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    | name            = Karl Popper {{nowrap| {{small| [[Order of the Companions of Honour|CH]] [[Fellow of the Royal Society|FRS]] [[Fellow of the British Academy|FBA]]}}}}
    | image          = Karl Popper.jpg
    | image_size      = 230px
    | alt            =
    | caption        = Sir Karl Popper c. 1980s
    | other_names    =
    | birth_date      = {{birth date|                      1902| 7| 28| df= yes}}
    | birth_place    = [[Vienna]], [[Austria-Hungary]]
    | death_date      = {{Death date and age| 1994| 9| 17| 1902| 7| 28| df= yes}}
    | death_place    = [[London]], [[England]]
    | death_cause    =
    | residence      =
    | nationality    = Austro-British
    | era            = [[20th century philosophy]]
    | region          = [[Western philosophy]]
    | religion        = {{plainlist|
* [[Lutheranism]] (''de jure'')
* {{nowrap| [[Humanitarianism]]
* {{right| and [[Agnosticism]] (''de facto'')}}}}}}
    | school_tradition= {{plainlist|
* [[Critical rationalism]]
* [[Liberalism]]}}
    | main_interests  = {{plainlist|
* [[Epistemology]]
* [[Rationality]]
* [[Philosophy of science]]
* [[Logic]]
* [[Social philosophy|Social]] and [[political philosophy]]
* [[Metaphysics]]
* [[Philosophy of mind]]
* [[Iron–sulfur world theory|Origin of life]]
* Interpretation of [[Quantum mechanics]]
        }}
    | books          =
    | alma_mater      =
    | institutions    =
    | notable_ideas  = {{plainlist|
* [[Critical rationalism]]
* [[Falsificationism]]
* Evolutionary [[trial and error]] view of the growth of knowledge
* [[Propensity]] interpretation
* [[Open society]]
* [[Popper's three worlds|Cosmological pluralism]]
* Modified [[essentialism]]
* Axiomatization of [[probability]]
* Active [[Darwinism]]
* Spearhead model of evolution
* Truthlikeness
* Objective [[hermeneutics]]
* The [[paradox of tolerance]]
* Critical dualism (of facts and standards)
* [[Utilitarianism#Negative utilitarianism|Negative utilitarianism]]
        }}
    | influences      = {{hlist|[[Aristotle]]| [[René Descartes|Descartes]]<ref>[http://www.britannica.com/EBchecked/topic/97342/Cartesianism/43348/Contemporary-influences"Cartesianism (philosophy): Contemporary influences"] in [[Britannica Online Encyclopedia]]</ref>| [[Immanuel Kant|Kant]]|[[Georg Wilhelm Friedrich Hegel|Hegel]]|[[Søren Kierkegaard|Kierkegaard]]<ref>Hacohen, Malachi Haim. Karl Popper - The Formative Years, 1902–1945: Politics and Philosophy in Interwar Vienna. Cambridge University Press, 2000. pp. 83-85.</ref>| [[Albert Einstein|Einstein]]|  [[Ludwig Wittgenstein|Wittgenstein]]| [[Vienna Circle]]|[[Friedrich Hayek|Hayek]]| [[Alfred Tarski|Tarski]]| [[Otto Selz|Selz]]| [[David Hume|Hume]]| [[Günter Wächtershäuser|Wächtershäuser]]}}
    | influenced      = {{hlist| Virtually all philosophy of science since the 1930s| [[Friedrich Hayek|Hayek]]| [[Milton Friedman|Friedman]]| [[Imre Lakatos|Lakatos]]| [[Paul Feyerabend|Feyerabend]]| [[George Soros|Soros]]| [[David Miller (philosopher)|Miller]]| [[William Warren Bartley|Bartley]]| [[Ernst Gombrich|Gombrich]]| [[Paul Levinson|Levinson]]| [[Peter Munz|Munz]]| [[Bryan Magee|Magee]]| [[Konrad Lorenz|Lorenz]]| [[Jeremy Shearmur|Shearmur]]| [[Peter Medawar|Medawar]]|[[Hans Albert|Albert]]| [[John Eccles (neurophysiologist)|Eccles]]| [[Roger Penrose|Penrose]]<ref>Roger Penrose, ''[[Shadows of the Mind]]'', Oxford University Press, 1994.</ref>}}
    | awards          =
    | signature      =
    | signature_alt  =
    | signature_size  =
    | website        = <!-- {{URL|example.com}} -->
    }}
 
'''Sir Karl Raimund Popper''', [[Order of the Companions of Honour|CH]] [[Fellow of the Royal Society|FRS]]<ref name="frs">{{cite doi|10.1098/rsbm.1997.0021}}</ref> [[Fellow of the British Academy|FBA]] (28 July 1902&nbsp;– 17 September 1994) was an Austro-British<ref>Watkins, J. Obituary of Karl Popper, 1902–1994. ''Proceedings of the British Academy'', '''94''', pp. 645–684</ref> [[philosopher]] and professor at the [[London School of Economics]].<ref>Popper was knighted in 1965, under the British Labour government of Harold Wilson.</ref> He is generally regarded as one of the greatest [[philosophy of science|philosophers of science]] of the 20th century.<ref>See Stephen Thornton, [http://plato.stanford.edu/archives/sum2009/entries/popper/ "Karl Popper"], in ''The Stanford Encyclopedia of Philosophy'' (Summer 2009 Edition), Edward N. Zalta (ed.)</ref><ref>Horgan, J. (1992) ''Profile: Karl R. Popper – The Intellectual Warrior'', [[Scientific American]] '''267'''(5), 38–44.</ref> Popper is known for his rejection of the classical [[Inductivism|inductivist]] views on the [[scientific method]], in favour of [[Falsifiability|empirical falsification]]: A theory in the empirical sciences can never be proven, but it can be falsified, meaning that it can and should be scrutinized by decisive experiments. If the outcome of an experiment contradicts the theory, one should refrain from ad hoc maneuvers that evade the contradiction merely by making it less falsifiable. Popper is also known for his opposition to the classical [[justificationism|justificationist]] account of knowledge which he replaced with [[critical rationalism]], "the first ''non justificational philosophy of criticism'' in the history of philosophy".<ref>[[William W. Bartley]]: [http://www.the-rathouse.com/2008/Bartley1964CCR.html Rationality versus the Theory of Rationality], In Mario Bunge: ''The Critical Approach to Science and Philosophy'' (The Free Press of Glencoe, 1964), section IX.</ref> In political discourse, he is known for his vigorous defence of [[liberal democracy]] and the principles of [[social criticism]] that he came to believe made a flourishing "[[open society]]" possible.
 
==Personal life==
 
===Family and training===
Karl Popper was born in [[Vienna]] (then in [[Austria-Hungary]]) in 1902, to [[upper middle-class]] parents. All of Karl Popper's grandparents were [[assimilated Jew|Jewish]], but the Popper family converted to [[Lutheranism]] before Karl was born,<ref name=TheFormativeYears /><ref name=MageeStoryPhilosophy>[[Bryan Magee|Magee, Bryan]]. ''The Story of Philosophy.'' New York: [[DK Publishing]], 2001. p. 221, ISBN 0-7894-3511-X</ref> and so he received Lutheran baptism.<ref>{{cite web|url=http://www.helmut-zenz.de/hzpoppe6.html |title=Eichstätter Karl Popper-Seite |publisher=Helmut-zenz.de |date= |accessdate=2012-12-21}}</ref> They understood this as part of their [[cultural assimilation]], not as an expression of devout belief.<ref>Karl Popper: ''Kritischer Rationalismus und Verteidigung der offenen Gesellschaft.'' In Josef Rattner, Gerhard Danzer (Eds.): ''Europäisches Österreich: Literatur- und geistesgeschichtliche Essays über den Zeitraum 1800-1980'', p. 293</ref> Karl's father Simon Siegmund Carl Popper was a lawyer from [[Bohemia]] and a doctor of law at the Vienna University, and mother Jenny Schiff was of [[Silesians|Silesian]] and [[Hungarian people|Hungarian]] descent. After establishing themselves in Vienna, the Poppers made a rapid social climb in Viennese society: Simon Siegmund Carl became a legal partner{{clarify|date=November 2011}} of Vienna's liberal mayor Raimond Grübl and, after his death in 1898, took over the firm (Karl received his middle name from the mayor).<ref name=TheFormativeYears>Malachi Haim Hacohen. ''Karl Popper – The Formative Years, 1902–1945: Politics and Philosophy in Interwar Vienna.'' Cambridge: Cambridge University Press, 2001. p. 23, ISBN 0-521-47053-6</ref>  His father was a [[bibliophile]] who had 12,000–14,000 volumes in his personal library.<ref name="bibliophile">Raphael, F. ''The Great Philosophers'' London: Phoenix, p. 447, ISBN 0-7538-1136-7</ref> Popper inherited both the library and the disposition from him.<ref>Manfred Lube: [https://web.archive.org/web/20070607075701/http://www.uni-klu.ac.at/ub/dokumente/Popper_Imprimatur.pdf Karl R. Popper – Die Bibliothek des Philosophen als Spiegel seines Lebens]. ''Imprimatur. Ein Jahrbuch für Bücherfreunde. Neue Folge Band 18'' (2003), S. 207–238, ISBN 3-447-04723-2.</ref>
 
Popper left school at the age of 16 and attended lectures in mathematics, physics, philosophy, psychology and the history of music as a guest student at the University of Vienna. In 1919, Popper became attracted by [[Marxism]] and subsequently joined the Association of Socialist School Students. He also became a member of the [[Social Democratic Party of Austria|Social Democratic Workers' Party of Austria]], which was at that time a party that fully adopted the Marxist ideology.<ref>{{cite web|url=http://plato.stanford.edu/entries/popper/ |title=Stephen Thornton, The Stanford Encyclopedia of Philosophy |publisher=Plato.stanford.edu |date= |accessdate=2012-12-21}}</ref> After the June 15, 1919 street battle in the Hörlgasse, when police shot eight of his unarmed party comrades, he became disillusioned by what he saw to be the pseudo-scientific [[historical materialism]] of Marx, abandoned the ideology, and remained a supporter of [[social liberalism]] throughout his life.
 
He worked in street construction for a short amount of time, but was unable to cope with the heavy labour. Continuing to attend university as a guest student, he started an apprenticeship as cabinetmaker, which he completed as a journeyman. He was dreaming at that time of starting a daycare facility for children, for which he assumed the ability to make furniture might be useful. After that he did voluntary service in one of psychoanalyst [[Alfred Adler]]'s clinics for children. In 1922, he did his [[matura]] by way of a second chance education and finally joined the University as an ordinary student. He completed his examination as an elementary teacher in 1924 and started working at an after-school care club for socially endangered children. In 1925, he went to the newly founded ''Pädagogisches Institut'' and continued studying philosophy and psychology. Around that time he started courting Josephine Anna Henninger, who later became his wife.
 
