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Relations between Karl Popper and Michael Polanyi

机译：卡尔·波普尔与迈克尔·波拉尼之间的关系

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Karl Popper and Michael Polanyi grew up in central Europe and, having escaped from Nazism, went on to pursue academic careers in Britain where they wrote prolifically on science and politics. Popper and Polanyi corresponded with each other, and met for discussions in the late 1940s and early 50s, but they seldom referred to each other in their publications. This article examines their correspondence so as to produce a picture of their intellectual relations. The most important of the letters was one that Popper wrote in 1952, which we reproduce in its entirety, indicating his dissatisfaction with ideas that Polanyi had expressed in a paper of that year, 'The Stability of Beliefs'. In this paper, Polanyi used the example of the framework of Zande witchcraft to shed analogical light on science and other systems of belief, arguing that 'frameworks of belief equip their adherents with intellectual powers whose use reinforces commitment to the framework, inoculating adherents against criticism. Polanyi's 1952 paper and his 1951 and 1952 Gifford Lectures (to which that paper is intimately tied) are the first articulation of Polanyi's sharp rejection of the modern critical philosophical tradition that by implication included Popper's philosophical ideas. The 1952 paper is also part of Polanyi's constructive philosophical effort to set forth a fiduciary philosophy emphasizing commitment. Popper regarded Polanyi's position as implying cognitive relativism and irrationalism, and from the time of Polanyi's 1952 paper their personal relationship became strained. Discord between them became publicly manifest when Polanyi subtitled his book Personal Knowledge (1958), Towards a post-critical philosophy, and Popper lambasted the idea of a 'post-critical' philosophy in his Preface in The Logic of Scientific Discovery (1959).
机译：卡尔·波普尔（Karl Popper）和迈克尔·波拉尼（Michael Polanyi）在中欧长大，从纳粹主义中逃脱后，继续在英国从事学术职业，在那里他们撰写了大量关于科学和政治的文章。 Popper和Polanyi相互通信，并在1940年代末和50年代初开会讨论，但他们很少在出版物中互相提及。本文研究了他们的对应关系，以期描绘出他们的智力关系。其中最重要的一封信是波普尔在1952年写的，我们将其全部复制，以表明他对波兰尼在当年的论文《信仰的稳定》中表达的观点不满意。在本文中，波兰尼以赞德巫术框架的例子为例，对科学和其他信仰体系进行了类比的阐述，认为“信仰框架使信徒具备了增强其对框架的承诺的知识力量，使信徒免受批评。波兰尼1952年的论文以及他的1951年和1952年的吉福德讲座（与该论文紧密相关）是波兰尼对现代批判哲学传统的尖锐拒绝的首次表达，后者暗含了波普尔的哲学思想。 1952年的论文也是波兰尼（Polanyi）的建设性哲学努力的一部分，旨在提出强调承诺的信托哲学。波普尔认为波兰尼的立场暗示着认知相对论和非理性主义，从波兰尼1952年论文发表之时起，他们的人际关系就变得紧张起来。当波兰尼将他的著作《个人知识》（Personal Knowledge，1958年）标题为《走向后批判哲学》时，这两者之间的矛盾变得公开可见。波普尔在《科学发现的逻辑》（1959年）的序言中抨击了“后批判”哲学的思想。

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