I.C. Jarvie – författare

This is Volume IV in a series of six on the Sociology of East Asia. Originally published in 1969, the aim was to fill the lack of sociological studies of Hong Kong at the time.

Professor Jarvie examines the nature of the revolution in social anthropology in order to investigate its results. Working within Karl Popper's radical view of the nature of science, he argues that the subject is one of the oldest and most fundamental of all studies and suggests it can easily be traced back to Plato and Aristotle, not merely as a matter of historical curiosity, but as having fruitful results for the understanding of Malinowski and the revolution.

Professor Jarvie examines the nature of the revolution in social anthropology in order to investigate its results. Working within Karl Popper's radical view of the nature of science, he argues that the subject is one of the oldest and most fundamental of all studies and suggests it can easily be traced back to Plato and Aristotle, not merely as a matter of historical curiosity, but as having fruitful results for the understanding of Malinowski and the revolution.

This is Volume IV in a series of six on the Sociology of East Asia. Originally published in 1969, the aim was to fill the lack of sociological studies of Hong Kong at the time.

The contributors to this book focus particularly on the broad philosophical framework known as critical rationalism, testing its limitations and discovering surprising connections. The essays well illustrate the fecundity and range of Professor Agassi's interests, and the broad range of persons he has influenced. Of particular concern in the volume are the broad frameworks of rationality and of religion. The religion of science, which is something Agassi has always opposed, is debated here. The volume contains one of the last papers by the late Paul K. Feyerabend.

A feature of this book is the broad range of the contributors, drawn from Europe, the Middle East and North America, testifying both to the range of Professor Agassi's interests and the geographical spread of his influence. Most contributors use Agassi's ideas as a springboard to engage in debate on issues, or offer a contribution in an area that interests him. In this volume contributors consider such questions as: Agassi's philosophy of education, in practice as well as in theory; the impact of psychology on philosophy; the origins of critical rationalism in the Bible; and the debates in economics stimulated by the work of Popper and Agassi. Besides the special topics, the reader should gain some sense of the fruitfulness of critical rationalism in the hands of Agassi's friends and colleagues.

In Volume I the contributors focus particularly on the broad philosophical framework known as critical rationalism, testing its limitations and discovering surprising connections. The essays well illustrate the fecundity and range of Professor Agassi's interests, and the broad range of persons he has influenced. Of particular concern in the volume are the broad frameworks of rationality and of religion. The religion of science, which is something Agassi has always opposed, is debated here. Among other distinguished contributors, the volume contains one of the last papers by the late Paul K. Feyerabend. A feature of Volume II is the broad range of the contributors, drawn from Europe, the Middle East and North America, testifying both to the range of Professor Agassi's interests and the geographical spread of his influence. Most contributors use Agassi's ideas as a springboard to engage in debate on issues, or offer a contribution in an area that interests him.In this volume contributors consider such questions as: Agassi's philosophy of education, in practice as well as in theory; the impact of psychology on philosophy; the origins of critical rationalism in the Bible; and the debates in economics stimulated by the work of Popper and Agassi. Besides the special topics, the reader should gain some sense of the fruitfulness of critical rationalism in the hands of Agassi's friends and colleagues.

Anthropology revolves round answers to problems about the nature, development and unity of mankind; problems that are both philosophical and scientific. In this book, first published in 1984, Professor Jarvie applies Popper’s philosophy of science to understanding the history and theory of anthropology. Jarvie describes how the ancient view that the aim of science and philosophy was to get at the truth is challenged in anthropology by the doctrine of cultural relativism; that is, that truth varies with the cultural framework. He shows how philosophers as various as Peter Winch, W.V.O. Quine, W.T. Jones, Nelson Goodman and Richard Rorty were influenced by this doctrine. Yet these philosophers also accept the value of rational argument. Jarvie believes that there is a contradiction between relativism and any notion of human rationality that centres around argument. Forced by the contradiction to choose between rationality and relativism, he argues strongly that logical, scientific and moral considerations favour rationality and urge repudiation of relativism. The central argument of the book is that relativism is intellectually disastrous and has fostered intellectual attitudes from which anthropology still suffers.