In 1928, he earned a doctorate in psychology, under the supervision of [[Karl Bühler]]. His dissertation was entitled "Die Methodenfrage der Denkpsychologie" (The question of method in cognitive psychology).<ref>{{cite web|url=http://www.univie.ac.at/ubwdb/data/ska/m001/z017/h065/a0166412.gif |title=Cf. Thomas Sturm: "Bühler and Popper: Kantian therapies for the crisis in psychology," in: ''Studies in History and Philosophy of Biological and Biomedical Sciences'', 43 (2012), pp. 462-472 |date= |accessdate=2012-12-21}}</ref> In 1929, he obtained the authorisation to teach mathematics and physics in secondary school, which he started doing. He married in 1930. Fearing the rise of [[Nazism]] and the threat of the [[Anschluss]], he started to use the evenings and the nights to write his first book ''Die beiden Grundprobleme der Erkenntnistheorie''. He needed to publish one in order to get some academic position in a country that was safe for people of Jewish descent. However, he ended up not publishing the two-volume work, but a condensed version of it with some new material, ''Logik der Forschung'' (''[[The Logic of Scientific Discovery]]''), in 1934. Here, he criticised [[psychologism]], [[naturalism (philosophy)|naturalism]], [[inductionism]], and [[logical positivism]], and put forth his theory of potential [[falsifiability]] as the criterion demarcating science from non-science. In 1935 and 1936, he took unpaid leave to go to England for a study visit.<!-- [[File:popper 1.jpg|thumb|Gravesite of Sir Karl Popper in {{Ill|de|Lainzer Friedhof}}, [[Vienna]], [[Austria]].]] -->
 
===Academic life===
In 1937, Popper finally managed to get a position that allowed him to emigrate to New Zealand, where he became lecturer in philosophy at [[University of Canterbury|Canterbury University College]] of the [[University of New Zealand]] in [[Christchurch]]. It was here that he wrote his influential work ''[[The Open Society and its Enemies]]''. In 1946, after the [[Second World War]], he moved to England to become [[reader (academic rank)|reader]] in [[logic]] and [[scientific method]] at the [[London School of Economics]]. Three years later, in 1949, he was appointed professor of logic and scientific method at the University of London. Popper was president of the [[Aristotelian Society]] from 1958 to 1959. He retired from academic life in 1969, though he remained intellectually active for the rest of his life. In 1985, he returned to Austria so that his wife could have her relatives around her during the last months of her life; she died in November that year. After the [[Ludwig Boltzmann Gesellschaft]] failed to establish him as the director of a newly founded branch researching the philosophy of science, he went back again to the United Kingdom in 1986, settling in [[Kenley]], [[Surrey]].<ref name="frs"/>
 
[[File:Popper gravesite.jpg|thumb|Sir Karl Popper's gravesite in {{Ill|de|Lainzer Friedhof}}, in [[Vienna]], [[Austria]]]]
Popper died of "complications of cancer, pneumonia and kidney failure" in Kenley ([[Croydon South (UK Parliament constituency)|South Croydon]]) at the age of 92 on 17 September 1994.<ref>{{cite news |author= |coauthors= |title=Sir Karl Popper Is Dead at 92. Philosopher of 'Open Society' |url=http://www.nytimes.com/1994/09/18/obituaries/sir-karl-popper-is-dead-at-92-philosopher-of-open-society.html |quote=Sir Karl Popper, a philosopher who was a defender of democratic systems of government, died today in a hospital here. He was 92. He died of complications of cancer, pneumonia and kidney failure, said a manager at the hospital in this London suburb. |newspaper=[[New York Times]] |date=September 18, 1994 |accessdate=2012-11-15 }}</ref><ref>[http://www.opensociety.de/Web1/Popper/popper02_e.htm Opensociety.de]</ref> He had been working continuously on his philosophy until two weeks before, when he suddenly fell terminally ill.<ref>{{cite web|url=http://fs1.law.keio.ac.jp/~popper/v6n2miller.html |title=David Miller |publisher=Fs1.law.keio.ac.jp |date=1994-09-17 |accessdate=2012-12-21}}</ref> After cremation, his ashes were taken to Vienna and buried at Lainzer cemetery adjacent to the [[ORF (broadcaster)|ORF]] Centre, where his wife Josefine Anna Henninger had already been buried.<ref>{{Find a Grave|6663|Sir Karl Popper}}</ref> Popper's estate is managed by his secretary and personal assistant [[Melitta Mew]] and her husband Raymond. Popper's manuscripts went to the [[Hoover Institution]] at Stanford University, partly during his lifetime and partly as supplementary material after his death. [[University of Klagenfurt|Klagenfurt University]] possesses Popper's library, including his precious bibliophilia, as well as hard copies of the original Hoover material and microfilms of the supplementary material. The remaining parts of the estate were mostly transferred to The Karl Popper Charitable Trust.<ref>{{cite web|url=http://opencharities.org/charities/1059495 |title=The Karl Popper Charitable Trust |publisher=OpenCharities |date=2012-09-10 |accessdate=2012-12-21}}</ref> In October 2008 Klagenfurt University acquired the copyrights from the estate.
 
Popper and his wife chose not to have children because of the circumstances of war in the early years of their marriage. Popper commented that this "was perhaps a cowardly but in a way a right decision".<ref name="Edward Zerin 1998"/>
 
==Honours and awards==
Popper won many awards and honours in his field, including the Lippincott Award of the [[American Political Science Association]], the [[Sonning Prize]], the [[Otto Hahn Peace Medal]] of the United Nations Association of Germany in Berlin and fellowships in the Royal Society,<ref name="frs"/> [[British Academy]], London School of Economics, [[King's College London]], [[Darwin College, Cambridge|Darwin College]], [[University of Cambridge|Cambridge]], and [[Charles University in Prague|Charles University, Prague]]. Austria awarded him the [[Grand Decoration of Honour in Gold for Services to the Republic of Austria]] in 1996. He received the Humanist Laureate Award from the [[International Academy of Humanism]].<ref>[http://www.secularhumanism.org/index.php?section=iah&page=index The International Academy Of Humanism]</ref> He was [[British honours system|knighted]] by [[Elizabeth II of the United Kingdom|Queen Elizabeth II]] in 1965,<ref>{{cite web | title= London Gazette | date= 5 March 1965 | page= 22 | url=http://www.london-gazette.co.uk/issues/43592/pages/2239 | accessdate= 1 December 2012 }}</ref> and was elected a Fellow of the [[Royal Society]] in 1976.<ref name="frs"/> He was invested with the Insignia of a [[Order of the Companions of Honour|Companion of Honour]] in 1982.<ref>{{cite web | title= London Gazette | url=http://www.london-gazette.co.uk/issues/49008/supplements/5 | date= 12 June 1982 | page= 5 | accessdate= 1 December 2012 }}</ref>
 
Other awards and recognition for Popper included the City of Vienna Prize for the Humanities (1965), Karl Renner Prize (1978), [[Austrian Decoration for Science and Art]] (1980), Dr. Leopold Lucas Prize (1981), Ring of Honour of the City of Vienna (1983) and the Premio Internazionale of the Italian Federico Nietzsche Society (1988).  In 1992, he was awarded the [[Kyoto Prize in Arts and Philosophy]] for "symbolising the open spirit of the 20th century"<ref name="Karl Raimund Popper">{{cite web|title=Karl Raimund Popper|url=http://www.inamori-f.or.jp/laureates/k08_c_karl/prf_e.html|publisher=Inamori Foundation|accessdate=9 June 2012}}</ref> and for his "enormous influence on the formation of the modern intellectual climate".<ref name="Karl Raimund Popper"/>
 
==Philosophy==
{{main|Critical rationalism}}
 
===Backdrop to his thought===
Karl Popper's rejection of [[Marxism]] during his teenage years left a profound mark on his thoughts. He had, in fact, at one point in his life, joined a Socialist association, and for a few months in 1919 even considered himself a [[Communist]]. It was during this time that he became familiar with the Marxist view of [[economics]], [[Class Warfare|class-war]], and [[history]].<ref name="plato.stanford">Thornton, Stephen, "Karl Popper", ''The Stanford Encyclopedia of Philosophy'' (Spring 2013 Edition), Edward N. Zalta (ed.), URL = <http://plato.stanford.edu/archives/spr2013/entries/popper/>.</ref> Although he quickly became disillusioned with the views expounded by Marxism, his flirtation with the ideology led him to distance himself from those who believed that spilling blood for the sake of a [[revolution]] was necessary. He finally realized that when it came to sacrificing human lives, one was to think and act with extreme prudence.
 
Popper was significantly traumatized by the failure of democratic parties to prevent [[fascism]] from taking over Austrian politics in the 1920s and 1930s. He had suffered from the direct consequences of this failure since it was after the [[Anschluss]], the annexation of [[Austria]] by the [[German Reich]], that Popper was forced into permanent exile. His most important works in the field of [[social science]]—''[[The Poverty of Historicism]]'' (1944) and ''[[The Open Society and Its Enemies]]'' (1945)—were inspired by his reflection on the events of his time and were, in a way, a reaction to the prevalent [[Totalitarianism|totalitarian]] ideologies that then dominated [[Central European]] politics. His books were defenses of [[democratic liberalism]] as a social and [[political philosophy]]. They also represented extensive critiques of the philosophical presuppositions underpinning all forms of [[totalitarianism]].<ref name="plato.stanford" />
 
Popper was also puzzled by the stark contrast between the non-scientific character of [[Freudian psychology|Freud]] and [[Alfred Adler|Adler]]'s theories in the field of [[psychology]] and the revolution set off by [[Einstein]]'s [[theory of relativity]] in [[physics]] in the early 20th century. Karl Popper thought that Einstein's theory, as a theory properly grounded in scientific thought and method, was highly 'risky', in the sense that it was possible to deduce consequences from it which were, in the light of the then dominant [[Newtonian physics]], highly improbable (e.g., that light is deflected towards solid bodies—confirmed by Eddington's experiments in 1919), and which would, if they turned out to be false, falsify the whole theory. In contrast, nothing could, even in principle, falsify psychoanalytic theories. He thus came to the conclusion that such theories had more in common with primitive myths than with genuine [[science]].<ref name="plato.stanford" />
 
This led Karl Popper to conclude that what was perceived as the remarkable strengths of psychoanalytical theories were actually their weaknesses. Psychoanalytical theories were crafted in a way that made them able to refute any criticism and give an explanation for every possible form of human behavior. The nature of such theories made it impossible for any criticism or experiment even in principle to show them to be false.<ref name="plato.stanford" /> This realization had an important consequence when he later tackled the problem of demarcation in the philosophy of science, as it led him to posit that the strength of a scientific theory lies in its both being susceptible to falsification, and not actually being falsified by criticism made of it. He considered that if a theory cannot, in principle, be falsified by criticism, it is not a scientific theory.<ref>One of the severest critics of Popper's so-called demarcation thesis was Adolf Grünbaum, 'Is Falsifiability the Touchstone of Scientific Rationality?' (1976), and 'The Degeneration of Popper's Theory of Demarcation' (1989), both in his ''Collected Works'' (edited by Thomas Kupka), vol. I, New York: Oxford University Press 2013, ch. 1 (pp. 9-42) & ch. 2 (43-61)</ref>
 
===Philosophy of science===
 
====Falsifiability/problem of demarcation====
Popper coined the term "critical rationalism" to describe his philosophy. Concerning the method of science, the term indicates his rejection of classical [[empiricism]], and the classical [[inductivism|observationalist-inductivist]] account of science that had grown out of it. Popper argued strongly against the latter, holding that [[scientific theories]] are abstract in nature, and can be tested only indirectly, by reference to their implications. He also held that scientific theory, and human knowledge generally, is irreducibly conjectural or hypothetical, and is generated by the creative imagination in order to solve problems that have arisen in specific historico-cultural settings.
 
