting processes like gradient descent as Darwinian selection among conjectures rather than data-driven generalization.^[120] This 2021 reframing aligns AI advancement with falsification over justification, highlighting limitations in Bayesian priors and uncomputable induction schemes, thus promoting error-detection protocols for robust model evolution.^[120] Extending to AI epistemology, rationalists apply Popper's rejection of justificationism to argue systems achieve knowledge creation via criticism, not probabilistic updates, informing safety debates by emphasizing parental-like guidance over fears of uncontrollable self-improvement.^[121]

Major Works and Publications

Key Monographs and Their Core Arguments

Logik der Forschung (1934), translated and expanded as The Logic of Scientific Discovery in 1959, articulates Popper's falsificationist methodology for demarcating science from metaphysics and pseudoscience. The core argument posits that scientific theories must be empirically testable in principle, meaning they should entail predictions that could potentially be refuted by observation or experiment, rather than merely corroborated by verification. Popper rejects inductivism, the view that theories gain support from accumulating confirmatory instances, as logically untenable due to the problem of induction—generalizations from particulars cannot be justified without assuming their own validity. Instead, scientific progress occurs via conjectures (bold hypotheses) subjected to severe tests aimed at falsification, with surviving theories provisionally retained but never proven true.^[14] In The Open Society and Its Enemies (1945), published in two volumes during World War II, Popper defends liberal democracy and the "open society" against historicist philosophies that he traces to Plato, Hegel, and Marx. He argues that these thinkers promoted "closed societies" characterized by tribalism, holism, and utopian blueprints, which justify totalitarianism by positing inevitable historical laws or dialectics that override individual agency and piecemeal reform. Popper advocates "piecemeal social engineering"—incremental, testable interventions addressing specific problems—over holistic planning, emphasizing that unintended consequences and the complexity of social systems render grand predictions futile and dangerous. This work critiques Plato's ideal state as an enemy of freedom, Hegel's dialectics as obscurantist mysticism, and Marx's class struggle as a pseudo-scientific prophecy leading to violence.^[41] The Poverty of Historicism (1957), an elaboration of themes from The Open Society, systematically dismantles historicism—the doctrine that history obeys discoverable laws enabling long-term societal predictions. Popper distinguishes methodological trends (short-term, conditional forecasts akin to weather predictions) from the "conspiracy theory of society" inherent in historicism, which attributes events to hidden forces or inevitable trends rather than human actions and errors. He contends that historicist predictions fail due to the intervention of unforeseeable scientific and technological changes, rendering social "laws" non-constant and holistic models empirically empty. This critique underscores the ethical peril of historicism, as belief in prophetic knowledge fosters dogmatism and authoritarianism, contrasting with the critical rationalism of open societies.^[122]^[43] Objective Knowledge: An Evolutionary Approach (1972) extends Popper's epistemology into a theory of three worlds: World 1 (physical states), World 2 (mental states), and World 3 (objective contents of thought, such as theories, arguments, and problems, existing independently of human minds). The central thesis holds that knowledge in World 3 evolves through a Darwinian process of variation (conjectures), selection (falsification), and transmission, achieving objectivity without subjective knowing subjects—akin to how organisms exist beyond genes. Popper argues this resolves the "body-mind problem" by positing non-physical, abstract entities that interact causally with the other worlds, countering psychologism and subjectivism in epistemology.^[123]

Evolution of Thought Across Editions and Essays

Popper's foundational text, Logik der Forschung (1934), centered on falsifiability as the criterion for demarcating scientific theories from metaphysics, rejecting inductivism and emphasizing deductive testing through potential refutation. The English translation, The Logic of Scientific Discovery (1959), expanded this framework with appendices addressing probability theory, corroboration measures, and critiques of inductive confirmation, incorporating Popper's evolving views on non-additive probabilities and the limitations of classical frequency interpretations. These additions reflected his response to logical empiricist debates and laid groundwork for later probabilistic propensities, marking a shift from purely logical demarcation to methodological refinements in scientific practice.