By Ernest Gellner (auth.), I. C. Jarvie, Nathaniel Laor (eds.)
An notable characteristic of this ebook is the vast diversity of the members, drawn from Europe, the center East and North the United States, attesting either to the diversity of Professor Agassi's pursuits and the geographical unfold of his impact.
such a lot individuals use Agassi's principles as a springboard to have interaction in debate on matters, or supply a contribution in a space that pursuits him. during this quantity individuals reflect on such questions as Agassi's philosophy of schooling, in perform in addition to in idea; the impression of psychologism in philosophy; the origins of serious rationalism within the Bible; the debates in economics influenced through the paintings of Popper and Agassi, and plenty of different themes.
in addition to the distinctive subject matters, the reader profits a few experience of the fruitfulness of severe rationalism within the arms of Agassi's pals and associates.
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Additional resources for Critical Rationalism, the Social Sciences and the Humanities: Essays for Joseph Agassi. Volume II
S. 's New Theatre, and simply asked for questions. ). - it seems to me that we were right to be unhappy. For it is only in the context of some thesis being advanced (one that claims to resolve problems) and where it is also made clear what the intellectual constraints are against which the new ideas are being developed, that it is appropriate to ask for questions. If, rather, questions are posed and answered on a one-off basis, they can be handled easily enough, as if a juggler catches and plays with an apple, then an orange, and then a ball, stopping to put down the one before dealing with the other.
12 Open Society, p. 22. 13 Ibid. , p. 24. 15 Compare Open Society, chapter 25, and 'Emancipation Through Knowledge'. 16 For some critical discussion, and an indication of the way in which I would depart from Popper's view, compare my 'Epistemological Limits of the State'. My personal view is that Popper's stress on the autonomy of ethics, and on our own responsibility for our ethical decisions, makes sense only if one adopts a view in some ways akin to ethical realism; something which - in light of what Popper says in Open Society, chapter 5, note 5, part (2), and in his Addendum 1, 1961, about parallels between truth and the validity of norms - is not quite as outrageous as it might at first seem as an interpretation of his views.
There had always been greed amongst men, and no doubt some men had often been possessed by greed to the exclusion of other concerns. But it was not greed which engendered capitalism and rational production: it was the disciplining of greed, its ruthless taming by order and calculation, and its conversion into a curiously disinterested com- pulsion, indulged for its own sake rather than for its fruits, which really did the trick. A Marxist such as Marshall Sahlins holds that men were not always greedy, but that it was greed which engendered an avaricious world, from which presumably we may one day escape again; by contrast, Weber can allow that greed was ever present, whether or not dominant, but is obliged to insist that on its own, it remained quite incapable of engendering our systematically acquisitive world.