Logically, no number of positive outcomes at the level of experimental testing can confirm a scientific theory, but a single counterexample is logically decisive: it shows the theory, from which the implication is derived, to be false. The term "[[falsifiable]]" does not mean something is made false, but rather that, if it is false, it can be shown by observation or experiment.<ref name="Dialogue Talk">[http://dialoguetalk.org/susan-greenfield/bias-free-research/ "Bias-Free Research"] Dialogue Talk.</ref> Popper's account of the logical asymmetry between [[Verification theory|verification]] and [[falsifiability]] lies at the heart of his philosophy of science. It also inspired him to take falsifiability as his criterion of [[Demarcation problem|demarcation]] between what is, and is not, genuinely scientific: a theory should be considered scientific if, and only if, it is falsifiable. This led him to attack the claims of both [[psychoanalysis]] and contemporary [[Marxism]] to scientific status, on the basis that their theories are not falsifiable.
 
Popper also wrote extensively against the famous [[Copenhagen interpretation]] of [[quantum mechanics]]. He strongly disagreed with [[Niels Bohr]]'s [[instrumentalism]] and supported [[Albert Einstein]]'s [[scientific realism|realist]] approach to scientific theories about the universe. Popper's falsifiability resembles [[Charles Sanders Peirce|Charles Peirce]]'s nineteenth century [[fallibilism]]. In ''Of Clocks and Clouds'' (1966), Popper remarked that he wished he had known of Peirce's work earlier.
 
In ''All Life is Problem Solving'', Popper sought to explain the apparent progress of scientific knowledge — that is, how it is that our understanding of the universe seems to improve over time. This problem arises from his position that the truth content of our theories, even the best of them, cannot be verified by scientific testing, but can only be falsified. Again, in this context the word 'falsified' does not refer to something being 'fake'; rather, that something can be (i.e., is ''capable'' of being) shown to be false by observation or experiment. Some things simply do not lend themselves to being shown to be false, and therefore, are not falsifiable. If so, then how is it that the growth of science appears to result in a [[The growth of knowledge|growth in knowledge]]? In Popper's view, the advance of scientific knowledge is an ''evolutionary'' process characterised by his formula:
 
<math>\mathrm{PS}_1 \rightarrow \mathrm{TT}_1 \rightarrow \mathrm{EE}_1 \rightarrow \mathrm{PS}_2. \, </math>
 
In response to a given problem situation (<math>\mathrm{PS}_1</math>), a number of competing conjectures, or tentative theories (<math>\mathrm{TT}</math>), are systematically subjected to the most rigorous attempts at falsification possible. This process, error elimination (<math>\mathrm{EE}</math>), performs a similar function for science that [[natural selection]] performs for [[biological evolution]]. Theories that better survive the process of refutation are not more true, but rather, more "fit"—in other words, more applicable to the problem situation at hand (<math>\mathrm{PS}_1</math>). Consequently, just as a species' biological fitness does not ensure continued survival, neither does rigorous testing protect a scientific theory from refutation in the future. Yet, as it appears that the engine of biological evolution has produced, over time, adaptive traits equipped to deal with more and more complex problems of survival, likewise, the evolution of theories through the scientific method may, in Popper's view, reflect a certain type of progress: toward more and more interesting problems (<math>\mathrm{PS}_2</math>). For Popper, it is in the interplay between the tentative theories (conjectures) and error elimination (refutation) that scientific knowledge advances toward greater and greater problems; in a process very much akin to the interplay between genetic variation and natural selection.
 
====Falsification/problem of induction====
Among his contributions to philosophy is his claim to have solved the philosophical [[problem of induction]].  He states that while there is no way to prove that the sun will rise, it is possible to formulate the theory that every day the sun will rise; if it does not rise on some particular day, the theory will be falsified and will have to be replaced by a different one. Until that day, there is no need to reject the assumption that the theory is true. Nor is it rational according to Popper to make instead the more complex assumption that the sun will rise until a given day, but will stop doing so the day after, or similar statements with additional conditions.
 
Such a theory would be true with higher probability, because it cannot be attacked so easily: to falsify the first one, it is sufficient to find that the sun has stopped rising; to falsify the second one, one additionally needs the assumption that the given day has not yet been reached. Popper held that it is the least likely, or most easily falsifiable, or simplest theory (attributes which he identified as all the same thing) that explains known facts that one should rationally prefer. His opposition to positivism, which held that it is the theory most likely to be true that one should prefer, here becomes very apparent. It is impossible, Popper argues, to ensure a theory to be true; it is more important that its falsity can be detected as easily as possible.
 
Popper and [[David Hume]] agreed that there is often a psychological belief that the sun will rise tomorrow, but both denied that there is logical justification for the supposition that it will, simply because it always has in the past. Popper writes, "I approached the problem of induction through Hume. Hume, I felt, was perfectly right in pointing out that induction cannot be logically justified." (''Conjectures and Refutations'', p.&nbsp;55)
 
===Rationality===
Popper held that rationality is not restricted to the realm of empirical or scientific theories, but that it is merely a special case of the general method of criticism, the method of finding and eliminating contradictions in knowledge without ad-hoc-measures. According to this view, rational discussion about metaphysical ideas, about moral values and even about purposes is possible. Popper's student [[William W. Bartley|W.W. Bartley III]] tried to radicalise this idea and made the controversial claim that not only can criticism go beyond empirical knowledge, but that everything can be rationally criticised.
 
To Popper, who was an anti-[[justificationism|justificationist]], traditional philosophy is misled by the false [[principle of sufficient reason]]. He thinks that no assumption can ever be or needs ever to be justified, so a lack of justification is not a justification for doubt. Instead, theories should be tested and scrutinised. It is not the goal to bless theories with claims of certainty or justification, but to eliminate errors in them. He writes, "there ''are'' no such things as good positive reasons; nor do we need such things [...] But [philosophers] obviously cannot quite bring [themselves] to believe that this is my opinion, let alone that it is right" (''The Philosophy of Karl Popper'', p.&nbsp;1043)
 
===Philosophy of arithmetic===
Popper's principle of falsifiability runs into ''[[prima facie]]'' difficulties when the epistemological status of mathematics is considered. It is difficult to conceive how simple statements of arithmetic, such as "2 + 2 = 4", could ever be shown to be false. If they are not open to falsification they can not be scientific. If they are not scientific, it needs to be explained how they can be informative about real world objects and events.
 
Popper's solution<ref>Popper, Karl Raimund (1946) Aristotelian Society Supplementary Volume XX.</ref> was an original contribution in the [[philosophy of mathematics]]. His idea was that a number statement such as "2 apples + 2 apples = 4 apples" can be taken in two senses. In one sense it is irrefutable and [[logical truth|logically true]], in the second sense it is factually true and falsifiable. Concisely, the pure mathematics "2 + 2 = 4" is always true, but, when the formula is applied to real world apples, it is open to falsification.<ref>Gregory, Frank Hutson (1996) [[s:Arithmetic and Reality: A Development of Popper's Ideas|Arithmetic and Reality: A Development of Popper's Ideas]]. City University of Hong Kong. Republished in Philosophy of Mathematics Education Journal No. 26 (December 2011).</ref>
 
===Political philosophy===
{{Liberalism sidebar}}
In ''[[The Open Society and Its Enemies]]'' and ''[[The Poverty of Historicism]]'', Popper developed a critique of [[historicism]] and a defence of the 'Open Society'. Popper considered historicism to be the theory that history develops inexorably and necessarily according to knowable general laws towards a determinate end. He argued that this view is the principal theoretical presupposition underpinning most forms of [[authoritarianism]] and [[totalitarianism]]. He argued that historicism is founded upon mistaken assumptions regarding the nature of scientific law and prediction. Since the growth of human knowledge is a causal factor in the evolution of human history, and since "no society can predict, scientifically, its own future states of knowledge",<ref>The Poverty of Historicism, page 21</ref> it follows, he argued, that there can be no predictive science of human history. For Popper, metaphysical and historical indeterminism go hand in hand. In ''After The Open Society'', which was published posthumously, a large collection of his previously unpublished and uncollected essays on social and political topics was assembled. In this, one can trace his ideas from material that pre-dated ''The Open Society'' to something that was completed just as he died.
 
In a 1992 lecture, Popper explained the connection between his political philosophy and his philosophy of science. As he stated, he was in his early years impressed by communism and also active in the Austrian Communist party. What had a profound effect on him was an event that happened in 1919: during a riot, caused by the Communists, the police shot several people, including some of Popper's friends. When Popper later told the leaders of the Communist party about this, they responded by stating that this loss of life was necessary in working towards the inevitable workers' revolution. This statement did not convince Popper and he started to think about what kind of reasoning would justify such a statement. He later concluded that there could not be any justification for it, and this was the start of his later criticism of historicism.
 
In 1947, Popper founded with [[Friedrich Hayek]], [[Milton Friedman]], [[Ludwig von Mises]] and others the [[Mont Pelerin Society]] to defend [[classical liberalism]], in the spirit of the Open Society.
 