^[7]^[14] In The Open Society and Its Enemies (1945), written amid World War II exile, Popper critiqued historicism in Plato, Hegel, and Marx as conducive to totalitarianism, advocating piecemeal social engineering over utopian planning. The 1950 revised one-volume edition consolidated the two-volume original with minor textual adjustments and added prefaces, while subsequent printings included extensive footnotes responding to critics, such as defenses against charges of misrepresenting Plato's intentions or overlooking Hegel's dialectics' nuances. These revisions underscored Popper's commitment to critical scrutiny, evolving his political epistemology by integrating scientific rationality into anti-totalitarian liberalism without altering core arguments.^[7]^[41] Essays collected in Conjectures and Refutations (1963) further developed critical rationalism, introducing verisimilitude (truthlikeness) as a metric for theory comparison, where falsified but corroborated theories approximate truth more than rivals. This built on earlier falsificationism by addressing how science progresses via error elimination, countering realist demands for truth while rejecting conventionalist relativism. Later essays in Objective Knowledge: An Evolutionary Approach (1972) advanced an ontology of three worlds—physical (World 1), mental (World 2), and objective contents of thought (World 3)—positing knowledge as autonomously evolving through conjectures and refutations, independent of subjective belief. This represented a metaphysical expansion from Logik der Forschung's focus on testability, incorporating evolutionary epistemology where theories compete like biological organisms, with World 3's abstract entities (e.g., problems, arguments) driving cultural progress.^[7]^[123] Post-retirement essays, such as those in Unended Quest (1976, an intellectual autobiography), clarified propensities as dispositional probabilities rather than subjective, refining probabilistic critiques from the 1959 Logic. By the 1980s, revisions in posthumous collections like The Lesson of This Century (1997) reiterated open society principles amid Cold War reflections, emphasizing fallibilism against dogmatic ideologies without major doctrinal shifts. Overall, Popper's iterations reveal a consistent anti-inductivist core, progressively broadening from logical to evolutionary and ontological dimensions, prioritizing problem-solving over verification.^[7]^[14]

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[12]
Karl Raimund Popper | Research Starters - EBSCO
Karl Raimund Popper. Born: July 28, 1902; Birthplace: Vienna, Austria; Died: September 17, 1994; Place of death: Croydon, England. Early Life. Karl Raimund ...Missing: biography | Show results with:biography
[13]
[PDF] 7 Karl Popper (1902–1994)
Born in Vienna, Karl Popper studied at the University of Vienna from 1918 to 1922, after which he became apprenticed to a master cabinetmaker, Adalbert Posch. ...
[14]
Karl Popper: Philosophy of Science
Along with his general proposals regarding falsification and scientific methodology, Popper is notable for his work on probability and quantum mechanics and on ...Background · Falsification and the Criterion... · Methodology in the Social...
[15]
The Ethical Roots of Karl Popper's Epistemology
"The breakdown of the Austrian Empire and the aftermath of the First World War, the famine, the hunger riots in Vienna, and the runaway inflation, have often ...Missing: hardships | Show results with:hardships
[16]
Remembering Karl Popper - Hoover Institution
... Popper came of age in Vienna in the turbulent aftermath of World War I. He left school at age sixteen and began auditing lectures at the University of Vienna.
[17]
Sir Karl Popper (1902-1994) | Issue 88 - Philosophy Now
Unwilling to be a burden, Karl left home in the winter of 1919-20. After working as a labourer, then as an apprentice cabinet-maker, he became a fully ...
[18]
[PDF] Introduction - Assets - Cambridge University Press
Karl Raimund Popper was born on 28 July 1902 in Vienna. ... When World War I ended in 1918, Karl left school and, as a guest ... came a carpenter's apprentice ...
[19]
Karl Popper Legacy - Confinity
Popper's significant contribution to science was his theory of falsifiability, which he advanced in his 1934 work, The Logic of Scientific Discovery. He said ...
[20]
The Open Society and its enemies: Karl Popper's legacy - LSE History
Nov 20, 2024 · Popper described The Open Society and its Enemies as his “war effort”, as he believed the intellectual threats he was addressing wouldn't go ...
[21]
Popper, Karl Raimund | Dictionary of New Zealand Biography | Te Ara
He died on 17 September 1994 in Croydon, Surrey; Josefine Popper had died in 1985. All images & media in this story · Karl Raimund Popper.
[22]
Sir Karl Popper | Honorary Doctorate | UC - University of Canterbury
Jul 12, 2023 · He came to Canterbury University College from Vienna in 1937 and stayed through to 1945. Popper taught the entire Philosophy programme. He made ...<|control11|><|separator|>
[23]
Karl Popper | Biography, Books, Theory, & Facts | Britannica
Sep 13, 2025 · In full: Sir Karl Raimund Popper ; Born: July 28, 1902, Vienna, Austria ; Died: September 17, 1994, Croydon, Greater London, England (aged 92).