Anthropology revolves round answers to problems about the nature, development and unity of mankind; problems that are both philosophical and scientific. In this book, first published in 1984, Professor Jarvie applies Popper’s philosophy of science to understanding the history and theory of anthropology. Jarvie describes how the ancient view that the aim of science and philosophy was to get at the truth is challenged in anthropology by the doctrine of cultural relativism; that is, that truth varies with the cultural framework. He shows how philosophers as various as Peter Winch, W.V.O. Quine, W.T. Jones, Nelson Goodman and Richard Rorty were influenced by this doctrine. Yet these philosophers also accept the value of rational argument. Jarvie believes that there is a contradiction between relativism and any notion of human rationality that centres around argument. Forced by the contradiction to choose between rationality and relativism, he argues strongly that logical, scientific and moral considerations favour rationality and urge repudiation of relativism. The central argument of the book is that relativism is intellectually disastrous and has fostered intellectual attitudes from which anthropology still suffers.

In our papers on the rationality of magic, we distinghuished, for purposes of analysis, three levels of rationality. First and lowest (rationalitYl) the goal­ directed action of an agent with given aims and circumstances, where among his circumstances we included his knowledge and opinions. On this level the magician's treatment of illness by incantation is as rational as any traditional doctor's blood-letting or any modern one's use of anti-biotics. At the second level (rationalitY2) we add the element of rational thinking or thinking which obeys some set of explicit rules, a level which is not found in magic in general, though it is sometimes given to specific details of magical thinking within the magical thought-system. It was the late Sir Edward E. Evans-Pritchard who observed that when considering magic in detail the magician may be as consistent or critical as anyone else; but when considering magic in general, or any system of thought in general, the magician could not be critical or even comprehend the criticism. Evans-Pritchard went even further: he was sceptical as to whether it could be done in a truly consistent manner: one cannot be critical of one's own system, he thought. On this level (rationalitY2) of discussion we have explained (earlier) why we prefer to wed Evans­ Pritchard's view of the magician's capacity for piece-meal rationality to Sir James Frazer's view that magic in general is pseudo-rational because it lacks standards of rational thinking.

In our papers on the rationality of magic, we distinghuished, for purposes of analysis, three levels of rationality. First and lowest (rationalitYl) the goal­ directed action of an agent with given aims and circumstances, where among his circumstances we included his knowledge and opinions. On this level the magician's treatment of illness by incantation is as rational as any traditional doctor's blood-letting or any modern one's use of anti-biotics. At the second level (rationalitY2) we add the element of rational thinking or thinking which obeys some set of explicit rules, a level which is not found in magic in general, though it is sometimes given to specific details of magical thinking within the magical thought-system. It was the late Sir Edward E. Evans-Pritchard who observed that when considering magic in detail the magician may be as consistent or critical as anyone else; but when considering magic in general, or any system of thought in general, the magician could not be critical or even comprehend the criticism. Evans-Pritchard went even further: he was sceptical as to whether it could be done in a truly consistent manner: one cannot be critical of one's own system, he thought. On this level (rationalitY2) of discussion we have explained (earlier) why we prefer to wed Evans­ Pritchard's view of the magician's capacity for piece-meal rationality to Sir James Frazer's view that magic in general is pseudo-rational because it lacks standards of rational thinking.

An outstanding feature of this book is the broad range of the contributors, drawn from Europe, the Middle East and North America, testifying both to the range of Professor Agassi's interests and the geographical spread of his influence. Most contributors use Agassi's ideas as a springboard to engage in debate on issues, or offer a contribution in an area that interests him. In this volume contributors consider such questions as Agassi's philosophy of education, in practice as well as in theory; the impact of psychologism in philosophy; the origins of critical rationalism in the Bible; the debates in economics stimulated by the work of Popper and Agassi, and many other topics. Besides the special topics, the reader gains some sense of the fruitfulness of critical rationalism in the hands of Agassi's friends and colleagues.