| | Greetings.
Mr. Barnes wrote: "OK - so let's hear a decent *counterargument* then!"
My counterargument to your position, which would have us focus on "problems" rather than definitions, is that without precise definitions, it is impossible to know what we have to focus on or what a problem actually is!
Moreover, this approach greatly lapses into pragmatism. It focuses narrowly on a given "problem" (whatever that is) and decides to use "whatever works" in order to solve it (whatever "works" may mean; if we do not have a definition, we cannot really know). For example, a "problem"-oriented rather than a definition-oriented approach can state the following: "Why do we need laissez-faire capitalism? Let us presume that intelligent green Martian hippopotamuses demand that all Earthlings adopt laissez-faire capitalism. If all governments do not adopt it, then the hippopotamuses will fly down to Earth and eat everyone. We just have to manufacture evidence of this fenomenon, and enforce the Hippopotamus Cult as a state religious monopoly, which will allow us to liberalize the rest of the economy."
Granted, this is an extreme example, but it shows the trap that anyone who tries to solve a "problem" without having a filosofical structure to build on will fall into. The structure must be firm, interrelated, and encompassing of the most fundamental issues and questions. If a vague approximation seems to "work" in one sense, this tells us nothing about what it will do in another, related sense, unless we discover clear, precise principles that underpin everything in a given subject matter. If anything in the Popperian scheme seems to "work", it is only because of lucky shots in the dark.
For example, imposing the Hippopotamus Cult would entail such a grotesque violation of civil liberties that it would likely outweigh the benefits of achieving laissez-faire capitalism. When pursuing a goal, or a solution to a problem, it is essential never to undermine or betray the foundational concepts which permit such a goal or problem to be properly resolved. Otherwise, a filosofer, scientist, politician, or anyone else, will merely subvert his own initial intentions.
By the way, "problem" is a concept. If a concept is an Aristotelian error, then the belief in the existence of problems must be an error as well. Do you see how Popperian thinking defeats itself?
I am G. Stolyarov II
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