[24]
Karl Popper - LSE
The LSE Department of Philosophy, Logic and Scientific Method was founded in 1946 by Sir Karl Popper. Sir Karl Popper (1902-1994) is widely seen as one of ...
[25]
Karl Popper, Science and Enlightenment - UCL Digital Press
Popper was knighted in 1965, and became a Companion of Honour in 1982. He retired from his position at the LSE in 1969. He became a Fellow of the Royal Society ...Missing: career | Show results with:career
[26]
Karl Popper and the growth of LSE Philosophy - LSE History
Mar 20, 2019 · The story of Karl Popper and LSE's earliest forays into philosophy and the historical events that gave birth to the now world-renowned Department of Philosophy.Missing: institutional | Show results with:institutional<|control11|><|separator|>
[27]
Popper, Karl (1902 - 1994)
Before that he lectured at Canterbury University College in New Zealand (1937-1944) Popper left school at 16 and spent time doing manual work, before enrolling ...
[28]
Sir Karl Raimund Popper, C. H., F. B. A. 28 July 1902—17 ... - Journals
Popper is the only philosopher in modern times to have been elected a Fellow of the Royal Society primarily in recognition of his philosophical achievement.
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Karl Raimund Popper | Kyoto Prize - 京都賞
1965: Order of Companions of Honour. 1966: Fellow of the International Academy for Philosophy of Science. 1976: Fellow of the Royal Society. 1989: Prize ...<|separator|>
[30]
[PDF] Karl Popper: The Logic of Scientific Discovery - Philotextes
... Falsifiability as a Criterion of Demarcation. 7 The Problem of the 'Empirical Basis'. 8 Scientific Objectivity and Subjective Conviction. 2 On the Problem of a ...
[31]
Science and Pseudo-Science - Stanford Encyclopedia of Philosophy
Sep 3, 2008 · Popper's criterion of falsifiability concerns the logical structure of theories. ... “Is Freudian psychoanalytic theory pseudoscientific by Karl ...
[32]
(PDF) A Critical Analysis Of Karl Raimund Popper's Falsification ...
May 15, 2025 · Popper criticized the verification principle: First, he argued that the principle cannot ... Karl Popper's thoughts in life and reality is that.
[33]
[PDF] The Rise and Fall of Karl Popper's Anti-inductivism 1. Introduction
Nov 3, 2024 · Karl Popper's attempt to find an account of the rationality of science without inductive inference was a bold and philosophically rigorous ...
[34]
Popper, Induction and Falsification - jstor
thodologically allow for falsification in the face of obvious a priori problems, also methodologically allow for induction. If, on the other hand, Popper ...
[35]
When Is There a Group that Knows? Distributed Cognition, Scientific ...
Popper (1979: 109) famously held that 'knowledge in the objective ... Popper, K. 1979 . Objective Knowledge. (Revised ed.). Oxford: Clarendon Press ...
[36]
POPPEE'S THIRD WORLD - Oxford Academic
This is Popper's realism with respect to the third world of objective knowledge, and it is this notion of objectivity which comes to the forefront when Popper ...
[37]
CORROBORATION, OR HOW A THEORY STANDS UP TO TESTS | 19
CORROBORATION, OR HOW A THEORY STANDS UP TO TESTS. ByKarl Popper. BookThe Logic of Scientific Discovery. Click here to navigate to parent product. Edition 2nd ...
[38]
Evidence, Content and Corroboration and the Tree of Life - PMC
Popper proposed the concept of degree of corroboration (herein referred as DOC, when convenient) as relative tentative confirmation or confidence in one ...
[39]
Popperian Corroboration and Phylogenetics | Systematic Biology
Aug 22, 2014 · Moreover, degree of corroboration, p ( e | h b ) − p ( e | b ) ⁠, is closely analogous to the likelihood ratio of nested hypotheses, p ( e | h b ) ...
[40]
The Open Society and Its Enemies - 1st Edition - Karl Popper
In stock Free deliveryWritten in political exile during the Second World War and first published in two volumes in 1945, Karl Popper's The Open Society and Its Enemies is one of the ...