====The paradox of tolerance====
{{Main|Paradox of tolerance}}
Although Popper was an advocate of toleration, he said that intolerance should not be tolerated, for if tolerance allowed intolerance to succeed completely, tolerance itself would be threatened. In ''[[The Open Society and Its Enemies]]'', he argued:
 
{{quote|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. – In this formulation, I do not imply, for instance, that we should always suppress the utterance of intolerant philosophies; as long as we can counter them by rational argument and keep them in check by public opinion, suppression would certainly be most unwise. But we should claim the ''right'' to suppress them if necessary even by force; for it may easily turn out that they are not prepared to meet us on the level of rational argument, but begin by denouncing all argument; they may forbid their followers to listen to rational argument, because it is deceptive, and teach them to answer arguments by the use of their fists or pistols. We should therefore claim, in the name of tolerance, the right not to tolerate the intolerant. We should claim that any movement preaching intolerance places itself outside the law, and we should consider incitement to intolerance and persecution as criminal, in the same way as we should consider incitement to murder, or to kidnapping, or to the revival of the slave trade, as criminal.<ref>''The Open Society and Its Enemies: The Spell of Plato'' by Karl Raimund Popper, Volume 1, 1947, George Routledge & sons, ltd., pg 226, Notes to chapter 7: http://www.archive.org/details/opensocietyandit033120mbp,</ref><ref>''The Open Society and Its Enemies: The Spell of Plato'', by Karl Raimund Popper, Princeton University Press, 1971, ISBN 0-691-01968-1, pg 265</ref><ref>''The Open Society And Its Enemies, Complete: Volumes I and II'', Karl R. Popper, 1962, Fifth edition (revised), 1966, ([http://ia600801.us.archive.org/34/items/OpenSocietyAndItsEnemies/Karl-Popper-Open-Society-and-Its-Enemies.pdf PDF])</ref><ref>''The Open Society and Its Enemies'', [http://books.google.com/books?id=_M_E5QczOBAC&pg=PA581 p. 581]</ref></blockquote>}}
 
===Metaphysics===
 
====Truth====
As early as 1934, Popper wrote of the search for truth as "one of the strongest motives for scientific discovery."{{citation needed|date=March 2012}} Still, he describes in ''Objective Knowledge'' (1972) early concerns about the much-criticised notion of [[Correspondence theory of truth|truth as correspondence]]. Then came the [[semantic theory of truth]] formulated by the logician [[Alfred Tarski]] and published in 1933. Popper writes of learning in 1935 of the consequences of Tarski's theory, to his intense joy. The theory met critical objections to [[truth]] as correspondence and thereby rehabilitated it. The theory also seemed, in Popper's eyes, to support [[metaphysical realism]] and the regulative idea of a search for truth.
 
According to this theory, the conditions for the truth of a sentence as well as the sentences themselves are part of a [[metalanguage]]. So, for example, the sentence "Snow is white" is true if and only if snow is white. Although many philosophers have interpreted, and continue to interpret, Tarski's theory as a [[Deflationary theory of truth|deflationary theory]], Popper refers to it as a theory in which "is true" is replaced with "[[correspondence theory|corresponds to the facts]]". He bases this interpretation on the fact that examples such as the one described above refer to two things: assertions and the facts to which they refer. He identifies Tarski's formulation of the truth conditions of sentences as the introduction of a "metalinguistic predicate" and distinguishes the following cases:
 
# "John called" is true.
# "It is true that John called."
 
The first case belongs to the metalanguage whereas the second is more likely to belong to the object language. Hence, "it is true that" possesses the logical status of a redundancy. "Is true", on the other hand, is a predicate necessary for making general observations such as "John was telling the truth about Phillip."
 
Upon this basis, along with that of the logical content of assertions (where logical content is inversely proportional to probability), Popper went on to develop his important notion of [[verisimilitude]] or "truthlikeness". The intuitive idea behind verisimilitude is that the assertions or hypotheses of scientific theories can be objectively measured with respect to the amount of truth and falsity that they imply. And, in this way, one theory can be evaluated as more or less true than another on a quantitative basis which, Popper emphasises forcefully, has nothing to do with "subjective probabilities" or other merely "epistemic" considerations.
 
The simplest mathematical formulation that Popper gives of this concept can be found in the tenth chapter of ''[[Conjectures and Refutations]]''. Here he defines it as:
 
: <math>\mathit{Vs}(a)=\mathit{CT}_v(a)-\mathit{CT}_f(a) \,</math>
 
where <math>\mathit{Vs}(a)</math> is the verisimilitude of ''a'', <math>\mathit{CT}_v(a)</math> is a measure of the content of truth of ''a'', and <math>\mathit{CT}_f(a)</math> is a measure of the content of the falsity of ''a''.
 
Popper's original attempt to define not just verisimilitude, but an actual measure on it, turned out to be inadequate. However, it inspired a wealth of new attempts.<ref>{{cite web|url=http://plato.stanford.edu/entries/truthlikeness/ |title=Truthlikeness (Stanford Encyclopedia of Philosophy) |publisher=Plato.stanford.edu |date= |accessdate=2012-12-21}}</ref>
 
====Cosmological pluralism====
{{main|Popperian cosmology}}
Knowledge, for Popper, was objective, both in the sense that it is objectively true (or truthlike), and also in the sense that knowledge has an ontological status (i.e., knowledge as object) independent of the knowing subject (''Objective Knowledge: An Evolutionary Approach'', 1972). He proposed [[Popper's three worlds|three worlds]]:<ref>Karl Popper, Three Worlds, The Tanner Lecture on Human Values, The University of Michigan, 1978.</ref>  World One, being the physical world, or physical states; World Two, being the world of mind, or mental states, ideas, and perceptions; and World Three, being the body of human knowledge expressed in its manifold forms, or the products of the second world made manifest in the materials of the first world (i.e., books, papers, paintings, symphonies, and all the products of the human mind). World Three, he argued, was the product of individual human beings in exactly the same sense that an animal path is the product of individual animals, and that, as such, has an existence and evolution independent of any individual knowing subjects. The influence of World Three, in his view, on the individual human mind (World Two) is at least as strong as the influence of World One. In other words, the knowledge held by a given individual mind owes at least as much to the total accumulated wealth of human knowledge, made manifest, as to the world of direct experience. As such, the growth of human knowledge could be said to be a function of the independent evolution of World Three. Many contemporary philosophers, such as Daniel Dennett, have not embraced Popper's Three World conjecture, due mostly, it seems, to its resemblance to [[Cartesian dualism]].
 
====Origin and evolution of life====
The [[creation–evolution controversy]] in the United States raises the issue of whether creationistic ideas may be legitimately called science and whether evolution itself may be legitimately called science. In the debate, both sides and even courts in their decisions have frequently invoked Popper's criterion of falsifiability. In this context, passages written by Popper are frequently quoted in which he speaks about such issues himself. For example, he famously stated "[[Darwinism]] is not a testable scientific theory, but a [[Metaphysics|metaphysical]] research program—a possible framework for testable scientific theories." He continued:
 
{{quote|And yet, the theory is invaluable. I do not see how, without it, our knowledge could have grown as it has done since Darwin. In trying to explain experiments with bacteria which become adapted to, say, [[penicillin]], it is quite clear that we are greatly helped by the theory of natural selection. Although it is metaphysical, it sheds much light upon very concrete and very practical researches. It allows us to study adaptation to a new environment (such as a penicillin-infested environment) in a rational way: it suggests the existence of a mechanism of adaptation, and it allows us even to study in detail the mechanism at work.<ref>''Unended Quest'' ch. 37 – see Bibliography</ref>}}
 
He also noted that [[theism]], presented as explaining adaptation, "was worse than an open admission of failure, for it created the impression that an ultimate explanation had been reached".<ref name="popper_on_natural_selection">
{{cite web
|url=http://www.talkorigins.org/indexcc/CA/CA211_1.html
|title=CA211.1: Popper on natural selection's testability
|publisher=[[talk.origins]]
|accessdate=2009-05-26
|date=2005-11-02
|last=
|first=
}}
</ref>
 
Popper later said:
 
{{quote|When speaking here of Darwinism, I shall speak always of today's theory—that is Darwin's own theory of natural selection supported by the [[Mendelian inheritance|Mendelian theory of heredity]], by the theory of the mutation and recombination of genes in a gene pool, and by the decoded genetic code. This is an immensely impressive and powerful theory. The claim that it completely explains evolution is of course a bold claim, and very far from being established. All scientific theories are conjectures, even those that have successfully passed many severe and varied tests. The Mendelian underpinning of modern Darwinism has been well tested, and so has the theory of evolution which says that all terrestrial life has evolved from a few primitive unicellular organisms, possibly even from one single organism.<ref name="popper_on_natural_selection"/>}}
 
He explained that the difficulty of testing had led some people to describe natural selection as a [[tautology (logic)|tautology]], and that he too had in the past described the theory as 'almost tautological', and had tried to explain how the theory could be untestable (as is a tautology) and yet of great scientific interest:
 
{{quote|My solution was that the doctrine of natural selection is a most successful metaphysical research programme. It raises detailed problems in many fields, and it tells us what we would expect of an acceptable solution of these problems. I still believe that natural selection works in this way as a research programme. Nevertheless, I have changed my mind about the testability and logical status of the theory of natural selection; and I am glad to have an opportunity to make a recantation.<ref name="popper_on_natural_selection"/>}}
 
Popper summarized his new view as follows:
 
{{quote|The theory of natural selection may be so formulated that it is far from tautological. In this case it is not only testable, but it turns out to be not strictly universally true. There seem to be exceptions, as with so many biological theories; and considering the random character of the variations on which natural selection operates, the occurrence of exceptions is not surprising. Thus not all phenomena of evolution are explained by natural selection alone. Yet in every particular case it is a challenging research program to show how far natural selection can possibly be held responsible for the evolution of a particular organ or behavioral program.<ref>Karl Popper in ''Evolutionary Epistemology, Rationality, and the Sociology of Knowledge'' by Radnitzky, Bartley, and Popper, pp. 144–145, accessible at [http://books.google.com/books?id=QnFiTrCzg5oC&pg=PA145]</ref>
}}
 
These frequently quoted passages are only a very small part of what Popper wrote on the issue of evolution, however, and give the wrong impression that he mainly discussed questions of its falsifiability. Popper never invented this criterion to give justifiable use of words like science. In fact, Popper says at the beginning of ''Logic of Scientific Discovery'' that it is not his aim to define science, and that science can in fact be defined quite arbitrarily.
 
Popper had his own sophisticated views on evolution that go much beyond what the frequently-quoted passages say.<ref>For a secondary source see H. Keuth: ''The philosophy of Karl Popper'', section 15.3 "World 3 and emergent evolution". See also John Watkins: Popper and Darwinism. ''The Power of Argumentation'' (Ed Enrique Suárez Iñiguez). Primary sources are, especially ''Objective Knowledge: An evolutionary approach'', section "Evolution and the Tree of Knowledge", and ''Evolutionary epistemology'' (Eds. G. Radnitzsky, W.W. Bartley), section "Natural selection and the emergence of mind", ''In search of a better world'', section "Knowledge and the shaping of rationality: the serach for a better world", p. 16, ''Knowledge and the Body-Mind Problem: In Defence of Interaction'', section "World 3 and emergent evolution", ''A world of propensities'', section "Towards an evolutionary theory of knowledge", ''The Self and Its Brain: An Argument for Interactionism'' (with John C. Eccles), sections "The biological approach to human knowledge and intelligence" and "The biological function of conscious and intelligent activity".</ref> In effect, Popper agreed with some of the points of both creationists and naturalists, but also disagreed with both views on crucial aspects. Popper understood the universe as a creative entity that invents new things, including life, but without the necessity of something like a god, especially not one who is pulling strings from behind the curtain. He said that evolution must, as the creationists say, work in a goal-directed way<ref>D. W. Miller: Karl Popper, a scientific memoir. ''Out of Error'', p. 33</ref> but disagreed with their view that it must necessarily be the hand of god that imposes these goals onto the stage of life.
 
