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Scientific scepticism, fundamentally, questions the veracity and epistemic value of claims not supported by scientific evidence. Motivated by the assumption that only the empirical investigation of reality leads to the truth, the scientific sceptics often maintain that only scientific method is best suited for this purpose. Claims found to be wanting in scientific evidence are considered untrue, and of little or no epistemic consequence. Using the analytical and critical methods, this paper interrogates this epistemic criterion of justification of scientific scepticism. It shows the inherent epistemic deficits in this criterion of the scientific sceptics, and how absolutizing its demands in such a manner as to undermine the veracity and epistemic significance of claims outside the mainstream discipline of science is not only to entrap themselves in many epistemic burdens, but also to sink under the unsavoury weight of criteriological egocentrism, detrimental to cognitive progress. As a credible alternative, this paper explores the epistemic fecundity of contextualistic pluralism – the pluralism of contextually underwritten cognitive positions – in truth and knowledge justification. It concludes with the relevance of this approach in epistemic justification as evident in its inclusive nature as well as its shift of the focus of philosophical thinking from identity to diversity in an interculturality society.  

Neuroscience and its attendant subdisciplines, including, so it supposes, philosophy, hold that there is nothing more to self and society than what is in the brain. Yet two centuries have not resolved the philosophical objections to such claims, much less resolved the binding problem that would link mind and brain, or arrive at a general, materialist explanation of consciousness. Just as ideological and economic blinders beset this discipline, so they limit philosophy to account for the nature of this ‘thinking organ’ – what that means and if it can even exist. Taking the work of Hegel, Heidegger, Deleuze, neuroscientific results, I consider the phenomenology of the organ. I argue that an understanding of this object requires distinguishing concepts such as function and activity, capacity and regulation, surface and recognition. Results show that the ability to arrive at a thinking organ as organ is uncertain but worth the pursuit for the services done to science and ethics.

This paper examines the liberal society that Popper lauds, that aims to be truly open, and discusses why another, more communitarian kind of society, particularly societies in Africa, may also reflect the quest for intellectual openness that is Popper’s ideal. Moreover, this paper avers reasons why Popper should be comfortable with such a liberal-communitarian mix. The inter-subjectivity in his critical rationalism is a balance of an explicit individualism, and an implicit social element (Afisi, 2016a). Popper is indeed an author of such a balance. For a society to be truly open requires the careful recognition and protection of individual freedom. However, the extent to which individuals are free to perform actions that they desire without external constraints, and the level of their individuality in relation to others when performing such actions, remain a contentious issue between liberals and more communitarian thinkers. Popper’s critical rationalism provides the necessary impetus to this contention through his view of freedom that I contend can best be viewed as carefully balanced, a view which combines individuality with a social element that upholds community values necessary for openness of society. With this combination, Popper’s politics of liberalism provides an effective model of how a truly open society can be achieved. The values inherent to Popper’s liberalism including those concerning intellectual openness, individual freedom, mutual respect, measured self-respect, welfarism, humanitarianism, accountability, critical debates and feedback from the citizens, together concern the conditions for a society to be truly open. There are many competing thoughts as to what openness might be in Popper’s philosophy. The present study of Popper does not presume to address them all. The focus here is specifically on using Popper’s idea of critical rationalism to balance relations between liberal politics of individual rights and freedom, and communitarian politics of the common good, as it relates to situations about how socio-economic and political conditions in Africa societies should be structured. While I contend that Popper’s works in political philosophy focused centrally on Western political tradition, and not about Africa in its strict sense, significant lessons can be distilled from Popper that can offer suggestions on social reforms in Africa. This paper explores Popper’s project of the open society across the plurality and differences of societies, so that his liberal ideas of individual freedom are not undermined, and the progress of the communitarian idea of the common good, that Africa societies are built upon, is also well enhanced. Liberal individualism and community values inherent to communitarianism are both well accommodated within Popper’s critical rationalism.