My aim is to show how over ten years of fruitful work he remained engaged with the social aspects of the quest for knowledge, working out, supplementing, and generalising ideas about society that were embryonic in his philosophy of science. A fully fleshed-out vision of politics and society emerged which today would be termed the knowledge-using, knowledge-gathering, knowledge-embodying society. It is, in many ways, a magnificent vision and an intellectual tour de force. Popper presents society as a learning machine, and the learning machine as a Socratic seminar writ large.
Wholehearted though my admiration is for this vision, I take seriously Poppers injunction that we learn from criticism. In criticism I argue that there are serious deficiencies in holding up the Socratic seminar as a model for life in society in general, and for scientific work in particular. The republic of science Popper envisions is susceptible to the corruptions of power just as is the broader body politic, and its citizens need the kind of checks on power that Popper demanded on governments. Even more troubling: the central Socratic and scientific value of truth conflicts at times with other values important for social life.