Карл Раймунд Поппер цитаты

Сэр Карл Раймунд По́ппер — австрийский и британский философ и социолог. Один из самых влиятельных философов науки XX столетия. Поппер наиболее известен своими трудами по философии науки, а также социальной и политической философии, в которых он критиковал классическое понятие научного метода, а также энергично отстаивал принципы демократии и социального критицизма, которых он предлагал придерживаться, чтобы сделать возможным процветание открытого общества.

К. Поппер является основоположником философской концепции критического рационализма. Он описывал свою позицию следующим образом: «Я могу ошибаться, а вы можете быть правы; сделаем усилие, и мы, возможно, приблизимся к истине».



Wikipedia  

✵ 28. Июль 1902 – 17. Сентябрь 1994
Карл Раймунд Поппер фото

Произведение

Логика научного исследования
Карл Раймунд Поппер
Открытое общество и его враги
Карл Раймунд Поппер
Unended Quest
Карл Раймунд Поппер
Карл Раймунд Поппер: 106   цитат 27   Нравится

Карл Раймунд Поппер знаменитые цитаты

„Социальная теория заговора… есть результат ослабления референции к Богу, и соответственно возникшего вопроса: «Кто на его месте?»“

Предположения и опровержения (1969)
Цитата позже была использована как эпиграф к 118 главе романа Умберто Эко «Маятник Фуко» (1988).
Источник: Karl Popper, Conjectures and refutations, London, Routledge. 1969, I, 4

Карл Раймунд Поппер цитаты

Эта цитата ждет обзора.

„"Голодное животное, - пишет Катц, - подразделяет свое окружение на съедобные и несъедобные вещи. Животное, спасающееся от опасности, ищет укрытия… Вообще говоря, объекты избираются… согласно потребностям животного".К этому мы можем добавить, что объекты могут быть классифицированы и быть сходными или различными только таким путем,
а именно благодаря их связи с потребностями и интересами. Это правило справедливо не только для животных, но и для ученых. Для животного точка зрения задана его потребностями, задачей данного момента и его ожиданиями; для ученого - его теоретическими интересами,
исследуемой проблемой, его предположениями и надеждами, принятыми теориями, его системами координат, его "горизонтом ожидания.“

животное
Источник: Логика и рост научного знания

Эта цитата ждет обзора.

„Я пришел к заключению, что дарвинизм — это не проверяемая научная теория, а метафизическая исследовательская программа — возможный концептуальный каркас для проверяемых научных теорий.“

Бесконечный поиск: Интеллектуальная автобиография (1976)
I have come to the conclusion that Darwinism is not a testable scientific theory, but a metaphysical research programme — a possible framework for testable scientific theories.
Источник: Popper, Karl. 1976. Unended Quest: An Intellectual Autobiography Glasgow: Fontana/Collins.

„…Теория проб и ошибок — предположений и опровержений.“

Она позволила понять, почему наши попытки наложить на мир те или иные интерпретации логически предшествуют наблюдениям сходства. Поскольку такая процедура опирается на определенные логические основания, я считаю, что аналогично обстоит дело и в науке и что научные теории представляют собой не компактное изложение результатов наблюдений, а являются нашими изобретениями — смелыми предположениями, которые выдвигаются для проверок и которые могут быть устранены при столкновении с наблюдениями. При этом наблюдения редко бывают случайными и, как правило, предпринимаются с определенной целью проверить некоторую теорию, чтобы получить, если это окажется возможным, ее решающее опровержение.

Source: Поппер К. Логика и рост научного знания. Избранные работы. М.: Прогресс, 1983. С. 260.

Предположения и опровержения. Рост научного знания (1972)

„…Психоаналитические теории… просто являются непроверяемыми и неопровержимыми теориями. Нельзя представить себе человеческого поведения, которое могло бы опровергнуть их. Это не означает, что Фрейд и Адлер вообще не сказали ничего правильного: лично я не сомневаюсь в том, что многое из того, что они говорили, имеет серьезное значение и вполне может со временем сыграть свою роль в психологической науке, которая будет проверяемой. Но это означает, что те «клинические наблюдения», которые, как наивно полагают психоаналитики, подтверждают их теорию, делают это не в большей степени, чем ежедневные подтверждения, обнаруживаемые астрологами в своей практике. Что же касается описания Фрейдом Я (Эго), Сверх-Я (Супер-Эго) и Оно (Ид), то оно по сути своей не более научно, чем истории Гомера об Олимпе. Рассматриваемые теории описывают некоторые факты, но делают это в виде мифа. Они содержат весьма интересные психологические предположения, однако выражают их в непроверяемой форме.“

Источник: Поппер К. Логика и рост научного знания. Избранные работы. М.: Прогресс, 1983. С. 246-248.