Instead, he formulated the spearhead model of evolution, a version of genetic pluralism. According to this model, living organisms themselves have goals, and act according to these goals, each guided by a central control. In its most sophisticated form, this is the brain of humans, but controls also exist in much less sophisticated ways for species of lower complexity, such as the [[amoeba]]. This control organ plays a special role in evolution—it is the "spearhead of evolution". The goals bring the purpose into the world. Mutations in the genes that determine the structure of the control may then cause drastic changes in behaviour, preferences and goals, without having an impact on the organism's [[phenotype]]. Popper postulates that such purely behavioural changes are less likely to be lethal for the organism compared to drastic changes of the phenotype.<ref>K. Popper: ''Objective Knowledge'', section "Evolution and the Tree of Knowledge", subsection "Addendum. The Hopeful Behavioural Monster" (p. 281)</ref>
 
Popper contrasts his views with the notion of the "hopeful monster" that has large phenotype mutations and calls it the "hopeful behavioural monster". After behaviour has changed radically, small but quick changes of the phenotype follow to make the organism fitter to its changed goals. This way it looks as if the phenotype were changing guided by some invisible hand, while it is merely natural selection working in combination with the new behaviour. For example, according to this hypothesis, the eating habits of the giraffe must have changed before its elongated neck evolved. Popper contrasted this view as evolution from within or active Darwinism (the organism actively trying to discover new ways of life and being on a quest for conquering new ecological niches),<ref>[http://www.science-frontiers.com/philosophical-confusion.htm Philosophical confusion? – Science Frontiers]</ref><ref>Michel Ter Hark: ''Popper, Otto Selz and the Rise Of Evolutionary Epistemology'', p. 184f</ref> with the naturalistic evolution from without (which has the picture of a hostile environment only trying to kill the mostly passive organism, or perhaps segregate some of its groups).
 
Popper was a key figure encouraging patent lawyer [[Günter Wächtershäuser]] to publish his [[Iron–sulfur world theory]] on [[abiogenesis]] and his criticism of "soup" theory.
 
About the creation-evolution controversy itself, Popper wrote that he considered it "a somewhat sensational clash between a brilliant scientific hypothesis concerning the history of the various species of animals and plants on earth, and an older metaphysical theory which, incidentally, happened to be part of an established religious belief" with a footnote to the effect that "[he] agree[s] with Professor C.E. Raven when, in his ''Science, Religion, and the Future'', 1943, he calls this conflict 'a storm in a Victorian tea-cup'; though the force of this remark is perhaps a little impaired by the attention he pays to the vapours still emerging from the cup--to the Great Systems of Evolutionist Philosophy, produced by Bergson, Whitehead, Smuts, and others."<ref>Karl R. Popper, ''The Poverty of Historicism'', p. 97</ref>
 
====Free will====
Popper and [[John Eccles (neurophysiologist)|John Eccles]] speculated on the problem of [[free will]] for many years generally agreeing on an [[Interactionist dualism|interactionist dualist]] theory of mind. However, although Popper was a body-mind dualist, he did not think that the mind is [[substance dualism|a substance separate from the body]]: he thought that mental or psychological properties or aspects of people [[property dualism|are distinct from physical ones]].<ref>Popper, K. R. "Of Clouds and Clocks," in his Objective Knowledge, corrected edition, pp. 206–55, Oxford, Oxford University Press (1973), p. 231 footnote 43, & p. 252; also Popper, K. R. ''[http://www.informationphilosopher.com/solutions/philosophers/popper/natural_selection_and_the_emergence_of_mind.html “Natural Selection and the Emergence of Mind”]'', 1977.</ref>
 
When he gave the second [[Arthur Holly Compton]] Memorial Lecture in 1965, Popper revisited the idea of [[quantum indeterminacy]] as a source of human freedom. Eccles had suggested that "critically poised neurons" might be influenced by the mind to assist in a decision. Popper criticised Compton's idea of amplified quantum events affecting the decision. He wrote:
 
{{quote|The idea that the only alternative to determinism is just sheer chance was taken over by [[Moritz Schlick|Schlick]], together with many of his views on the subject, from [[David Hume|Hume]], who asserted that 'the removal' of what he called 'physical necessity' must always result in 'the same thing with ''chance''. As objects must either be conjoin'd or not,... 'tis impossible to admit of any medium betwixt chance and an absolute necessity'.}}
 
{{quote|I shall later argue against this important doctrine according to which the alternative to determinism is sheer chance. Yet I must admit that the doctrine seems to hold good for the quantum-theoretical models which have been designed to explain, or at least to illustrate, the possibility of human freedom. This seems to be the reason why these models are so very unsatisfactory.<ref>Popper, K. R. "Of Clouds and Clocks," in: ''Objective Knowledge'', corrected edition, pp. 227, Oxford, Oxford University Press (1973). Popper's Hume quote is from ''Treatise on Human Understanding'', (see note 8) Book I, Part I, Section XIV, p.171</ref>}}
 
{{quote|Hume's and Schlick's ontological thesis that there cannot exist anything intermediate between chance and determinism seems to me not only highly dogmatic (not to say doctrinaire) but clearly absurd; and it is understandable only on the assumption that they believed in a complete determinism in which chance has no status except as a symptom of our ignorance.<ref>''Of Clouds and Clocks'', in ''Objective Knowledge: An Evolutionary Approach'', Oxford (1972) p. 227ff.</ref>}}
 
Popper called not for something between chance and necessity but for a combination of randomness and control to explain freedom, though not yet explicitly in two stages with random chance before the controlled decision, saying, "freedom is not just chance but, rather, the result of a subtle interplay between something almost random or haphazard, and something like a restrictive or selective control."<ref>''ibid'', p.232</ref>
 
Then in his 1977 book with John Eccles, ''The Self and its Brain'', Popper finally formulates the two-stage model in a temporal sequence. And he compares free will to Darwinian evolution and natural selection:
 
{{quote|New ideas have a striking similarity to genetic mutations. Now, let us look for a moment at genetic mutations. Mutations are, it seems, brought about by quantum theoretical indeterminacy (including radiation effects). Accordingly, they are also probabilistic and not in themselves originally selected or adequate, but on them there subsequently operates natural selection which eliminates inappropriate mutations. Now we could conceive of a similar process with respect to new ideas and to free-will decisions, and similar things.}}
 
{{quote|That is to say, a range of possibilities is brought about by a probabilistic and quantum mechanically characterised set of proposals, as it were – of possibilities brought forward by the brain. On these there then operates a kind of selective procedure which eliminates those proposals and those possibilities which are not acceptable to the mind.<ref>Eccles, John C. and Karl Popper. ''The Self and Its Brain: An Argument for Interactionism,'' Routledge (1984)</ref>}}
 
Other thinkers who have formulated a two-stage model for free will include [[William James]], [[Henri Poincaré]], [[Arthur Compton]], [[Henry Margenau]], and [[Daniel Dennett]].
 
===Religion and God===
In an interview<ref name="Edward Zerin 1998">Edward Zerin: Karl Popper On God: The Lost Interview. ''Skeptic'' '''6''':2 (1998)</ref> that Popper gave in 1969 with the condition that it shall be kept secret until after his death, he summarized his position on God as follows: "I don't know whether God exists or not. ... Some forms of atheism are arrogant and ignorant and should be rejected, but [[agnosticism]]—to admit that we don't know and to search—is all right. ... When I look at what I call the gift of life, I feel a gratitude which is in tune with some religious ideas of God. However, the moment I even speak of it, I am embarrassed that I may do something wrong to God in talking about God." He objected to organised religion, saying "it tends to use the name of God in vain", noting the danger of fanaticism because of religious conflicts: "The whole thing goes back to myths which, though they may have a kernel of truth, are untrue. Why then should the Jewish myth be true and the Indian and Egyptian myths not be true?" In a letter unrelated to the interview, he stressed his tolerant attitude: "Although I am not for religion, I do think that we should show respect for anybody who believes honestly."<ref name=frs/><ref>Popper archives fasc. 297.11</ref><ref>See also Karl Popper: On freedom. ''All life is problem solving'' (1999), chapter 7, p. 81f</ref>
 
==Influence==
[[File:Karl Popper2.jpg|left|thumb|Sir Karl Popper in 1990]]
Popper played a vital role in establishing the [[philosophy of science]] as a vigorous, autonomous discipline within philosophy, through his own prolific and influential works, and also through his influence on his own contemporaries and students. Popper founded in 1946 the Department of Philosophy, Logic and Scientific Method at the [[London School of Economics]] and there lectured and influenced both [[Imre Lakatos]] and [[Paul Feyerabend]], two of the foremost philosophers of science in the next generation of philosophy of science. (Lakatos significantly modified Popper's position, and Feyerabend repudiated it entirely, but the work of both is deeply influenced by Popper and engaged with many of the problems that Popper set.)
 
While there is some dispute as to the matter of influence, Popper had a long-standing and close friendship with economist [[Friedrich Hayek]], who was also brought to the London School of Economics from Vienna. Each found support and similarities in the other's work, citing each other often, though not without qualification. In a letter to Hayek in 1944, Popper stated, "I think I have learnt more from you than from any other living thinker, except perhaps [[Alfred Tarski]]."<ref>Hacohen, 2000</ref> Popper dedicated his ''[[Conjectures and Refutations]]'' to Hayek. For his part, Hayek dedicated a collection of papers, ''Studies in Philosophy, Politics, and Economics'', to Popper, and in 1982 said, "...ever since his ''Logik der Forschung'' first came out in 1934, I have been a complete adherent to his general theory of methodology."<ref>Weimer and Palermo, 1982</ref>
 
Popper also had long and mutually influential friendships with art historian [[Ernst Gombrich]], biologist [[Peter Medawar]], and neuro-scientist [[John Carew Eccles]].
 
Popper's influence, both through his work in philosophy of science and through his political philosophy, has also extended beyond the academy. One of Popper's students at the London School of Economics was the billionaire investor [[George Soros]],{{Citation needed|date=November 2011}} among whose [[philanthropy|philanthropic]] foundations is the [[Open Society Institute]], a think-tank named in honor of Popper's ''[[The Open Society and Its Enemies]]''.{{Citation needed|date=November 2011}}
 
Popperian philosophy also inspired the creation of [[Taking Children Seriously]], a [[Libertarianism|libertarian]] movement which noticed that Popper's general theory of knowledge creation does not differentiate between adults and children.
 