[41]
Karl Popper: Political Philosophy
In particular, the rise of fascism, including in Popper's native Austria, and the ensuing Second World War prompted Popper to begin writing these two essays ...Missing: 1918- | Show results with:1918-
[42]
Popper's "The Poverty of Historicism" - WIRED
Feb 15, 2018 · Popper's criticisms of the poverty of the idea of historical prediction can broadly be split into three areas: fundamental problems with the idea itself.
[43]
Karl Popper on the Central Mistake of Historicism - Farnam Street
The poverty of historicism, we might say, is a poverty of imagination. The historicist continuously upbraids those who cannot imagine a change in their little ...
[44]
[PDF] karl popper the poverty of historicism
The Poverty of Historicism is a devastating criticism of the belief in the laws of history, laws of social development, or laws of progress. It exposes ...
[45]
Amazon.com: The Poverty of Historicism (Routledge Classics)
30-day returnsA devastating criticism of fixed and predictable laws in history, Popper dedicated the book to all those 'who fell victim to the fascist and communist belief.
[46]
The Poverty of Historicism Revisited - jstor
Karl Popper, The Poverty of Historicism (Boston, 1957), Dedication. My references throughout are to this revised version. One must remember, however, ...
[47]
Karl Popper on Historicism and Indeterminism | by Nick Nielsen
Jul 28, 2024 · Popper wrote in his autobiography that he saw The Poverty of Historicism as being an application of his ideas from The Logic of Scientific ...
[48]
https://press.princeton.edu/books/paperback/9780691019727/open-society-and-its-enemies-volume-2
[49]
Karl Popper's Criticism of Totalitarianism in Plato's The Republic
In the context of modern society, Popper criticizes Plato's view of ... The open society and its enemies (Vol. 2). London: Routledge,1945. Popper, K ...
[50]
Review: The Open Society and its Enemies, Volume 1, by Karl Popper
Jan 8, 2019 · Review: The Open Society and its Enemies, Volume 1, by Karl Popper ... totalitarian thought, particularly communism, back to Plato. The ...<|separator|>
[51]
Why did Karl Popper criticize Karl Marx's ideas?
Nov 11, 2015 · His objections separate into two sorts. He objects to Marxism as pseudo-science and he sees Marxism as totalitarian, dictatorial and inimical ...
[52]
Tolerating Intolerance: The Free Speech Paradox - Quillette
Aug 31, 2023 · In his footnote, Popper does say that “unlimited tolerance must lead to the disappearance of tolerance,” and warns that “if we are not prepared ...
[53]
Against the paradox of tolerance - LessWrong
Jan 10, 2023 · Karl Popper's Paradox of Tolerance argues that an absolutely tolerant society is impossible, since it would be vulnerable to intolerant people ...
[54]
Should we tolerate intolerance? Reading Karl Popper and John Rawls
Karl Popper defends his position by saying that if we allow unlimited tolerance, intolerance will use its freedom to attack tolerance and destroy it.
[55]
Paradox of Tolerance: To Tolerate or Not to Tolerate? - Academy 4SC
Popper contends that a society that tolerates intolerant ideas will succumb to the forces of the intolerant, which are inherently dangerous. Thus, the notion of ...
[56]
Stop misusing Popper's 'Paradox of Tolerence' in free speech debates.
Feb 21, 2020 · Popper was specifically talking about violence that was being used to suppress debate, from those unwilling to debate ideas. Popper's claim was ...
[57]
CMV: The "tolerance paradox" is wrong : r/changemyview - Reddit
Aug 15, 2018 · The problem here is that "tolerance" is misdefined. True tolerance is to protect the rights of the individual.Critique of Popper's "paradox of tolerance. : r/CriticalTheoryLeftists misunderstand the paradox of toleranceMore results from www.reddit.com
[58]
How the Woke Fail the Paradox of Tolerance - New Discourses
Feb 11, 2021 · They've overturned modernity's epistemology, and society no longer agrees on outcomes, values, or empirical data as telling us a singular truth.
[59]
Karl Popper's Paradox of Tolerance | The Flaws in Popper's Argument
Jul 24, 2024 · Popper's Paradox of Tolerance appears to present a dilemma between the choice of a free society that fosters enlightened debate and an authoritarian society.