Предположения и опровержения. Рост научного знания (1972)

„Критерием научного статуса теории является ее фальсифицируемость, опровержимость, или: проверяемость.“

Источник: Поппер К. Логика и рост научного знания. Избранные работы. М.: Прогресс, 1983. С. 245.

Предположения и опровержения. Рост научного знания (1972)

„…Мне кажется довольно парадоксальным то, что философы, гордящиеся своей узкой специализацией в сфере изучения обыденного языка, тем не менее считают свое знакомство с космологией достаточно основательным, чтобы судить о различиях философии и космологии и прийти к заключению о том, что философия по существу своему не может внести в космологию никакого вклада. Они, безусловно, ошибаются. Совершенно очевидно, что чисто метафизические — следовательно, философские — идеи имели величайшее влияние на развитие космологии. От Фалеса до Эйнштейна, от античного атомизма до декартовских рассуждений о природе материи, от мыслей Гильберта и Ньютона, Лейбница и Бошковича по поводу природы сил до рассуждений Фарадея и Эйнштейна относительно полей сил — во всех этих случаях направление движения указывали метафизические идеи.“

Источник: Поппер К. Логика и рост научного знания. Избранные работы. М.: Прогресс, 1983. С. 40.

Логика научного исследования (1959)

„…Старый вопрос «Кто будет правителем?»“

должен быть заменен более реальным вопросом: «Каким образом мы можем укротить его?»

Source: Поппер К. Р. Открытое общество и его враги. Т. 2. М.: Феникс, 1992. С. 156.

Эта цитата ждет обзора.

Карл Раймунд Поппер: Цитаты на английском языке

“Science must begin with myths, and with the criticism of myths.”

Karl Popper книга Conjectures and Refutations

Источник: Conjectures and Refutations: The Growth of Scientific Knowledge (1963), Ch. 1 "Science : Conjectures and Refutations", Section VII

“There is no history of mankind, there is only an indefinite number of histories of all kinds of aspects of human life. And one of these is the history of political power. This is elevated into the history of the world. But this, I hold, is an offence against every decent conception of mankind.”

Karl Popper книга Открытое общество и его враги

Vol 2, Ch. 25 "Has History any Meaning?" Variant: There is no history of mankind, there are only many histories of all kinds of aspects of human life. And one of these is the history of political power. This is elevated into the history of the world.
The Open Society and Its Enemies (1945)
Контексте: There is no history of mankind, there is only an indefinite number of histories of all kinds of aspects of human life. And one of these is the history of political power. This is elevated into the history of the world. But this, I hold, is an offence against every decent conception of mankind. It is hardly better than to treat the history of embezzlement or of robbery or of poisoning as the history of mankind. For the history of power politics is nothing but the history of international crime and mass murder (including it is true, some of the attempts to suppress them). This history is taught in schools, and some of the greatest criminals are extolled as heroes.

“A principle of induction would be a statement with the help of which we could put inductive inferences into a logically acceptable form.”

Karl Popper книга Логика научного исследования

Источник: The Logic of Scientific Discovery (1934), Ch. 1 "A Survey of Some Fundamental Problems", Section I: The Problem of Induction
Контексте: A principle of induction would be a statement with the help of which we could put inductive inferences into a logically acceptable form. In the eyes of the upholders of inductive logic, a principle of induction is of supreme importance for scientific method: "… this principle", says Reichenbach, "determines the truth of scientific theories. To eliminate it from science would mean nothing less than to deprive science of the power to decide the truth or falsity of its theories. Without it, clearly, science would no longer have the right to distinguish its theories from the fanciful and arbitrary creations of the poet's mind."
Now this principle of induction cannot be a purely logical truth like a tautology or an analytic statement. Indeed, if there were such a thing as a purely logical principle of induction, there would be no problem of induction; for in this case, all inductive inferences would have to be regarded as purely logical or tautological transformations, just like inferences in inductive logic. Thus the principle of induction must be a synthetic statement; that is, a statement whose negation is not self-contradictory but logically possible. So the question arises why such a principle should be accepted at all, and how we can justify its acceptance on rational grounds.

“If we are uncritical we shall always find what we want: we shall look for, and find, confirmations, and we shall look away from, and not see, whatever might be dangerous to our pet theories.”

