Despite his well‐known deductivism, in his early (unpublished) writings, Popper held an inductivist position. Up to 1929 epistemology entered Popper's reflections only as far as the problem was that of the justification of the scientific character of these fields of research. However, in that year, while surveying the history of non‐Euclidean geometries, Popper explicitly discussed the cognitive status of geometry without referring to psycho‐pedagogical aspects, thus turning from cognitive psychology to the logic and methodology of science. As a consequence of (...) his reflections on the problematic relationship between geometrical‐mathematical constructions and physical reality Popper was able to get over a too direct notion of such a relationship, cast doubts on inductive inference and started conceiving in a new (strictly non‐inductivist) manner the relationship between theoretical and observational propositions. (shrink)

Karl Popper’s description of the open society in terms of respect, rather than mere tolerance, appears to be highly relevant today. Although he never explicitly addressed the issues of multiculturalism and valuepluralism in contemporary societies, Popper’s idea of respect provides an effective way to approach them. For, on the one hand, it may help to reframe current debates about multiculturalism in clearer terms. On the other, it provides a critical assessment of the widespread relativism that presents itself as a sort (...) of panacea of all theoretical and practical problems posed by the cohabitation of groups sharing different values and worldviews. On closer scrutiny, political relativism – just as its epistemological counterpart – is not only entirely inadequate but also dangerous for the very existence of the open society. A serious look at the present situation suggests, rather, the adoption of a principle of reciprocity that is consistent with Popper’s critical pluralism and might prove to be effective in addressing the problems faced by a multicultural society. (shrink)