[60]
What Are Karl Popper's Three Worlds? - TheCollector
May 30, 2023 · Finally, Karl Popper refers to World 3 as “the world of objective contents of thought, especially of scientific and poetic thoughts and of ...
[61]
Popper's Epistemology and World Three - SpringerLink
Popper's Epistemology and World Three. Chapter. pp 83–95; Cite this ... 3–181. Google Scholar. K.R. Popper, Objective Knowledge ( Oxford: Clarendon Press 1975 ).
[62]
(PDF) KARL POPPER'S CONCEPT OF 'WORLD 3' - ResearchGate
Aug 10, 2025 · Karl Popper's Concept of 'World 3' ; He considers 'World 3' as objective but it cannot be if it is really a human product. Popper wants to get.
[63]
Popper's Third World - jstor
This is Popper's realism with respect to the third world of objective knowledge, and it is this notion of objectivity which comes to the forefront when Popper ...
[64]
Popper's world 3 & human creativity
Jun 9, 2008 · This paper aims to analyse Karl Popper's conception of 'three worlds', and especially the problem of world 3—the world of objective knowledge.
[65]
Popper's Emergentism - ADS - Astrophysics Data System
In this paper I present Popper's three worlds, the theory of creative evolution and the emergence of new forms. I further analyse Popper's concept of ...
[66]
Popper: Philosophy of Mind - Bibliography - PhilPapers
The Human Psyche is an in-depth exploration of dualist-interactionism, a concept Sir John Eccles developed with Sir Karl Popper in the context of a wide...<|separator|>
[67]
Karl Popper - Natural Selection and the Emergence of Mind
It is the currently most fashionable theory that mental states are in some sense identical with physical states: the so-called identity theory of body and mind.Missing: emergentism | Show results with:emergentism
[68]
Karl R. Popper, The propensity interpretation of probability
Popper, Karl R. (1959). The propensity interpretation of probability. British Journal for the Philosophy of Science 10 (37):25-42.
[69]
THE PROPENSITY INTERPRETATION OF PROBABILITY
KARL R. POPPER; THE PROPENSITY INTERPRETATION OF PROBABILITY, The British Journal for the Philosophy of Science, Volume X, Issue 37, 1 May 1959, Pages 25–4.
[70]
[PDF] The Propensity Interpretation of Probability - Pasquale Cirillo
PROBABILITY. KARL R. POPPER. I. IN this paper I intend to put forward some arguments in favour of what I am going to call the propensity interpretation of ...
[71]
[PDF] Popper and the Propensity Interpretation of Probability
I will begin in section 2 by introducing Popper's comparison between objective and subjective interpretations of probability, and a few of the reasons for which ...
[72]
Propensities and Probabilities | SpringerLink
In 1953 or thereabouts, Karl Popper brought forth into the world a new interpretation of probability: the propensity interpretation. According to this view, ...
[73]
Popper's Contributions to the Theory of Probability and Its ...
Jul 5, 2016 · The Open Universe. Postscript to The Logic of Scientific Discovery ... 'Karl Popper's Propensity Interpretation of Probability', in ...
[74]
Popper on Determinism (Chapter 7) - Karl Popper
Apr 25, 2024 · Indeed I shall argue that Popper's most important contribution in this area is his introduction of the idea of 'propensity' as an explanation ...
[75]
https://brill.com/display/book/9789401202374/B9789401202374_s007.pdf
[76]
POPPER, PROPENSITIES, AND QUANTUM THEORY
can now explicate Popper's 'propensity interpretation' for probabilities. ... POPPER, K. R. [1982a]: The Open Universe. Hutchinson. POPPER, K. R. [1982b]: ...
[77]
What Did Karl Popper Really Say About Evolution?
As the scientific philosopher Sir Karl Popper has stated, evolution is not a testable scientific theory but a metaphysical research program.
[78]
The Alleged Fallacies of Evolutionary Theory | Issue 46
Perhaps the best-known philosophical criticism of evolution has been put forth by Karl Popper, who once claimed that “Darwinism is not a testable scientific ...
[79]
Unended Quest (5) - Capital Ideas Online
Apr 29, 2016 · 149. “Thus Darwinism does not really predict the evolution of variety. It therefore cannot really explain it. At best, it can predict the ...
[80]
Karl Popper's Evolutionary Philosophy (Chapter 6)
Jul 5, 2016 · Popper construed Darwinism as being committed to the view that natural selection works by singling out those organisms and lineages that are ...