Karl Popper книга The Poverty of Historicism

The Poverty of Historicism (1957) Ch. 29 The Unity of Method
Контексте: If we are uncritical we shall always find what we want: we shall look for, and find, confirmations, and we shall look away from, and not see, whatever might be dangerous to our pet theories. In this way it is only too easy to obtain what appears to be overwhelming evidence in favor of a theory which, if approached critically, would have been refuted.

“By reluctance to criticize some of it, we may help to destroy it all.”

Karl Popper книга Открытое общество и его враги

Preface to the First Edition
The Open Society and Its Enemies (1945)
Контексте: If in this book harsh words are spoken about some of the greatest among the intellectual leaders of mankind, my motive is not, I hope, the wish to belittle them. It springs rather from my conviction that, if our civilization is to survive, we must break with the habit of deference to great men. Great men may make great mistakes; and as the book tries to show, some of the greatest leaders of the past supported the perennial attack on freedom and reason. Their influence, too rarely challenged, continues to mislead those on whose defence civilization depends, and to divide them. The responsibility of this tragic and possibly fatal division becomes ours if we hesitate to be outspoken in our criticism of what admittedly is a part of our intellectual heritage. By reluctance to criticize some of it, we may help to destroy it all.

“…no matter how many instances of white swans we may have observed, this does not justify the conclusion that all swans are white.”

Karl Popper книга Логика научного исследования

The Logic of Scientific Discovery (1934)

“All things living are in search of a better world.”

Preface
In Search of a Better World (1984)

“True ignorance is not the absence of knowledge, but the refusal to acquire it.”

As quoted by Mark Damazer in "In Our Time's Greatest Philosopher Vote" at In Our Time (BBC 4) http://www.bbc.co.uk/radio4/history/inourtime/greatest_philosopher_celeb.shtml

“The open society is one in which men have learned to be to some extent critical of taboos, and to base decisions on the authority of their own intelligence.”

Karl Popper книга Открытое общество и его враги

Vol. 1, Endnotes to the Chapters : Notes to the Introduction.
The Open Society and Its Enemies (1945)

“Those who promise us paradise on earth never produced anything but a hell.”

As quoted in In Passing: Condolences and Complaints on Death, Dying, and Related Disappointments (2005) by Jon Winokur, p. 144

“It is our duty to help those who need help; but it cannot be our duty to make others happy,”

Karl Popper книга Открытое общество и его враги

Vol. 2, Ch. 24 "Oracular Philosophy and the Revolt against Reason"
The Open Society and Its Enemies (1945)
Контексте: ... the attempt to make heaven on earth invariably produces hell. It leads to intolerance. It leads to religious wars, and to the saving of souls through the inquisition. And it is, I believe, based on a complete misunderstanding of our moral duties. It is our duty to help those who need help; but it cannot be our duty to make others happy, since this does not depend on us, and since it would only too often mean intruding on the privacy of those towards whom we have such amiable intentions.

“Why do I think that we, the intellectuals, are able to help?”

In Search of a Better World (1984)
Контексте: Why do I think that we, the intellectuals, are able to help? Simply because we, the intellectuals, have done the most terrible harm for thousands of years. Mass murder in the name of an idea, a doctrine, a theory, a religion — that is all our doing, our invention: the invention of the intellectuals. If only we would stop setting man against man — often with the best intentions — much would be gained. Nobody can say that it is impossible for us to stop doing this.

“What a monument of human smallness is this idea of the philosopher king. What a contrast between it and the simplicity of humaneness of Socrates, who warned the statesmen against the danger of being dazzled by his own power, excellence, and wisdom, and who tried to teach him what matters most — that we are all frail human beings.”

Karl Popper книга Открытое общество и его враги

Vol. 1, Ch 8 "The Philosopher King"
The Open Society and Its Enemies (1945)
Контексте: What a monument of human smallness is this idea of the philosopher king. What a contrast between it and the simplicity of humaneness of Socrates, who warned the statesmen against the danger of being dazzled by his own power, excellence, and wisdom, and who tried to teach him what matters most — that we are all frail human beings. What a decline from this world of irony and reason and truthfulness down to Plato's kingdom of the sage whose magical powers raise him high above ordinary men; although not quite high enough to forgo the use of lies, or to neglect the sorry trade of every shaman — the selling of spells, of breeding spells, in exchange for power over his fellow-men.

“The so-called paradox of freedom is the argument that freedom in the sense of absence of any constraining control must lead to very great restraint, since it makes the bully free to enslave the meek.”

