Why People Believe Weird Things: Pseudoscience, Superstition, and Other Confusions of Our Time by Michael Shermer Page B
Authors: Michael Shermer
Tags: General, science, Psychology, Philosophy, Parapsychology, Body; Mind & Spirit, Philosophy & Social Aspects, Creative Ability, Truthfulness and Falsehood, Epistemology, Belief and doubt, Creative ability in science, Skepticism, Pseudoscience, Parapsychology and science
Ads: Link
and rather pointy ears—but when I talked to him, I found that he did not actually remember becoming a werewolf. He recalled the experience under hypnosis. In my opinion, his was a case of false memory, either planted by the hypnotist or fantasized by the man.
Another program was on astrology. The producers brought in a serious, professional astrologer from India who explained how it worked using charts and maps with all the jargon. But, because he was so serious, they ended up featuring a Hollywood astrologer who made all sorts of predictions about the lives of movie starts. He also did some readings for members of the audience. One young lady was told that she was having problems staying in long-term relationships with men. During the break, she told me that she was fourteen years old and was there with her high-school class to see how television programs were produced.
In my opinion, most believers in miracles, monsters, and mysteries are not hoaxers, flimflam artists, or lunatics. Most are normal people whose normal thinking has gone wrong in some way. In chapters 4, 5, and 6, I will discuss in detail psychic power, altered states of consciousness, and alien abductions, but I would like to round out part 1 of this book by looking at twenty-five fallacies of thinking that can lead anyone to believe weird things. I have grouped them in four categories, listing specific fallacies and problems in each. But as an affirmation that thinking can go right, I begin with what I call Hume's Maxim and close with what I call Spinoza's Dictum.
Hume's Maxim
Skeptics owe a lot to the Scottish philosopher David Hume (1711-1776), whose An Enquiry Concerning Human Understanding is a classic in skeptical analysis. The work was first published anonymously in London in 1739 as A Treatise of Human Nature. In Hume's words, it "fell dead-born from the press, without reaching such distinction as even to excite a murmur among the zealots." Hume blamed his own writing style and reworked the manuscript into An Abstract of a Treatise of Human Nature, published in 1740, and then into Philosophical Essays Concerning the Human Understanding, published in 1748. The work still garnered no recognition, so in 1758 he brought out the final version, under the title An Enquiry Concerning Human Understanding, which today we regard as his greatest philosophical work.
Hume distinguished between "antecedent skepticism," such as Rene Descartes' method of doubting everything that has no "antecedent" infallible criterion for belief; and "consequent skepticism," the method Hume employed, which recognizes the "consequences" of our fallible senses but corrects them through reason: "A wise man proportions his belief to the evidence." Better words could not be found for a skeptical motto.
Even more important is Hume's foolproof, when-all-else-fails analysis of miraculous claims. For when one is confronted by a true believer whose apparently supernatural or paranormal claim has no immediately apparent natural explanation, Hume provides an argument that he thought so important that he placed his own words in quotes and called them a maxim:
The plain consequence is (and it is a general maxim worthy of our attention), "That no testimony is sufficient to establish a miracle, unless the testimony be of such a kind, that its falsehood would be more miraculous than the fact which it endeavors to establish."
When anyone tells me that he saw a dead man restored to life, I immediately consider with myself whether it be more probable, that this person should either deceive or be deceived, or that the fact, which he relates, should really have happened. I weigh the one miracle against the other; and according to the superiority, which I discover, I pronounce my decision, and always reject the greater miracle. If the falsehood of his testimony would be more miraculous than the event which he relates; then, and not till then, can he pretend to command my belief or opinion. ([1758]
Another program was on astrology. The producers brought in a serious, professional astrologer from India who explained how it worked using charts and maps with all the jargon. But, because he was so serious, they ended up featuring a Hollywood astrologer who made all sorts of predictions about the lives of movie starts. He also did some readings for members of the audience. One young lady was told that she was having problems staying in long-term relationships with men. During the break, she told me that she was fourteen years old and was there with her high-school class to see how television programs were produced.
In my opinion, most believers in miracles, monsters, and mysteries are not hoaxers, flimflam artists, or lunatics. Most are normal people whose normal thinking has gone wrong in some way. In chapters 4, 5, and 6, I will discuss in detail psychic power, altered states of consciousness, and alien abductions, but I would like to round out part 1 of this book by looking at twenty-five fallacies of thinking that can lead anyone to believe weird things. I have grouped them in four categories, listing specific fallacies and problems in each. But as an affirmation that thinking can go right, I begin with what I call Hume's Maxim and close with what I call Spinoza's Dictum.
Hume's Maxim
Skeptics owe a lot to the Scottish philosopher David Hume (1711-1776), whose An Enquiry Concerning Human Understanding is a classic in skeptical analysis. The work was first published anonymously in London in 1739 as A Treatise of Human Nature. In Hume's words, it "fell dead-born from the press, without reaching such distinction as even to excite a murmur among the zealots." Hume blamed his own writing style and reworked the manuscript into An Abstract of a Treatise of Human Nature, published in 1740, and then into Philosophical Essays Concerning the Human Understanding, published in 1748. The work still garnered no recognition, so in 1758 he brought out the final version, under the title An Enquiry Concerning Human Understanding, which today we regard as his greatest philosophical work.
Hume distinguished between "antecedent skepticism," such as Rene Descartes' method of doubting everything that has no "antecedent" infallible criterion for belief; and "consequent skepticism," the method Hume employed, which recognizes the "consequences" of our fallible senses but corrects them through reason: "A wise man proportions his belief to the evidence." Better words could not be found for a skeptical motto.
Even more important is Hume's foolproof, when-all-else-fails analysis of miraculous claims. For when one is confronted by a true believer whose apparently supernatural or paranormal claim has no immediately apparent natural explanation, Hume provides an argument that he thought so important that he placed his own words in quotes and called them a maxim:
The plain consequence is (and it is a general maxim worthy of our attention), "That no testimony is sufficient to establish a miracle, unless the testimony be of such a kind, that its falsehood would be more miraculous than the fact which it endeavors to establish."
When anyone tells me that he saw a dead man restored to life, I immediately consider with myself whether it be more probable, that this person should either deceive or be deceived, or that the fact, which he relates, should really have happened. I weigh the one miracle against the other; and according to the superiority, which I discover, I pronounce my decision, and always reject the greater miracle. If the falsehood of his testimony would be more miraculous than the event which he relates; then, and not till then, can he pretend to command my belief or opinion. ([1758]
Similar Books