==Criticism==
 
Most criticisms of Popper's philosophy are of the falsification, or error elimination, element in his account of problem solving. It is intended as an ideal, practical method of effective human problem solving; as such, the current conclusions of science are stronger than pseudo-sciences or non-sciences, insofar as they have survived this particularly vigorous selection method. He does not argue that any such conclusions are therefore true, or that this describes the actual methods of any particular scientist.{{citation needed|date=June 2012}}
 
Rather, it is a recommended ideal method that, if enacted by a system or community, will over time lead to slow but steady progress of a sort (relative to how well the system or community enacts the method). It has been suggested that Popper's ideas are often mistaken for a hard logical account of truth because of the historical co-incidence of their appearing at the same time as [[logical positivism]], the followers of which mistook his aims for their own.<ref>Bryan Magee 1973: Popper (Modern Masters series)</ref>
 
The [[confirmation holism|Quine-Duhem thesis]] argues that it's impossible to test a single hypothesis on its own, since each one comes as part of an environment of theories. Thus we can only say that the whole package of relevant theories has been collectively falsified, but cannot conclusively say which element of the package must be replaced. An example of this is given by the discovery of the planet [[Neptune]]: when the motion of [[Uranus]] was found not to match the predictions of Newton's laws, the theory "There are seven planets in the solar system" was rejected, and not Newton's laws themselves. Popper discussed this critique of [[Falsifiability#Naïve|naïve falsificationism]] in Chapters 3 & 4 of ''[[The Logic of Scientific Discovery]]''. For Popper, theories are accepted or rejected via a sort of selection process. Theories that say more about the way things appear are to be preferred over those that do not; the more generally applicable a theory is, the greater its value. Thus Newton's laws, with their wide general application, are to be preferred over the much more specific "the solar system has seven planets".{{Dubious|date=February 2010|reason=I just rechecked the mentioned chapters 3–4 of 'Logic of Scientific Discovery', and they don't appear to say any of this, or its equivalent – quotations, please, if that is disagreed – see talk.}}
 
[[Thomas Kuhn]]'s influential book ''[[The Structure of Scientific Revolutions]]'' argued that scientists work in a series of [[paradigm]]s, and that falsificationist methodologies would make science impossible:
 
{{quote|No theory ever solves all the puzzles with which it is confronted at a given time; nor are the solutions already achieved often perfect. On the contrary, it is just the incompleteness and imperfection of the existing data-theory fit that, at any given time, define many of the puzzles that characterize normal science. If any and every failure to fit were ground for theory rejection, all theories ought to be rejected at all times. On the other hand, if only severe failure to fit justifies theory rejection, then the Popperians will require some criterion of 'improbability' or of 'degree of falsification.' In developing one they will almost certainly encounter the same network of difficulties that has haunted the advocates of the various probabilistic verification theories [that the evaluative theory cannot itself be legitimated without appeal to another evaluative theory, leading to regress]<ref>{{Cite book | author=Kuhn, Thomas | authorlink= | coauthors= | title=The Structure of Scientific Revolutions | year=1970 | publisher=University of Chicago Press | location=Chicago | isbn= }}</ref>|}}
 
Popper's student [[Imre Lakatos]] attempted to reconcile Kuhn's work with [[falsificationism]] by arguing that science progresses by the falsification of ''research programs'' rather than the more specific [[universal quantification|universal statements]] of naïve falsificationism. Another of Popper's students [[Paul Feyerabend]] ultimately rejected any prescriptive methodology, and argued that the only universal method characterising scientific progress was ''anything goes''.
 
Popper claimed to have recognised already in the 1934 version of his ''Logic of Discovery'' a fact later stressed by Kuhn, "that scientists necessarily develop their ideas within a definite theoretical framework", and to that extent to have anticipated Kuhn's central point about 'normal science'.<ref>'K R Popper (1970)', "Normal Science and its Dangers", pages 51–58 in [[#refcgk1970|I Lakatos & A Musgrave (eds.) (1970)]], at [http://books.google.com/books?id=Vutfm5n6LKYC&pg=PA51 page 51].</ref> (But Popper criticised what he saw as Kuhn's relativism.<ref>'K R Popper (1970)', in I Lakatos & A Musgrave (eds.) (1970), at [http://books.google.com/books?id=Vutfm5n6LKYC&pg=PA56 page 56].</ref>) Also, in his collection ''[[Conjectures and Refutations]]: The Growth of Scientific Knowledge'' (Harper & Row, 1963), Popper writes, "Science must begin with myths, and with the criticism of myths; neither with the collection of observations, nor with the invention of experiments, but with the critical discussion of myths, and of magical techniques and practices. The scientific tradition is distinguished from the pre-scientific tradition in having two layers. Like the latter, it passes on its theories; but it also passes on a critical attitude towards them. The theories are passed on, not as dogmas, but rather with the challenge to discuss them and improve upon them."
 
Another objection is that it is not always possible to demonstrate falsehood definitively, especially if one is using [[statistical significance|statistical]] criteria to evaluate a [[null hypothesis]]. More generally it is not always clear, if evidence contradicts a hypothesis, that this is a sign of flaws in the hypothesis rather than of flaws in the evidence. However, this is a misunderstanding of what Popper's philosophy of science sets out to do. Rather than offering a set of instructions that merely need to be followed diligently to achieve science, Popper makes it clear in ''The Logic of Scientific Discovery'' that his belief is that the resolution of conflicts between hypotheses and observations can only be a matter of the collective judgment of scientists, in each individual case.<ref name="LdF">Popper, Karl, (1934) ''Logik der Forschung'', Springer. Vienna. Amplified English edition, Popper (1959), ISBN 0-415-27844-9</ref>
 
In a book called ''Science Versus Crime'', Houck writes<ref>Houck, Max M., ''Science Versus Crime'', Infobase Publishing, 2009, [http://books.google.co.uk/books/about/Science_Versus_Crime.html?id=z4UFw18Lwy0C p. 65]</ref> that Popper's falsificationism can be questioned logically: it is not clear how Popper would deal with a statement like "for every metal, there is a temperature at which it will melt." The hypothesis cannot be falsified by any possible observation, for there will always be a higher temperature than tested at which the metal may in fact melt, yet it seems to be a valid scientific hypothesis. These examples were pointed out by [[Carl Gustav Hempel]]. Hempel came to acknowledge that Logical Positivism's verificationism was untenable, but argued that falsificationism was equally untenable on logical grounds alone. The simplest response to this is that, because Popper describes how theories attain, maintain and lose scientific status, individual consequences of currently accepted scientific theories are scientific in the sense of being part of tentative scientific knowledge, and both of Hempel's examples fall under this category. For instance, [[atomic theory]] implies that all metals melt at some temperature.
 
An early adversary of Popper's critical rationalism, [[Karl-Otto Apel]] attempted a comprehensive refutation of Popper's philosophy. In ''Transformation der Philosophie'' (1973), Apel charged Popper with being guilty of, amongst other things, a pragmatic contradiction.<ref>See: "Apel, Karl-Otto," ''La philosophie de A a Z'', by Elizabeth Clement, Chantal Demonque, Laurence Hansen-Love, and Pierre Kahn, Paris, 1994, Hatier, 19–20. See Also: ''Towards a Transformation of Philosophy (Marquette Studies in Philosophy, No 20)'', by Karl-Otto Apel, trans., Glyn Adey and David Fisby, Milwaukee, 1998, Marquette University Press.</ref>
 
[[Charles Taylor (philosopher)|Charles Taylor]] accuses Popper of exploiting his worldwide fame as an [[epistemologist]] to diminish the importance of philosophers of the 20th century [[continental philosophy|continental tradition]]. According to Taylor, Popper's criticisms are completely baseless, but they are received with an attention and respect that Popper's "intrinsic worth hardly merits".<ref>Taylor, Charles, "Overcoming Epistemology", in ''Philosophical Arguments'', Harvard University Press, 1995, ISBN 0-674-66477-9</ref>
 
In 2004, [[philosopher]] and [[psychologist]] Michel ter Hark ([[Groningen (city)|Groningen]], The Netherlands) published a book, called ''Popper, Otto Selz and the rise of evolutionary epistemology'', ISBN 0-521-83074-5, in which he claimed that Popper took some of his ideas from his tutor, the German psychologist [[Otto Selz]]. Selz himself never published his ideas, partly because of the rise of [[Nazism]] which forced him to quit his work in 1933, and the prohibition of referring to Selz' work. Popper, the historian of ideas and his scholarship, is criticised in some academic quarters, for his rejection of Plato, Hegel and Marx.<ref>See: "Popper is committing a serious historical error in attributing the organic theory of the state to Plato and accusing him of all the fallacies of post-Hegelian and Marxist historicism—the theory that history is controlled by the inexorable laws governing the behavior of superindividual social entities of which human beings and their free choices are merely subordinate manifestations." ''Plato's Modern Enemies and the Theory of Natural Law'', by John Wild, Chicago, 1964, The University of Chicago Press, 23. See Also: "In spite of the high rating one must accord his initial intention of fairness, his hatred for the enemies of the 'open society,' his zeal to destroy whatever seems to him destructive of the welfare of mankind, has led him into the extensive use of what may be called terminological counterpropaganda ..." and "With a few exceptions in Popper's favor, however, it is noticeable that reviewers possessed of special competence in particular fields—and here Lindsay is again to be included—have objected to Popper's conclusions in those very fields ..." and "Social scientists and social philosophers have deplored his radical denial of historical causation, together with his espousal of Hayek's systematic distrust of larger programs of social reform; historical students of philosophy have protested his violent polemical handling of Plato, Aristotle, and particularly Hegel; ethicists have found contradictions in the ethical theory ('critical dualism') upon which his polemic is largely based." ''In Defense of Plato'', by [[Ronald B. Levinson]], New York, 1970, Russell and Russell, 20.</ref>
 
According to [[John N. Gray]], Popper held that "a theory is scientific only in so far as it is falsifiable, and should be given up as soon as it is falsified."<ref>John Gray, Straw Dogs, p.22 Granta Books, London, 2002</ref> By applying Popper's account of scientific method, Gray's ''Straw Dogs'' states that this would have "killed the theories of Darwin and Einstein at birth." When they were first advanced, Gray claims, each of them was "at odds with some available evidence; only later did evidence become available that gave them crucial support."<ref>John Gray, Straw Dogs, Granta Books, London, 2002</ref> Against this, Gray seeks to establish the [[Irrationalist#Irrationalist|irrationalist]] thesis that "the progress of science comes from acting against reason."<ref>John Gray, Straw Dogs, p.22, Granta Books, London, 2002</ref>
 
