There remains a conviction that the torrent of publications and the financial outlay on LEADERSHIP development will create managers with the skills and characters of perfect leaders, capable of guiding healthcare organisations through the challenges and crises of the 21st century. The focus of much attention continues to be the search for the (illusory) core set of heroic qualities, abilities or competencies that will enable the development of leaders to achieve levels of supreme LEADERSHIP and organisational performance. This brief commentary adds support to McDonald’s (1) call for recognition of the complexity of the undertaking.

In this paper, I address the issue of the possible applicability of the ideas of Karl R. Popper’s social and political philosophy in the contemporary political life of postcolonial countries. Through reference to the reception of Popper’s philosophy in Central and Eastern Europe, I argue that Popper’s writings were effective in catalysing the political wholesale transformation by undermining Marxists’ pretensions to scientific status rather than through his anti-utopian and anti-revolutionary political recommendations. In the context of attempts to apply Popper’s ideas in postcolonial countries, especially Sub-Saharan Africa, I claim that the influence of Popper’s social thought on the politics of those countries may not be as effective as expected or desired.

'Post-truth' has become a buzzword for numerous current crises: the fragmentation of the media landscape, the ongoing debate about 'fake news', the loss of trust in science, etc. Although these crises take place in society, it is claimed that the roots of post-truth can be traced back to the history of philosophy. Occasionally, it is asserted that Karl Popper's CRITICAL rationalism gave rise to post-truth: His rejection of verificationism has limited truth claims in the realm of science. Given the absence of infallible evidence and certainty, CRITICAL rationalism calls for challenging scientific authority. I argue that post-truth is compatible with CRITICAL rationalism from an epistemological point of view, considering that both positions are CRITICAL of certainty. However, in CRITICAL rationalism, fallibilism, responsibility, and the idea of criticism are combined, and in this respect, it offers a possible way to overcome the problems that are associated with post-truth. This treatment of the problems of post-truth results from the recognition of moral responsibility to take action on the basis of a hypothesis that remains open to revision.

The aim of this paper is to consider whether CRITICAL rationalism has any ideas which could usefully be applied to the internet.  Today we tend to take the internet for granted and it is easy to forget that it was only about two decades ago that it began to be used to any significant extent. Accordingly in section 1 of the paper, there is a brief consideration of the history of the internet.  At first sight this makes it looks implausible that any of Popper’s ideas could be applicable to the internet, since Popper died before the internet came into general use.  However, section 2 argues that Popper’s theory of World 3 does apply very well to the internet.  This application is significant because, as shown in section 3, it leads to the problem of misinformation, which is one of the most significant problems generated by the internet.  In section 4 there is an attempt to solve this problem using ideas taken from Popper’s epistemology. It is argued that there should be changes in education designed to prepare students for the internet age. Teaching in the internet age should focus on presenting to the students not just the accepted theories but also the evidence on which they are based. An illustration of how this might be done is given by considering an example from science teaching, namely the teaching of Newtonian mechanics in the last years of school or first years of university.

Since CRITICAL Rationalism is considered by some more of an attitude or mindset and by others a methodological approach to philosophical thinking and practical problem-solving, its application, or more accurately, its epistemological testing grounds, should be expected to be much more wide-ranging than they have been so far. With the exception of some published anthologies on CRITICAL Rationalism and occasional nods to the legacy of Karl Popper’s falsificationist methodology, relatively few applicaions of a CRITICAL rational approach to contemporary theoretical debates in the social sciences have been published. I wish here to CRITICALly challenge the (optimistic) Hegelian and by extension the neoliberal view of the progress of American capitalism by reframing it with the Marxian notion of expropriation as applied to enslavement on plantations. The logic of enslavement as a process by which brutal exploitation has been practiced for centuries offers a falsifying test case of the rationality of capitalism and its promise of individual freedom of choice. This essay is an explicit exercise in the potential power of a version of Popperian CRITICAL rationalism being applied to the intersection of modern liberalism and capitalism, exploring the imbrication of a CRITICAL and rational analysis.

LEADERSHIP STUDIES is a new interdisciplinary field of Organization STUDIES that is growing at a steady rate all over the world. LEADERSHIP STUDIES are seen as a branch of Management and Organization Sciences despite its philosophical roots that can be traced back to Plato’s philosophical writings such as Laws, Politics, or The Republic. Starting from Burns’ seminal book, LEADERSHIP (1978), and subsequent discussions with American business ethics pioneer Joanne Ciulla, a fundamental methodological question emerged: whether LEADERSHIP STUDIES are a normative or a descriptive field of study.

One of the main approaches in curriculum STUDIES is CRITICAL education for students. CRITICAL education can internalize CRITICAL insights and thinking in students and provide forces for reform, change and development of society. Social STUDIES is one of the curriculum that can provide CRITICAL education to students. CRITICAL education in social STUDIES can strengthen students' literacy and CRITICAL skills in social issues. By learning this course, students can have a CRITICAL and corrective attitude towards the social and natural environment and act actively and responsibly to improve and improve the current situation. This article deals with CRITICAL education in social STUDIES. In this article, based on a CRITICAL approach, the educational design, selection and organization of educational content, selection of teaching methods and evaluation in social STUDIES are discussed.