[81]
Karl Popper never really retracted his skeptical view of Darwinism
IOW, Popper's suggestion that evolution undergo continued criticism isn't unique to evolutionary theory. This is because criticism is a key part of Popper's ...Missing: strict | Show results with:strict
[82]
[PDF] POPPER'S SHIFTING APPRAISAL OF EVOLUTIONARY THEORY
Feb 16, 2017 · Karl Popper argued in 1974 that evolutionary theory contains no testable laws and is therefore a metaphysical research program.
[83]
Popper on Marx, Freud and Darwin
Sep 5, 2018 · “Darwinism is not a testable scientific theory, but a metaphysical research program” (Popper 1976, 168). In a lecture in Darwin College in 1977, ...Missing: criticisms | Show results with:criticisms
[84]
Karl Popper - The Information Philosopher
Popper wrote extensively on the problem of determinism and free will, researched many earlier thinkers on the subject, and formulated his own evolutionary ...
[85]
https://criticalrationalism.net/2010/02/26/poppers-indeterminism/
[86]
Indeterminism, quantum mechanics and free will in Karl Popper's ...
Free will is possible only because the relatively autonomous mind is capable to determine the indeterministic physical processes according to its own choices ...
[87]
(PDF) Popper and Free Will - ResearchGate
Aug 30, 2025 · Popper contends that free agents are not bound by physical laws, even indeterministic ones, and that undetermined actions are not random if ...
[88]
[PDF] Popper and Free Will - OJS
Popper propounded his propensity theory as an alternative to the Copenhagen interpretation of quantum mechanics, which he regarded as muddled (Popper 1982b, 46– ...
[89]
Popper on Determinism - Karl Popper
There is no doubt at all that the issue of determinism versus indeterminism was a central, dominating theme of Popper's thought.
[90]
[PDF] Stephen Jay Gould and Karl Popper on Science and Religion
Abstract: This paper analyzes the thought on science and religion of two thinkers that share essentially the same position: Stephen Jay Gould and Karl ...
[91]
Religion and Science - Stanford Encyclopedia of Philosophy
Jan 17, 2017 · For instance, Karl Popper (1959) claimed that scientific hypotheses (unlike religious and philosophical ones) are in principle falsifiable.
[92]
Providence in the thinking of Karl Popper and David Jenkins
Oct 19, 2022 · In this paper I plan to look at this “stuff happening” view of history – that it's just a series of events – through the eyes of Karl Popper and David Jenkins.
[93]
[PDF] Falsifiable Statements in Theology: Karl Popper and Christian ...
In understanding God to exist in a certain way, the Christian creates moral implications for himself. That is, if I believe that God's nature is such and such, ...
[94]
Karl Popper: Critical Rationalism - Internet Encyclopedia of Philosophy
Popper argued that comprehensive rationalism cannot explain how proof is possible and that it leads to inconsistencies. Critical rationalism today is the ...Introduction · Critical Rationalism in... · Critical Rationalism, Truth and...
[95]
[PDF] Popper's Critical Rationalism - Reason Papers
Critical Rationalism has been referred to, by Popper himself and by others, as the theory of falsification, or falsificatioriism, and as fallibilism. It would ...
[96]
https://reasonpapers.com/pdf/26/rp_26_3.pdf
[97]
The Conspiracy Theory of Society * | 2 | Conspira
ABSTRACT. The conspiracy theory of society is just a version of the theism, of a belief in gods whose whims and wills rule everything.
[98]
The Conspiracy Theory of Society - RealClearScience
Jun 2, 2021 · "The conspiracy theory of society is just a version of... theism, of a belief in gods whose whims and wills rule everything," Popper explained.
[99]
[PDF] Popper revisited, or what is wrong with conspiracy theories?
The only argument known to me is due to Sir Karl Popper who criticizes what he calls 'the conspiracy theory of society' in The Open Society and elsewhere. His ...
[100]
Popper Revisited, or What Is Wrong With Conspiracy Theories?
The only argument available to this author is drawn from the work of the late Sir Karl Popper, who criticizes what he calls "the conspiracy theory of society" ...
[101]
Karl Popper, the enemy of certainty, part 4: Lakatos, Kuhn and ...
Oct 1, 2012 · Popper's most significant critics during this period were the trio of Imre Lakatos, Thomas Kuhn and Paul Feyerabend – very different thinkers ...
