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Common sense and critical science

21 Nov

It may seem that Popper’s critique of Hume, and directly in some books or directly in others as well as Kant, is only a theoretical problem, but there is something profound about addressing the real question about irrationality or ignorance beyond induction: the common sense.
Popper states in the preface to the English edition of Objective Knowledge (1972) (brazilian edition 1975): “I am a great admirer of common sense, which I claim is essentially self-critical”.
But if I am willing to uphold the essential truth of common sense realism to the end, I regard the common sense theory of knowledge as a subjectivist blunder. ”(Popper, 1975, p. 7).
After making a “tabular” summary of several common sense theory thinkers, he concludes that the attempt to maintain “common sense theory as an integral whole – realism plus common sense epistemology – tends to crumble… and the latter can be rejected. and replaced by an objective theory that uses the former. ”(Popper, 1975, p. 107).
Despite Plato and Hegel’s criticism, his lectures “A theory of the Platonic world” or “A theory of the objective spirit,” as the titles themselves confer, are the dialogues made with these theories, which will define what he calls the ´third world´”, it is in Popper’s most general view.
Although he says he uses “world” and “universe” without taking words seriously, his worldview or worldview is serious indeed, when we read that the other two worlds are:
“the first, the world of physical objects or material states: second, the world of states of consciousness or mental states, or perhaps of behavioral dispositions to act, and third, the world of objective content of thought, especially of scientific and poetic thinking and of works of art” (Popper, 1975, p. 108), which reveals influences but also their originality.
It admits the influences of Plato, Hegel and include that of Bolzano (had a theory of the universe as propositions and truths), and in the end admits the influence of “Frege’s universe of objective content of thought” (Popper, idem).
Different because it says what your thinking experiences are, the first surprising for the contemporary world is the experience that “all machines and equipment are destitute… but libraries and our ability to learn from them survive.
Clearly, after much suffering, our world can continue to walk ”(pp. 109-110). In the second as before, experience that machines and equipment are destitute: “as well as our subjective learning, including our knowledge of machines and equipment and how to use them.
But this time, all libraries have also been destitute, so our ability to learn from books becomes useless. ”(P. 110).
Italics are from the original. In stating experience as “subjective learning”, where even books are useless, it is contrary to Frege’s own thinking which quotes on the following page: “By thought I mean not the subjective act of thinking, but its objective content…” (Frege in Popper, 1975, p. 111).
It will say using the Oxford dictionary that knowledge is “being aware or informed,” but the information here is like books and not subjective / ontological information.

POPPER, K. (1975) Conhecimento Objetivo, Editora Universidade de São Paulo, 1975. (original english version 1972).

 

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