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. [ch. 7, n4]
Category: .Popper, Karl
Creative breakthroughs
What characterizes creative thinking, apart from the intensity of the interest in the problem, seems to me often the ability to break through the limits of the range—or to vary the range—from which a less creative thinker selects his trials. This ability, which clearly is a critical ablitiy, may be described as critical imagination. It is often the result of culture clash, that is, a clash between ideas, or frameworks of ideas. Such a clash may help us to break through the ordinary bounds of our imagination. [47]
An educational utopia
If I thought of a future, I dreamt of one day founding a school in which young people could learn without boredom, and would be stimulated to pose problems and discuss them; a school in which no unwanted answers to unasked questions would have to be listened to; in which one did not study for the sake of passing examinations. [40]
Are you looking over my shoulder?
I think that the demand for a theory of successful thinking cannot be satisfied, and that it is not the same as the demand for a theory of creative thinking. Success depends on many things—for example on luck. It may depend on meeting with a promising problem. It depends on not being anticipated. It depends on such things as a fortunate division of one’s time between trying to keep up-to-date and concentrating on working out one’s own ideas. [47]
An intellectual’s duty
Jeder Intellektuelle hat eine ganz spezielle Verantwortung. Er hat das Privileg und die Gelegenheit, zu studieren. Dafür schuldet er es seinen Mitmenschen (oder „der Gesellschaft“), die Ergebnisse seines Studiums in der einfachsten und klarsten und bescheidensten Form darzustellen. Das schlimmste – die Sünde gegen den heiligen Geist – ist, wenn die Intellektuellen es versuchen, sich ihren Mitmenschen gegenüber als große Propheten aufzuspielen und sie mit orakelnden Philosophien zu beeindrucken. Wer’s nicht einfach und klar sagen kann, der soll schweigen und weiterarbeiten, bis er’s klar sagen kann. [100]
Imagination and criticism in science
Diese spekualtiven Welten sind, wie in der Kunst, Produkte unserer Phantasie, unserer Intuition. Aber in der Wissenschaft werden sie von der Kritik kontrolliert: Die wissenschaftliche Kritik, die rationale Kritik, ist von der regulativen Idee der Wahrheit geleitet. Wir können unsere wissenschaftlichen Theorien niemals rechtfertigen, denn wir können nie wissen, ob sie sich nicht als falsch herausstellen werden. Aber wir können sie kritisch überprüfen: An die Stelle der Rechtfertigung tritt die rationale Kritik. Die Kritik zügelt die Phantasie, ohne sie zu fesseln. [67]
Trial and error—it’s what we always do anyway
The natural as well as the social sciences always start from problems, from the fact that something inspires amazement in us, as the Greek philosophers used to say. To solve these problems, the sciences use fundamentally the same method that common sense employs, the method of trial and error. To be more precise, it is the method of trying out solutions to our problem and then discarding the false ones as erroneous. [3]
Why we need to disagree more
Although I am an admirer of tradition, and conscious of its importance, I am, at the same time, an almost orthodox adherent of unorthodoxy. I hold that orthodoxy is the death of knowledge, since the growth of knowledge depends entirely on the existence of disagreement. Admittedly, disagreement may lead to strife, and even to violence. And this, I think, is very bad indeed, for I abhor violence. Yet disagreement may also lead to discussion, to argument, and to mutual criticism. And these, I think, are of paramount importance. I suggest that the greatest step towards a better and more peaceful world was taken when the war of swords was first supported, and later sometimes even replaced, by a war of words. [34]
Getting nearer to the truth
The myth of the framework can be stated in one sentence, as follows.
A rational and fruitful discussion is impossible unless the participants share a common framework of basic assumptions or, at least, unless they have agreed on such a framework for the purpose of the discussion.
This is the myth I am going to criticize.
As I have formulated it here, the myth sounds like a sober statement, or like a sensible warning to which we ought to pay attention in order to further rational discussion. Some people even think that what I describe as a myth is a logical principle, or based on a logical principle. I think, on the contrary, that it is not only a false statement, but also a vicious statement which, if widely believed, must undermine the unity of mankind, and so must greatly increase the likelihood of violence and of war. This is the main reason why I want to combat it and refute it.
As indicated, I mean by ‘framework’ here a set of basic assumptions, or fundamental principles – that is to say, an intellectual framework. It is important to distinguish such a framework from some attitudes which may indeed be preconditions for a discussion, such as a wish to get to, or nearer to, the truth, and a willingness to share problems or to understand the aims and the problems of somebody else. [34-5]
We’re not in it for the ‘win’
Serious critical discussions are always difficult. Non-rational human elements such as personal problems always enter. Many participants in a rational, that is, a critical, discussion find it particularly difficult that they have to unlearn what their instincts seem to teach them (and what they are taught, incidentally, by every debating society): that is, to win. For what they have to learn is that victory in a debate is nothing, while even the slightest clarification of one’s problem – even the smallest contribution made towards a clearer understanding of one’s own position or that of one’s opponent – is a great success. A discussion which you win but which fails to help you to change or to clarify your mind at least a little should be regarded as a sheer loss. For this very reason no change in one’s position should be made surreptitiously, but it should always be stressed and its consequences explored.
Rational discussion in this sense is a rare thing. But it is an important ideal, and we may learn to enjoy it. It does not aim at conversion, and it is modest in its expectations: it is enough, more than enough, if we feel that we can see things in a new light or that we have got even a little nearer to the truth. [44]
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