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None
### Main Critiques of Popper’s Falsification from Kuhn, Feyerabend, and Lakatos
[103]
Scientific Realism - Stanford Encyclopedia of Philosophy
Apr 27, 2011 · Scientific realism is a positive epistemic attitude toward the content of our best theories and models, recommending belief in both observable and unobservable ...
[104]
Paul Feyerabend - Stanford Encyclopedia of Philosophy
Aug 26, 1997 · According to Feyerabend, Popper's empiricism has a limited validity. It is limited to testing commensurable theories because it relies on formal ...
[105]
[PDF] POPPER AND POSTMODERNISM
Popper rejects the justification aims of classical rationalism. Likewise, postmodernism rejects the legitimation claims of modern logocentrism.
[106]
Historicism and Historical Prediction (refutation of Karl Popper on ...
Being guilty of historicism, then, Marx and Marxists could not but be also guilty of essentialism. Marxism means that the inescapable destiny of man in society ...
[107]
[PDF] The open philosophy and the open society - Internet Archive
rational scientific discipline. There is the more reason for a Marxist totackle the case put against. Marxism by Dr. Popper because not only is.
[108]
Marxism as a Science—Refuting Karl Popper - revcom.us
Aug 1, 2022 · Popper claims that Marxism is not a science because it is not falsifiable. Or to put it another way, Popper asserts that Marxism is in effect a religious ...
[109]
The poverty of rhetoricism: Popper, Mises and the riches of historicism
It rejects the fictitious historicism invented by Popper in his famous polemic, and challenges the idea of a value- free social science posited by Mises, who ...<|separator|>
[110]
Testing the null hypothesis: the forgotten legacy of Karl Popper?
Testing of the null hypothesis is a fundamental aspect of the scientific method and has its basis in the falsification theory of Karl Popper.
[111]
(PDF) Falsifiability of theories in the biological sciences
Aug 9, 2025 · Thus the only major theory in biology, Darwin's theory of evolution, was referred to by Popper as a metaphysical programme. He contended that ...
[112]
Falsifiability in medicine: what clinicians can learn from Karl Popper
May 22, 2021 · Popper highlighted the difference using Einstein's theory of general relativity and Freud's theory of psychoanalysis as examples. Einstein's ...
[113]
Popper, Science & Democracy | Issue 169 | Philosophy Now
Popper's model for how science develops is that scientists propose a theory that enables them to makes predictions about what will be observed under certain ...Popper, Science & Democracy · Popper's Theory Of Science · Language, Knowledge And...Missing: emergentism | Show results with:emergentism
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None
### Summary of Main Arguments on Popper's Falsifiability Criterion in Modern Physics
[115]
https://www.nature.com/articles/516321a
[116]
The open society and the challenge of populism: Solution and problem
Popper's concept may accordingly be considered as a resource for combatting the populist appeal to majority decision and its threat of diminishing individual ...
[117]
The Open Society as an Enemy – Review - LSE Review of Books
Jan 15, 2025 · The Open Society as an Enemy revisits Karl Popper's foundational work on the concept of the “open society” in relation to contemporary ...
[118]
Can the Open Society survive the information age? - LSE
Nov 26, 2024 · The Open Society and its Enemies (1945), Karl Popper's seminal defence of liberal society, sets out his vision for a just and democratic world, ...
[119]
The Open Society and the Friends It Needs (Part 2)
a hopeless yearning for the organic unity ...
[120]
[PDF] Induction, Popper, and machine learning - arXiv
Oct 5, 2021 · Moreover, at a more meta level the process of development of all AI algorithms can be understood under the framework of universal Darwinism.
[121]
The Critical Rationalist View on Artificial Intelligence - LessWrong
Dec 6, 2017 · Karl Popper explained why induction is a myth many decades ago and wrote extensively about it. He answered many criticisms against his position ...
[122]
[PDF] Karl Popper's The Poverty of Historicism after 60 years Jack Birner
Feb 26, 2018 · Popper's social–methodological project had its counterpart in a program for criticizing the moral and political ideas of Marxism and other ...
[123]
[PDF] Objective Knowledge - University of Warwick
Anti-psychologism is of course an old methodological thesis of. Popper's (1934, §§2, 8), but in the theory of the three worlds it takes on a metaphysical.