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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.

Since the emergence of modernity, and in response to its myriad aspects and potentials, which are constantly unfolding, countless reactions have kept emerging in almost all quarters of the globe. A large variety of anti-modern reactions, the common core of which is perhaps the idea that modernity, in one way or another, is illegitimate, stand out among these responses. According to some of these anti-modern responses, modernity has usurped the characteristics and features of religion, which has been the soul as well as the main shaping force of the pre-modern era and has reproduced it in a corrupted form. Two German-speaking philosophers, Karl Popper and Hans Blumenberg, are among the intellectuals who have defended modernity against the onslaught of anti-modern tendencies. In this paper, I briefly, though critically, compare and contrast the approaches as well as some of the arguments of these two thinkers in defence of modernity.

In modern times many militant atheist thinkers and activists have tried to promote the idea that religions, as well as religious ways of life, are one of the main, if not the main source of evil in the social arena. Some other non-believer scholars, while taking a respectful approach towards religions and religious people, maintaining that it is more rational for people and communities to adopt a non-religious outlook on life and become members of the community of non-believers. In this paper, I do not take issue with the militant non-believers. The reason is that their approach to religion is so ideologically driven that it leaves not much room for proper rational discussions; it only invites some polemical replies. My aim here is, instead, to enter into a dialogue with those non-believer scholars who view religion in a measured and rational way. My intention is to critically assess the claims of this latter group of scholars and explain why, contrary to what they suggest, certain interpretations of religion, and in particular, the Islamic faith, can provide them with better alternatives than their atheist outlooks. The arguments of this paper are mostly in reply to the views expressed by Professor Shearmur in his paper on critical rationalism and religion.