The avoidance and attempted suppression of contradictory arguments and evidence is a typical feature of ideologies.
“The question of the sources of our knowledge, like so many authoritarian questions, is a genetic one. It asks for the origin of our knowledge, in the belief that knowledge may legitimize itself by its pedigree. The nobility of the racially pure knowledge, the untainted knowledge, the knowledge which derives from the highest authority, if possible from God: these are the (often unconscious) metaphysical ideas behind the question. My modified question, ‘How can we hope to detect error?’ may be said to derive from the view that such pure, untainted and certain sources do not exist, and that questions of origin or of purity should not be confounded with questions of validity, or of truth.”
“If it is true, then none of us can ever refrain from anything we do. In that case any notions of good or bad, right or wrong, have no application with regard to human behaviour. It is false ever to attribute praise or blame to anyone, guilt or responsibility. ‘Ought’ never applies, nor do such concepts as ‘duty’, ‘justice’, ‘fair’. Conscience is an illusion. Every determinist, if he is sincere, must eliminate all such conceptions from his view of human beings, and also from his view of all human activities, arrangements and institutions.”
“In new democracies and closed societies, The Open Society retains its freshness and relevance...But in Britain and America, Popper is slowly being dropped from university syllabuses; his name is fading, if not yet forgotten...Many of the political ideas which in 1946 seemed so radical and were so important have become received wisdom. The attacks on dogma and historical inevitability, the stress on tolerance and humility – these today are beyond challenge and so beyond debate.”
“In a democracy, we hold the keys to the control of the demons. We can tame them. We must realize this and use the keys; we must construct institutions for the democratic control of economic power, and for our protection from economic exploitation”.
“[Marx underrated] the significance of his own moral ideas; for it cannot be doubted that the secret of his religious influence was in its moral appeal, that his criticism of capitalism was effective mainly as a moral criticism. Marx showed that a moral system can as such be unjust; that if the system is bad, then all the righteousness of the individuals who profit from it is a mere sham righteousness, is mere hypocrisy. For our responsibility extends to the system, to the institutions which we allow to persist.“It is this moral radicalism of Marx which explains his influence; and that is a hopeful fact in itself. This moral radicalism is still alive. It is our task to keep it alive, to prevent it from going the way which his political radicalism will have to go. ‘Scientific’ Marxism is dead. Its feeling of social responsibility and its love for freedom must survive.”