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Karl Popper
Popper's 'third view' is displayed here in precisely the same manner in which he
The manner of display to which I refer is not as a thing in itself, concepts are
three Popper does not find any need to display his view positively he merely
opposes his view to other important concepts which define and shape it --
105). He does not wish to assert the nonexistence of truth merely that we cannot
the world is only to obscure that world, it hampers the scientists' search for
for the ultimate end of science in Popper's view this goal is unrealisable and can
only lead to obscurantism. He clearly labels himself as a utilitarian in this view and
asserts that he cannot possibly deny a critical cry of 'instrumentalism', "but I am
concerned here with a problem of method which is always a problem of the fitness
absolutes and projects us into his (and Kant's) global narrative. Essentialism posits
an ultimate world which we attempt to discover, the world which we see every day
could be considered false and the world of atoms (for instance) is perhaps the true
world. Conversely the Popparian world is one in which one theory can be wholly
different from the world of a seemingly compatible theory while both are in turn
different from the world we see. All of these worlds have their own relative
versimilitude. Combined they are much more likely to be truth-like than any one of
believe in an ultimate explanation of the world. Reality to Popper is much more like
further world which is then described by a further theory. Each level is a horizon
narrative their naive, cardinal belief in attaining the basic truths of the world
seems to vanish into the thin air from which they have come. Popper certainly
seems to have set up a satisfactorily complex tapestry with this global narrative.
That we can infinitely approach the truth without ever attaining it, is a
marvellously complex paradox. Yet is not complex enough to seem at least in the
Tarski's greatest achievement, and the real significance of his theory for the
philosophy of the empirical sciences, is that he rehabilitated the correspondence
theory of absolute or objective truth which had become suspect. He vindicated
the free use of the intuitive idea of truth as correspondence to the facts. (The
view that his theory is applicable only to formalized languages is, I think, mistaken.
It is applicable to any consistent and even to a 'natural' language, if only we learn
from Tarski's analysis how to dodge its inconsistencies; which means, admittedly,
the introduction of some 'artificiality'--or caution--into its use...)(p.223).
his theory (in fact he states that he was happy to do without it). It does not seem
exceptionally plausible that the fundamental limits Tarski places on his own theory
truth, in order for it to slide easily within his own (already thoroughly established)
system of human knowledge, is as much a crime as his sweeping judgement of
In his critique of instrumentalism Popper seems to try overly hard to establish its
limits, perhaps he is here wrestling with his own karma. Popper claims that under
its concepts can be applied and thus is not considered falsified but merely limited
in use. Not only is this not interesting and not saying anything of use, this he
claims "is not saying much". Furthermore, this is not merely not much it is
For it is only in searching for refutations that science can hope to learn and to
advance. It is only in considering how its various theories stand up to tests that it
can distinguish between better and worse theories and so find a criterion of
progress (p.113)
instrumentalist cannot tell the difference between Newton and Einstein, yet he
does claim that somehow the instrumentalist is missing out. Certainly the
wider basis of application, but there seems to be very little qualitative difference
between this and regarding Newton's theory as falsified. # The difference Popper
might contend is within the criterion of progress. This seems simple enough,
Popper has a concept, a criterion for progress that gives his view an edge that gets
theory that has a wider applicability and this will inevitably lead to opacity
unclarity and thus lead the way from not toward progress. Consider the following
scenario.
In Popper's conceptualization we know if we test two theories each with the same
background knowledge that if one is disproven it should well be that the only
difference is the theory and that because it is the only thing different from the
other theory (grouped with the same background knowledge) that we are in fact
testing the theories and not the background knowledge. It seems plausible that a
negates its usefulness while its successor theory claims something wholly different
(atomic theory) and yet the first theory could well be closer to the truth and we
would never be the wiser. Instrumentalism would be quite suitable in this sense
'false' (or limited in application). Thus eventually this bit of background knowledge
which limited the spectrum of the old long-falsified theory may be disproven and
voila we have a viable vibrant theory -- unless we subscribe to Popper's third view
... in the search for knowledge, we are out to find true theories, or at least
theories which are nearer than others to the truth--which correspond better to
the facts; whereas in the search for powerful instruments we are, in many cases,
of the world it is not creative enough it would not lead to the 'new effects' (the
Not to be content with offering predictions, but to create new situations for new
kinds of tests: this is the function of theories which instrumentalism can hardly
explain without surrendering its main tenets (p.118).
This would appear to be an excellent, and hard to answer, statement but not
perhaps because it is an excellent critique so much as it does not posit anything but
attitude on the part of the scientist and it claims to narrate the mind of an
instrumentalist. On the contrary it would appear to be all the more plausible for an
instrumentalist to be able to create "new situations" and generate new tests from
entirely artificial phenomena precisely because they are not required to think that
they are discovering the essence of the world nor are they restricted by the
notion that they must be forever heading closer and closer to the truth. For the
instrumentalist any sort of creative endeavour seems plausible for they are trying
to devise a tool for interacting with the world not trying to ascertain or delimit
reality.
The view which Popper holds-forth, to take the place of these first two
(instrumentalism and essentialism), asserts that the scientist aims for a true
description of the world while declaring that this goal may not be attainable. This
view holds, however, that one can at times know reasonably well if a theory is
indeed false. (This brings to mind the story of the man who said in reply to any
argument uttered in his presence, "There is no truth and this is the only truth I am
willing to accept.")
discover the limits of applicability of each theory. Thus recognizing that a theory,
which applies over a wider realm is more useful than another which only applies to a
as a final end that exists that we shall never attain, never even know even if we do
with all the good elements of essentialism all tied together with a pretty string.