Karl Popper книга Открытое общество и его враги

Vol. 1, Notes to the Chapters: Ch. 7, Note 4
The Open Society and Its Enemies (1945)
Контексте: The so-called paradox of freedom is the argument that freedom in the sense of absence of any constraining control must lead to very great restraint, since it makes the bully free to enslave the meek. The idea is, in a slightly different form, and with very different tendency, clearly expressed in Plato.
Less well known is the paradox of tolerance: 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 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.

“Our aim as scientists is objective truth; more truth, more interesting truth, more intelligible truth. We cannot reasonably aim at certainty.”

In Search of a Better World (1984)
Контексте: Our aim as scientists is objective truth; more truth, more interesting truth, more intelligible truth. We cannot reasonably aim at certainty. Once we realize that human knowledge is fallible, we realize also that we can never be completely certain that we have not made a mistake.

“I see now more clearly than ever before that even our greatest troubles spring from something that is as admirable and sound as it is dangerous — from our impatience to better the lot of our fellows.”

Karl Popper книга Открытое общество и его враги

Preface to the Second Edition.
The Open Society and Its Enemies (1945)
Контексте: I see now more clearly than ever before that even our greatest troubles spring from something that is as admirable and sound as it is dangerous — from our impatience to better the lot of our fellows. For these troubles are the by-products of what is perhaps the greatest of all moral and spiritual revolutions of history, a movement which began three centuries ago. It is the longing of uncounted unknown men to free themselves and their minds from the tutelage of authority and prejudice. It is their attempt to build up an open society which rejects the absolute authority to preserve, to develop, and to establish traditions, old or new, that measure up to their standards of freedom, of humaneness, and of rational criticism. It is their unwillingness to sit back and leave the entire responsibility for ruling the world to human or superhuman authority, and their readiness to share the burden of responsibility for avoidable suffering, and to work for its avoidance. This revolution has created powers of appalling destructiveness; but they may yet be conquered.

“But science is one of the very few human activities — perhaps the only one — in which errors are systematically criticized and fairly often, in time, corrected.”

Karl Popper книга Conjectures and Refutations

Источник: Conjectures and Refutations: The Growth of Scientific Knowledge (1963), Ch. 1 "Science : Conjectures and Refutations"
Контексте: The history of science, like the history of all human ideas, is a history of irresponsible dreams, of obstinacy, and of error. But science is one of the very few human activities — perhaps the only one — in which errors are systematically criticized and fairly often, in time, corrected. This is why we can say that, in science, we often learn from our mistakes, and why we can speak clearly and sensibly about making progress there.

“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.”

Karl Popper книга Открытое общество и его враги

Vol. 1, Notes to the Chapters: Ch. 7, Note 4
The Open Society and Its Enemies (1945)
Контексте: The so-called paradox of freedom is the argument that freedom in the sense of absence of any constraining control must lead to very great restraint, since it makes the bully free to enslave the meek. The idea is, in a slightly different form, and with very different tendency, clearly expressed in Plato.
Less well known is the paradox of tolerance: 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 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.

“He seeks not to convince but to arouse — to challenge others to form free opinions.”

On Freedom (1958)
Контексте: The true Enlightenment thinker, the true rationalist, never wants to talk anyone into anything. No, he does not even want to convince; all the time he is aware that he may be wrong. Above all, he values the intellectual independence of others too highly to want to convince them in important matters. He would much rather invite contradiction, preferably in the form of rational and disciplined criticism. He seeks not to convince but to arouse — to challenge others to form free opinions.

“When I speak of reason or rationalism, all I mean is the conviction that we can learn through criticism of our mistakes and errors, especially through criticism by others, and eventually also through self-criticism.”

"On Freedom" in All Life is Problem Solving (1999)
Контексте: When I speak of reason or rationalism, all I mean is the conviction that we can learn through criticism of our mistakes and errors, especially through criticism by others, and eventually also through self-criticism. A rationalist is simply someone for whom it is more important to learn than to be proved right; someone who is willing to learn from others — not by simply taking over another's opinions, but by gladly allowing others to criticize his ideas and by gladly criticizing the ideas of others. The emphasis here is on the idea of criticism or, to be more precise, critical discussion. The genuine rationalist does not think that he or anyone else is in possession of the truth; nor does he think that mere criticism as such helps us achieve new ideas. But he does think that, in the sphere of ideas, only critical discussion can help us sort the wheat from the chaff. He is well aware that acceptance or rejection of an idea is never a purely rational matter; but he thinks that only critical discussion can give us the maturity to see an idea from more and more sides and to make a correct judgement of it.

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