Gray does not, however, give any indication of what available evidence these theories were at odds with, and his appeal to "crucial support" illustrates the very [[Inductivism|inductivist]] approach to science that Popper sought to show was logically illegitimate. For, according to Popper, Einstein's theory was at least equally as well corroborated as Newton's upon its initial conception; they both equally well accounted for all the hitherto available evidence. Moreover, since Einstein also explained the empirical refutations of Newton's theory, general relativity was immediately deemed suitable for tentative acceptance on the Popperian account.<ref>Karl Popper, Replies to my Critics, Open Court, London, 1974</ref> Indeed, Popper wrote, several decades before Gray's criticism, in reply to a critical essay by [[Imre Lakatos]]:
 
{{quote|It is true that I have used the terms "elimination", and even "rejection" when discussing "refutation". But it is clear from my main discussion that these terms mean, when applied to a scientific theory, that it is eliminated as a contender for the truth- that is, refuted, but not necessarily abandoned. Moreover, I have often pointed out that any such refutation is fallible. It is a typical matter of conjecture and of risk-taking whether or not we accept a refutation and, furthermore, of whether we "abandon" a theory or, say, only modify it, or even stick to it, and try to find some alternative, and methodologically acceptable, way round the problem involved. That I do not conflate even admitted falsity with the need to abandon a theory may be seen from the fact that I have frequently pointed out, that Einstein regarded general relativity as false, yet as a better approximation to the truth than Newton's gravitational theory. He certainly did not "abandon" it. But he worked to the end of his life in an attempt to improve upon it by way of a further generalization.<ref>Karl Popper, Replies to my Critics, p1009 Open Court, London, 1974</ref>}}
 
==Bibliography==
{{Refbegin}}
* ''The Two Fundamental Problems of the Theory of Knowledge'', 1930–33 (as a typescript circulating as ''Die beiden Grundprobleme der Erkenntnistheorie''; as a German book 1979, as English translation 2008), ISBN 0-415-39431-7
* ''[[The Logic of Scientific Discovery]]'', 1934 (as ''Logik der Forschung'', English translation 1959), ISBN 0-415-27844-9
* ''[[The Poverty of Historicism]]'', 1936 (private reading at a meeting in Brussels, 1944/45 as a series of journal articles in ''Econometrica'', 1957 a book), ISBN 0-415-06569-0
* ''[[The Open Society and Its Enemies]]'', 1945 Vol 1 ISBN 0-415-29063-5, Vol 2 ISBN 0-415-29063-5
* ''Quantum Theory and the Schism in Physics'', 1956/57 (as privately circulated galley proofs; published as a book 1982), ISBN 0-415-09112-8
* ''The Open Universe: An Argument for Indeterminism'', 1956/57 (as privately circulated galley proofs; published as a book 1982), ISBN 0-415-07865-2
* ''Realism and the Aim of Science'', 1956/57 (as privately circulated galley proofs; published as a book 1983), ISBN 0-09-151450-9
* ''[[Conjectures and Refutations]]: The Growth of Scientific Knowledge'', 1963, ISBN 0-415-04318-2
* ''Objective Knowledge: An Evolutionary Approach'', 1972, Rev. ed., 1979, ISBN 0-19-875024-2
* ''Unended Quest; An Intellectual Autobiography'', 1976, ISBN 0-415-28590-9
* ''The Self and Its Brain: An Argument for Interactionism'' (with Sir John C. Eccles), 1977, ISBN 0-415-05898-8
* ''In Search of a Better World'', 1984, ISBN 0-415-13548-6
* ''Die Zukunft ist offen'' (''The Future is Open'') (with [[Konrad Lorenz]]), 1985 (in German), ISBN 3-492-00640-X
* ''A World of Propensities'', 1990, ISBN 1-85506-000-0
* ''The Lesson of this Century'', (Interviewer: Giancarlo Bosetti, English translation: Patrick Camiller), 1992, ISBN 0-415-12958-3
* ''All life is Problem Solving'', 1994, ISBN 0-415-24992-9
* ''The Myth of the Framework: In Defence of Science and Rationality'', (Edited by Mark Amadeus Notturno) 1994, ISBN 0-415-13555-9
* ''Knowledge and the Mind-Body Problem: In Defence of Interaction'', (Edited by Mark Amadeus Notturno) 1994 ISBN 0-415-11504-3
* ''The World of Parmenides'', Essays on the Presocratic Enlightenment, 1998, (Edited by Arne F. Petersen with the assistance of Jørgen Mejer), ISBN 0-415-17301-9
* ''After The Open Society'', 2008. (Edited by Jeremy Shearmur and Piers Norris Turner, this volume contains a large number of Popper's previously unpublished or uncollected writings on political and social themes.) ISBN 978-0-415-30908-0
* ''Frühe Schriften'', 2006 (Edited by Troels Eggers Hansen, includes Popper's writings and publications from before the ''Logic'', including his previously unpublished thesis, dissertation and journal articles published that relate to the Wiener Schulreform) ISBN 978-3-16-147632-7
{{Refend}}
 
==See also==
* [[Calculus of predispositions]]
* [[Contributions to liberal theory]]
* [[Evolutionary epistemology]]
* [[Liberalism in Austria]]
* [[Popper's experiment]] (quantum mechanics)
* [[Popperian cosmology]]
* [[Predispositioning theory]]
* [[Psychoanalysis#Criticism|Critique of psychoanalysis]]
* [[Reflexivity (social theory)]]
* [[Positivism dispute]]
 
==References==
{{Reflist|colwidth=25em}}
 
==Further reading==
{{Refbegin}}
* [Comprehensive bibliography:] Lube, Manfred: Karl R. Popper. Bibliographie 1925–2004. Wissenschaftstheorie, Sozialphilosophie, Logik, Wahrscheinlichkeitstheorie, Naturwissenschaften. Frankfurt/Main etc.: Peter Lang, 2005. 576 pp. (Schriftenreihe der Karl Popper Foundation Klagenfurt.3.) ([http://ub.uni-klu.ac.at/cms/sondersammlungen/karl-popper-sammlung/bibliographie/ Current edition])
* Stefano Gattei (philosopher)|Stefano Gattei. ''Karl Popper's Philosophy of Science''. 2009.
* [[David Miller (philosopher)|David Miller]]. ''Critical Rationalism: A Restatement and Defence''. 1994.
* David Miller (Ed.). ''Popper Selections''.
* [[John W. N. Watkins]]. ''Science and Skepticism''. 1984.
* Bailey, Richard, ''Education in the Open Society: Karl Popper and Schooling''. Aldershot, UK: Ashgate 2000. The only book-length examination of Popper's relevance to education.
* Bartley, William Warren III. ''Unfathomed Knowledge, Unmeasured Wealth''. La Salle, IL: Open Court Press 1990. A look at Popper and his influence by one of his students.
* Berkson, William K., and Wettersten, John. ''Learning from Error: Karl Popper's Psychology of Learning''. La Salle, IL: Open Court 1984
* {{aut|[[Maurice Cornforth|Cornforth, M.]]}} (1977): ''The open philosophy and the open society'', 2., (rev.) ed., Lawrence & Wishart, London. ISBN 0-85315-384-1. The fundamental critique from the Marxist standpoint.
* Edmonds, D., Eidinow, J. ''Wittgenstein's Poker''. New York: Ecco 2001. A review of the origin of the conflict between Popper and [[Ludwig Wittgenstein]], focused on events leading up to their volatile first encounter at 1946 Cambridge meeting.
* Feyerabend, Paul ''Against Method''. London: New Left Books, 1975. A polemical, iconoclastic book by a former colleague of Popper's. Vigorously critical of Popper's rationalist view of science.
* Hacohen, M. ''Karl Popper: The Formative Years, 1902–1945''. Cambridge: Cambridge University Press, 2000.
* Hickey, J. Thomas. ''[http://www.philsci.com/book5.htm History of the Twentieth-Century Philosophy of Science]'' Book V, Karl Popper And Falsificationist Criticism. www.philsci.com . 1995* Kadvany, John ''Imre Lakatos and the Guises of Reason''. Durham and London: Duke University Press, 2001. ISBN 0-8223-2659-0. Explains how Imre Lakatos developed Popper's philosophy into a historicist and critical theory of scientific method.
* Keuth, Herbert. ''The Philosophy of Karl Popper''. Cambridge: Cambridge University Press, 2004. An accurate scholarly overview of Popper's philosophy, ideal for students.
* Kuhn, Thomas S. ''The Structure of Scientific Revolutions''. Chicago: University of Chicago Press, 1962. Central to contemporary philosophy of science is the debate between the followers of Kuhn and Popper on the nature of scientific enquiry. This is the book in which Kuhn's views received their classical statement.
* <cite id=refcgk1970> Lakatos, I & Musgrave, A (eds.) (1970), ''[http://books.google.com/books?id=Vutfm5n6LKYC Criticism and the Growth of Knowledge]'', Cambridge (Cambridge University Press). ISBN 0-521-07826-1
* [[Paul Levinson|Levinson, Paul]], ed. ''In Pursuit of Truth: Essays on the Philosophy of Karl Popper on the Occasion of his 80th Birthday.'' Atlantic Highlands, NJ: Humanities Press, 1982. A collection of essays on Popper's thought and legacy by a wide range of his followers. Includes an interview with Sir [[Ernst Gombrich]].
* {{Cite journal |date=11 November 1993 |author=Lindh, Allan Goddard |title=Did Popper solve Hume's problem? |journal=Nature |volume=366 |issue=6451 |pages=105–106 |doi= 10.1038/366105a0 |postscript=<!-- Bot inserted parameter. Either remove it; or change its value to "." for the cite to end in a ".", as necessary. -->|bibcode = 1993Natur.366..105G }}
* Magee, Bryan. ''Popper''. London: Fontana, 1977. An elegant introductory text. Very readable, albeit rather uncritical of its subject, by a former Member of Parliament.
* Magee, Bryan. ''Confessions of a Philosopher'', Weidenfeld and Nicolson, 1997. Magee's philosophical autobiography, with a chapter on his relations with Popper. More critical of Popper than in the previous reference.
* Munz, Peter. ''Beyond Wittgenstein's Poker: New Light on Popper and Wittgenstein'' Aldershot, Hampshire, UK: Ashgate, 2004. ISBN 0-7546-4016-7. Written by the only living student of both Wittgenstein and Popper, an eyewitness to the famous "poker" incident described above (Edmunds & Eidinow). Attempts to synthesize and reconcile the differences between these two philosophers.
* [[Hans-Joachim Niemann|Niemann, Hans-Joachim]]. ''Lexikon des Kritischen Rationalismus'', (Encyclopaedia of Critical Raionalism), Tübingen (Mohr Siebeck) 2004, ISBN 3-16-148395-2. More than a thousand headwords about critical rationalism, the most important arguments of K.R. Popper and H. Albert, quotations of the original wording. Edition for students in 2006, ISBN 3-16-149158-0.
* Notturno, Mark Amadeus. "Objectivity, Rationality, and the Third Realm: Justification and the Grounds of Psychologism". Boston: Martinus Nijhoff, 1985.
* Notturno, Mark Amadeus. ''On Popper''. Wadsworth Philosophers Series. 2003. A very comprehensive book on Popper's philosophy by an accomplished Popperian.
* Notturno, Mark Amadeus. "Science and the Open Society". New York: CEU Press, 2000.
* O'Hear, Anthony. ''Karl Popper''. London: Routledge, 1980. A critical account of Popper's thought, viewed from the perspective of contemporary analytic philosophy.
* Radnitzky, Gerard, Bartley, W. W., III eds. ''Evolutionary Epistemology, Rationality, and the Sociology of Knowledge''. La Salle, IL: Open Court Press 1987. ISBN 0-8126-9039-7. A strong collection of essays by Popper, Campbell, Munz, Flew, et al., on Popper's epistemology and critical rationalism. Includes a particularly vigorous answer to Rorty's criticisms.
* Richmond, Sheldon. ''Aesthetic Criteria: Gombrich and the Philosophies of Science of Popper and Polanyi''. Rodopi, Amsterdam/Atlanta, 1994, 152 pp.&nbsp;ISBN 90-5183-618-X.
* Rowbottom, Darrell P. ''Popper's Critical Rationalism: A Philosophical Investigation''. London: Routledge, 2010. A research monograph on Popper's philosophy of science and epistemology. It critiques and develops critical rationalism in light of more recent advances in mainstream philosophy.
* [[Paul Arthur Schilpp|Schilpp, Paul A.]], ed. ''The Philosophy of Karl Popper'', 2 vols. La Salle, IL: Open Court Press, 1974. One of the better contributions to the [[Library of Living Philosophers]] series. Contains Popper's intellectual autobiography, a comprehensive range of critical essays, and Popper's responses to them. ISBN 0-87548-141-8 (vol.I). ISBN 0-87548-142-6 (Vol II)
* Schroeder-Heister, P. "Popper, Karl Raimund (1902–94)," ''[[International Encyclopedia of the Social & Behavioral Sciences]]'', 2001, pp.&nbsp;11727–11733. [http://www.sciencedirect.com/science?_ob=ArticleURL&_udi=B7MRM-4MT09VJ-2GF&_rdoc=118&_hierId=151000072&_refWorkId=21&_explode=151000072&_fmt=high&_orig=na&_docanchor=&_idxType=SC&view=c&_ct=148&_acct=C000050221&_version=1&_urlVersion=0&_userid=10&md5=6993499bfa7bb777492485712c65a55f Abstract.]
* Shearmur, Jeremy. ''The Political Thought of Karl Popper''. London and New York: Routledge, 1996. Study of Popper's political thought by a former assistant of Popper's. Makes use of archive sources and studies the development of Popper's political thought and its inter-connections with his epistemology.
* Stokes, G. ''Popper: Philosophy, Politics and Scientific Method''. Cambridge: Polity Press, 1998. A very comprehensive, balanced study, which focuses largely on the social and political side of Popper's thought.
* [[David Stove|Stove, D.C.]], ''[[Popper and After]]: Four Modern Irrationalists''. Oxford: Pergamon. 1982. A vigorous attack, especially on Popper's restricting himself to deductive logic.
* Thornton, Stephen. [http://plato.stanford.edu/entries/popper/ "Karl Popper,"] ''[[Stanford Encyclopedia of Philosophy]],'' 2006.
* Weimer, W., Palermo, D., eds. ''Cognition and the Symbolic Processes''. Hillsdale, NJ: Lawrence Erlbaum Associates. 1982. See Hayek's essay, "''The Sensory Order'' after 25 Years", and "Discussion".
{{Refend}}
* Zippelius, Reinhold, ''Die experimentierende Methode im Recht'', Akademie der Wissenschaften Mainz. -  Stuttgart: Franz Steiner, 1991, ISBN 3-515-05901-6
 