One might wish to claim that Popper's own third requirement is far too
obscurantist on the grounds that it could readily cause scientists to believe their
new theory so well proven that they have indeed reached the realm that is as close
as possible to the truth (without actually achieving it). Thus lulling them into a
better instrument) but this is also the same complacency he claims labels
essentialism obscurantist.
Part 2
These requirements are not just requirements for growth or progress in the
demonstrate a "getting nearer to truth" (p240). As such from the very start
Popper has fundamentally circumscribed these requirements within his 'third view'.
From the start it is clear that this is Popper's way to distinguish and circumscribe
his own method, his own narrative of the search for knowledge. This niche is
carved out, as I have shown (above), precisely as if it were traced along the
shadows of the other two views carefully avoiding the most grotesque features of
these (very important) views with which he formulates his own view through
The first requirement is simplicity. A new theory should have a simple unifying
together in the past. This requirement, by his own admission, is vague and perhaps
plays upon. It is in sink with his message thus far. It does not seem clear that
simplicity in this sense, the sense that unifies previously unconnected things, is
second requirement.
it avoids the ever uncertain and problematic ad hoc device. This element of
must have new results (never before projected) which are confirmable (testable).
This second requirement is loaded with still more! This new theory must lead to
These first two requirements are requirements only formal in nature. They may be
observable without actual testing without the nitty gritty cold hard facts. They
are observable whilst the theory is on the drawing board. These requirements
should be sufficient to ensure new data and new means of testing data even should
It is only the third requirement which is actually applied to the theory 'in motion'
this requirement must be applied empirically. A new theory must pass new and
severe tests. This final requirement is severe enough for Popper to declare it
dispensable, unlike the first two requirements this third one is not absolutely
necessary for the assurance that the theory has an important contribution to make
to the scientific endeavour. The third requirement is indispensable in quite a
different way from the first two. As a principle of progress this third
requirement is indispensable.
occasionally, for without it the progress of science and the rationality of science
would surely grind to a halt. This, the rationality and progress of science, can only
should never be able to distinguish our way through the "theoretical maze" (p.243).
cannot expect our theoretical journey to progress undaunted toward truth. Even a
falsified theory may leave behind in its tatters a gem of corroborated theory a
substance to which we can link our theoretical maze to satisfy us that we have
(which have long since survived the dissolution of other parts of his theory).
which we can, with reasonable certainty, cling. Thus he also helps us on the path of
separating our modern theories from the background knowledge which it is feared
can treacherously destroy a viable new theory without our knowledge (for how can
we separate ourselves from our background knowledge in avoidance?). This final
requirement is a weapon, just as the second and first requirements are weapons
against the demon known as ad hoc, it is meant to dislodge that which it seems
Popper fears the most -- that science is not progress but ad hoc(ery) incarnate. It
would seem that if not ad hoc a new theory would be verified in this third
requirement.
it would seem from attitude. If we do not consider that each of our new theories
is indeed an attempt to find the truth then we are reduced to the level of
instrumentalists stepping from one lifeless tool to the next. This third
explanation of the world through our theories. This is where Popper begins his
attempt to link his theory of progress with something more concrete something
must allow Popper's underlying premise that a theory can indeed be true.
which we posit to be true. Since we can never actually know that a theory is true
(for truth we can only approach) we cannot assert successful predictions as
must accept that it is a necessary condition that this third requirement hold true
our theories while increasing the truth-content. This argument seems applicable
only in cases in which a theory makes new predictions which the old one was not
capable of making wherein the old theory has not been previously falsified. A
theory is said to have greater truth-content ("true consequences") than the one
which it replaces if it has more verified content. Likewise the old theory can be
If our new theories do not pass independent tests (the third requirement) and
then become part of our background knowledge we would have a great loss of
rationality. If our background knowledge becomes too filled with this sort of
problematic theory, we will lose a great deal of explanatory power from our
theories.
The only arguments I feel confident I can make are those about which I feel the
least reserved. Though I fear that my arguments are not as powerful as Popper's
I do not also fear that his arguments are unanswerable. What if a theory is
That is, if we connect an ad hoc theory "with any testable but not yet tested
verified theory in Popper's eyes. What this then says to me about the whole game
crawl up because we can never know if the truth is something we have attained.
Whereas, we can only be fairly certain about the falsity of a theory and we can
small order in his work and his philosophy. His own theory could easily succumb to
(carefully excluding its obscurantist elements) and at the end adding a dash of
I admit there may be a whiff of verificationism here; but this seems to me a case
where we have to put up with it, if we do not want a whiff of some form of
instrumentalism that takes theories to be mere instruments of exploration
(footnote 31 p248).
Clearly 'ad hoc' is not absent from Popper's vocabulary but perhaps his need to
assert the means beyond the ends are all the blinders required to avoid realization
Popper's work? Simply because his system of progress for science does not seem
to apply in the least to his own theories. He wants his theory to play a regulative
role for the seeking of knowledge but it is not clear that it is any different from
Plato’s myth of the republic (some are born of gold others silver, and bronze). I am
not here contemplating a battle with Plato, merely with the viability of using myths