Rational skepticism vs. hopeful delusion

Rational skepticism vs. hopeful delusion

Photo by Daniels Joffe on Unsplash

Originally published 11 June 2002

Here’s some­thing that will ruin your day, if you haven’t heard it already.

The best-sell­ing book in France this spring is Thier­ry Meyssan’s L’Ef­froy­able Impos­ture, or “The Hor­ri­fy­ing Fraud,” which sug­gests that the Sep­tem­ber 11 attacks on the World Trade Cen­ter and Pen­ta­gon were planned and exe­cut­ed by US gov­ern­ment offi­cials as part of a plot to jus­ti­fy mil­i­tary inter­ven­tion in Afghanistan and the Mid­dle East.

Accord­ing to Meyssan, the planes that crashed into the twin tow­ers were direct­ed from the ground by remote con­trol, and no plane at all crashed into the Pen­ta­gon (the explo­sion was det­o­nat­ed inside the building).

This comes on top of the wide­ly-held belief in Mus­lim coun­tries that the mur­der­ous high­jack­ings were planned and exe­cut­ed by Israel’s Mossad secret ser­vice, and that thou­sands of Jews were pre-warned not to go to work in the tow­ers on the day of the attacks.

That Meyssan’s book was pub­lished is no sur­prise; some­one, some­where will pro­pose a con­spir­a­cy the­o­ry to account for every major news event — the assas­si­na­tion of JFK, the Apol­lo moon land­ings, the death of Princess Diana.

What’s sur­pris­ing is that so many peo­ple are will­ing to enter­tain such nonsense.

Why? Why do peo­ple believe crack­pot con­spir­a­cy the­o­ries, and even the hun­dreds of urban myths that make their way through the Internet?

A few years ago, Michael Sher­mer, who writes the Skep­tic col­umn for Sci­en­tif­ic Amer­i­can mag­a­zine, pub­lished a book called Why Peo­ple Believe Weird Things. Some of the “weird things” he con­sid­ers are psy­chics who claim to com­mu­ni­cate with the dead, alien abduc­tions, cre­ation­ism, and holo­caust denial.

The fun­ni­est and sad­dest part of the book is Sher­mer’s account of his appear­ance on tele­vi­sion’s Unsolved Mys­ter­ies to present the skep­ti­cal oppo­si­tion to pop­u­lar psy­chic James Van Praagh.

The most dra­mat­ic moment of the show, accord­ing to Sher­mer, occurred when Van Praagh got the name of a cou­ple’s son who had been killed in a dri­ve-by shoot­ing. “I’m see­ing the let­ter K,” the psy­chic proclaimed.

Is it Kevin or Ken?” Even Sher­mer was aston­ished when the moth­er respond­ed tear­ful­ly, “Yes, Kevin.”

Then Sher­mer noticed around the moth­er’s neck a large, heavy ring with the let­ter “K” inscribed in dia­monds on a black back­ground. Praagh denied hav­ing seen the ring when Sher­mer point­ed it out on cam­era. “I [saw it],” Sher­mer wrote, “and he’s the professional.”

Did this sort of debunk­ing sat­is­fy the audi­ence that Van Praagh was a fraud? Not at all. Sher­mer was chas­tised for destroy­ing peo­ple’s hopes dur­ing their time of grief. The psy­chic triumphed.

The rea­son is clear: Peo­ple believe what they want to believe. If a psy­chic appears to bring reas­sur­ing mes­sages from beyond the grave, why doubt? If Mus­lims feel bet­ter believ­ing that Israelis planned the attacks on Amer­i­ca, then it must be true. If French peo­ple like see­ing Amer­i­cans cast into an arro­gant and dia­bol­ic light, then bring on Meyssan.

In his book, Sher­mer lists prob­lems com­mon to most con­spir­a­cy the­o­ries and super­sti­tions, includ­ing: 1) anec­dotes are accept­ed as evi­dence, 2) coin­ci­dence is mis­tak­en for causal­i­ty, 3) heresy is assumed to imply cor­rect­ness (“They laughed at Coper­ni­cus, too.”), and 4) the unex­plained is tak­en as inexplicable.

Sci­ence, too, is not immune to these fal­lac­i­es, which is why orga­nized doubt is built into the sci­en­tif­ic process. Sci­en­tif­ic method is a high­ly evolved b‑s detec­tor, that relies on dou­ble-blind exper­i­ments, quan­ti­ta­tive obser­va­tions, repro­ducibil­i­ty, and rig­or­ous cita­tion of all oth­er rel­e­vant work, pro or con. In sci­ence, it is as impor­tant to show some­thing is wrong — even a favored the­o­ry — as to show it is right.

Is the b‑s detec­tor per­fect? Of course not. But it’s the best tool the human race has yet evolved for choos­ing between var­i­ous weird the­o­ries. (What could be more weird than the Big Bang, say, or the four-let­ter code of the DNA?) Behind all sci­en­tif­ic skep­ti­cism is the assump­tion that what makes us feel good is not nec­es­sar­i­ly true.

Sher­mer’s book will nev­er sell as many copies as Meyssan’s L’Ef­froy­able Impos­ture. We love to have our most irra­tional hopes and direst illu­sions appar­ent­ly con­firmed. The ques­tion is: Will tough-mind­ed skep­ti­cism or hope­ful delu­sion best ensure a hap­py future for the human race?

Stephen Jay Gould wrote the intro­duc­tion to Sher­mer’s book. What he said there is worth quot­ing: “Only two pos­si­ble escapes can save us from the orga­nized may­hem of our dark poten­tial­i­ties — the side that has giv­en us cru­sades, witch hunts, enslave­ments, and holo­causts. Moral decen­cy pro­vides one nec­es­sary ingre­di­ent, but not near­ly enough. The sec­ond foun­da­tion must come from the ratio­nal side of our men­tal­i­ty. For, unless we rig­or­ous­ly use human rea­son to dis­cov­er and acknowl­edge nature’s factuality…we will lose out to the fright­en­ing forces of irra­tional­i­ty, roman­ti­cism, uncom­pro­mis­ing ‘true’ belief, and the the appar­ent result­ing inevitabil­i­ty of mob action.”

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