==External links==
{{Wikiquote}}
{{Commons category}}
* [http://plato.stanford.edu/entries/popper/ Karl Popper] from [http://plato.stanford.edu/ Stanford Encyclopedia of Philosophy]
* {{IEP|cr-ratio|Karl Popper and Critical Rationalism}}
* Popper, K. R. ''[http://www.informationphilosopher.com/solutions/philosophers/popper/natural_selection_and_the_emergence_of_mind.html “Natural Selection and the Emergence of Mind”]'', 1977.
* [http://www.eeng.dcu.ie/~tkpw/ The Karl Popper Web]
* [http://www.poppersociety.net/ Sir Karl Popper Society] International Association for the Promotion of Science and Research, in German
* [http://www.phil.canterbury.ac.nz/haps/kiwihps.shtml#popper University of Canterbury (NZ)] brief biography of Popper
* [http://www.friesian.com/popper.htm Influence on Friesian Philosophy]
* [http://www.soros.org/ Open Society Institute] George Soros foundations network
* [http://old.lf3.cuni.cz/aff/popper_e.html Sir Karl R. Popper in Prague, May 1994]
* [http://fac.comtech.depaul.edu/profpjm/Murphy%20JMH%20%282009%29.pdf Synopsis and background of ''The poverty of historicism'']
* [http://www.stephenjaygould.org/ctrl/gardner_popper.html "A Skeptical Look at Karl Popper"] by [[Martin Gardner]]
* [http://www.la-articles.org.uk/popper.htm "A Sceptical Look at 'A Skeptical Look at Karl Popper'"] by J C Lester.
* [http://cla.calpoly.edu/~fotoole/321.1/popper.html Sir Karl Popper: Science: Conjectures and Refutations]
* [http://www.johnkadvany.com/GettingStarted/Kadvany_Design/Assets/LakatosPage/Lakatos_Frameset_3.htm Information on Lakatos/Popper] Site maintained by John Kadvany, PhD.
* [http://www.utilitarian.net/singer/by/19740502.htm ''Discovering Karl Popper''] by [[Peter Singer]] The New York Review of Books, vol. 21, no. 7 (2 May 1974)
* [http://www.libertarian.co.uk/lapubs/philn/philn009.pdf The Liberalism of Karl Popper] by [[John N. Gray]]
* [http://www.naghed.net/Tarjome_ha/shargh_Popper_Goftogou.pdf An interview with Karl Popper.] Persian translation by [[Khosro Naghed]]
* [http://www.informationphilosopher.com/solutions/philosophers/popper/ Karl Popper on Information Philosopher]
* [http://www.ildiogene.it/EncyPages/Ency=Popper.html Karl Popper (Il Diogene) (it)] <!--{{In Our Time|Popper|b00773y4|Popper}}-->, 8 February 2007.  Discussion with [[John Worrall (philosopher)|John Worrall]], Professor of Philosophy of Science at the [[London School of Economics]], [[Anthony O'Hear]], Weston Professor of Philosophy at [[University of Buckingham|Buckingham University]], [[Nancy Cartwright (philosopher)|Nancy Cartwright]], Professor of Philosophy at the LSE and the [[University of California]], hosted by [[Melvyn Bragg]].
* [http://www.philsci.com/ ''History of Twentieth-Century Philosophy of Science'', BOOK V: Karl Popper] Site offers free downloads by chapter available for public use.
* [http://www.lse.ac.uk/library/archive/gutoho/philosophy_archives.htm Karl Popper Archive at LSE British Library] This is a microfilm copy of the Stanford University Popper Archive of Popper's papers to whose catalogue a weblink is provided.
* [https://web.archive.org/web/20080101043641/http://www.uni-klu.ac.at/ub/sondersammlungen/karl-popper-sammlung/index.html Karl Popper Archive at University Library Klagenfurt], consists of Popper's Library and paper copies of the Popper Papers at The Hoover Institution Archive at Stanford, California
* [http://www.karlpopper.info Austrian Karl R. Popper Research Association], [[University of Graz]], Austria
* [http://www.hoover.org/hila/announcements/news/38627292.html Sound recordings] from the [http://www.oac.cdlib.org/findaid/ark:/13030/tf8c60064j Sir Karl R. Popper papers at the Hoover Institution Archives].
* [http://www.liberal-international.org/editorial.asp?ia_id=678 Karl Popper at Liberal-international.org]
* [http://www.polemus.com/Polemus.php5?Message=2&lang=en A science and technology hypotheses database following Karl Popper's refutability principle]
 
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{{Persondata
|NAME=Popper, Karl Raimund
|ALTERNATIVE NAMES=
|SHORT DESCRIPTION=Austrian-British philosopher of science
|DATE OF BIRTH={{birth date|1902|7|28|df=y}}
|PLACE OF BIRTH=[[Vienna]]
|DATE OF DEATH={{death date|1994|9|17|df=y}}
|PLACE OF DEATH=London
}}
{{DEFAULTSORT:Popper, Karl Raimund}}
[[Category:Karl Popper| ]]
[[Category:Articles with inconsistent citation formats]]
[[Category:1902 births]]
[[Category:1994 deaths]]
[[Category:20th-century philosophers]]
[[Category:20th-century Austrian writers]]
[[Category:20th-century British writers]]
[[Category:Austrian agnostics]]
[[Category:Austrian philosophers]]
[[Category:British agnostics]]
[[Category:British Jews]]
[[Category:British people of Austrian-Jewish descent]]
[[Category:Austrian Jews]]
[[Category:British philosophers]]
[[Category:British political philosophers]]
[[Category:Cambridge University Moral Sciences Club]]
[[Category:Philosophers of mind]]
[[Category:Consciousness researchers and theorists]]
[[Category:Critical rationalists]]
[[Category:Philosophers of science]]
[[Category:Jewish agnostics]]
[[Category:Jewish philosophers]]
[[Category:Mont Pelerin Society members]]
[[Category:Fellows of the British Academy]]
[[Category:Fellows of the Royal Society (Statute 12)]]
[[Category:Fellows of Darwin College, Cambridge]]
[[Category:Academics of the London School of Economics]]
[[Category:University of Vienna alumni]]
[[Category:University of Canterbury faculty]]
[[Category:Writers from Vienna]]
[[Category:Naturalised citizens of the United Kingdom]]
[[Category:Members of the Order of the Companions of Honour]]
[[Category:Knights Bachelor]]
[[Category:Recipients of the Pour le Mérite (civil class)]]
[[Category:Grand Crosses with Star and Sash of the Order of Merit of the Federal Republic of Germany]]
[[Category:Kyoto laureates in Arts and Philosophy]]
[[Category:Recipients of the Grand Decoration for Services to the Republic of Austria]]
[[Category:Recipients of the Austrian Decoration for Science and Art]]
[[Category:Presidents of the Aristotelian Society]]
[[Category:Karl Renner Prize recipients]]
 
{{Link GA|is}}

Latest revision as of 20:22, 20 February 2014

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