By Sir Karl Popper (auth.), Wolfgang Yourgrau, Allen D. Breck (eds.)
It is a trite and infrequently lamented indisputable fact that each educational self-discipline suffers from the illness of overspecialization and services. Who, in his scholarly adventure, has no longer encountered technical gibberish and the jargon of the pundit? The individuals to this paintings have aUempted to take away the artifi cial boundaries among those respective disciplines. the aim of this quantity is to discover the ever-present hyperlinks among good judgment, actual fact, and background. certainly there are usually not or 3 or 4 cuItures: there's just one tradition; our new release has misplaced its wisdom of this. even though severe, it's not tragic. All we want is to unfastened ourselves from the fetters of mere "technicalese" and look for a accomplished interpretation of logical and actual theories. His'torians, logicians, physicists - all are banded in a single universal firm, particularly of their wish to weave an enlightened textile of human wisdom. it's a present, and maybe weJcome, development in philosophie inquiry to de-psychologize structures, equipment, and theories. even though, there's an both stylish tendency to reduce or perhaps eschew the ancient elements of logical and actual theories, and analogously, there's a deep seated distrust between physicists and cosmologists opposed to the doubtless natural abstractions of logical formalisms.
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Additional resources for Physics, Logic, and History: Based on the First International Colloquium held at the University of Denver, May 16–20, 1966
What we are really interested in, our real problems, are factual problems, or in other words, problems of theories and their truth. We are interested in theories and how they stand up to critical discussion (and our critical discussion is controlled by our interest in truth). Having said this, I intend now to stop using the word 'truth'. Our problem is no longer: Is truth correspondence? Is truth coherence? Is truth usefulness? This being so, how can we formulate our real problem? Our problem can be sharply formulated only by pointing out that the upholders of the anti-correspondence theories all made an assertion.
This is the theory which I think Tarski has rehabilitated. The second theory is the so-called coherence theory: a statement is regarded as true if (and only it) it coheres with the rest of our knowledge. The third theory is that truth is pragmatic utility or pragmatic usefulness. N ow, the coherence theory has all sorts of vers ions of which I shall mention just two. According to the first, truth is coherence with our beliefs, or more precisely, a given statement is true if it coheres with the rest of our beliefs.
1 Keyes discussed things which 1 can't discuss. 1 know that at least 80% of all contemporary philosophers are existentialists or phenomenologists or both. My late friend, lulius Kraft, wrote in 1932 a beautiful book, Von Husserl zu Heidegger (republished in 1957), in which he showed very clearly that the early development of this philosophy in Germany, from Husserl to Heidegger, consisted essentially in abandoning the method of rational argument. He showed that rational argumentation was replaced by "verbalization" - by the magical use of words, words, and words.