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Julian Baggini - Do They Think Youre Stupid?

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Julian Baggini Do They Think Youre Stupid?
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This companion volume to The Pig That Wants To Be Eaten provides another rapid-fire selection of short, stimulating and entertaining capsules of philosophy. This time the focus is on the bad argumentative moves people use all the time, in politics, the media and everyday life. Each entry takes as its starting point an example of questionable reasoning from the media or literature, and, as with The Pig ..., the reader is given plenty to chew on and work through for themselves.

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Do They Think
Youre Stupid?

100 Ways of Spotting Spin
and Nonsense from the Media,
Pundits and Politicians

Julian Baggini

GRANTA
Table of Contents
Preface

Doing things right is simple: just eliminate all your mistakes and then youll be perfect. This is as true for thinking and arguing well as it is in any other skill. The main priority for someone who aspires to think clearly is to cut out all the fallacies and confusions that infect reasoning. The problem is that there are so many of them, and for better or worse, human beings are not Spock-like logicians.

This book sets out to highlight 100 common ways in which people argue badly. Most take their cue from examples of fallacious reasoning, but others focus on habits, styles and biases of thought. Others start from perfectly good arguments which are nonetheless used in unreasonable ways. It is not a textbook, and my list contains overlaps and variants of what logicians would identify as the same species of poor reasoning. I have chosen bad argumentative moves that are actually used in the real world, and have catalogued them accordingly, not necessarily in the same way as professors of philosophy and critical thinking. The cross-referencing is an invitation to explore the similarities and differences between the manoeuvres I describe.

Because the examples are drawn from real life, they reflect the issues that have, in recent years, provided the soil in which the weeds of unreason have grown most abundantly. Politics features prominently, in particular the response to terrorism and the war in Iraq. There are also multiple examples drawn from debates about environmentalism, alternative medicine, religion, abortion, euthanasia and poverty. And there are less serious examples, such as quantum sheep poets, lucky ducks and gods from outer space.

When I first had the idea for this book, I conceived it as a kind of offensive weapon in the war against nonsense. The reader could arm herself with it, then seek and destroy illogicality wherever it could be found. However, seeing other people engaged in such evangelical missions has made me think again. Good thinking is, I believe, less a matter of getting tooled up and more a question of adopting an enquiring, sceptical but not cynical attitude. Over-confidence is one of reasons biggest enemies, all the more dangerous because it can emerge in its midst.

I have therefore tried to highlight some of the difficulties of applying even the clearest of critical thinking principles. At the end of each entry is a set of questions, a matter arising or a task that aims to give the reader something to chew over mentally after the book has been put down.

A book like this can easily give the impression that the line between the rational and the irrational is clear-cut, when, of course, it rarely is. Like its predecessor, The Pig that Wants to Be Eaten , this is intended as a starting point for better reasoning, not the last word on it.

A note (and apology) on
examples used

Few would like to have their words used to illustrate bad arguments. However, I wanted to use real-life examples, so I fear I may have made 100 or so new enemies with this book.

Please, however, bear a few things in mind. First, on several occasions, the quote I start with is not itself an example of sloppy thinking, but is commonly used as the basis of some poor reasoning. Second, in some cases I make it very clear that, although their precise words are clear examples of what generally are bad arguments, in context there may be good reasons why they were nonetheless used. Third, I have not chosen people according to whether I generally agree or disagree with them. Part of my purpose is to show that bad arguments are made by our friends as well as our foes, in support of things we agree with as well as those we disagree with. Fourth, I am sure that if someone else had written this book, they could have picked on something I have said. I call foul knowing that when Im playing instead of refereeing, I too am guilty of infringements.

Having said that, some people deserve all the criticism they get.

All the primary sources are listed at the back of the book. In the main text, when I have given the position of the person I am quoting it is generally that which they held at the time they made their comment.

I just dont believe it!

Arguments from incredulity

No one in their right mind can look in the stars and the eternal blackness everywhere and deny the spirituality of the experience, nor the existence of a Supreme Being.

Eugene Cernan, last man on the moon

No one in their right mind could read Cernans testimony and deny that NASA must be giving its astronauts training in advanced rhetoric. In just one sentence, Cernan manages to pack three dubious, but persuasive, punches. Theres the personal, ad hominem abuse people who disagree are just not in their right mind. Theres also a whiff of the argument from authority, an Ive been into space, buddy, and you havent, so youd better believe I know what Im talking about attitude. And at the core, what can be called the argument from incredulity.

An argument from incredulity essentially works by taking the fact that one cant believe or imagine that something is true (or false) to be a good reason for thinking it isnt true (or false).

In this case, when he looks into space, Cernan simply cant believe that there isnt some kind of spiritual dimension or supreme being behind it all. The implicit argument buried beneath this assertion is that because he cannot look out into space and deny the existence of a supreme being, and no other sane person could either, therefore, it follows the supreme being is real.

And that really is the sum total of his case. He makes it sound as though you too should be equally unable to deny the deity by claiming youre not in your right mind if you do deny it. But thats just an assertion mixed up with some abuse. It doesnt advance the argument any further.

As is often the case with a bad argument, once its structure is made explicit, its weaknesses become obvious. Our own inability to imagine that something is or is not the case is not in itself a reason to think it is or is not the case. Some true things just are unimaginable. And the fact that we have strong convictions when confronted by certain experiences does not mean that those convictions are reliable bases for true belief.

Even if Cernan is right about what it is possible to deny, all that would show is something about the limits of human credulity, not the existence or otherwise of things certain experiences compel us to believe.

There are plenty of examples of cases where we would be rash to make too much of our own imaginative limits. I cant really imagine the evolution of life from single cells to human beings, but I should not think my inability to imagine this provides some kind of reason for thinking evolution is not how humans came to be. More obviously, when I see a magician chop a person in two, I cant see how the trick works, but I would be foolish to think that the person had in fact been sawn in half.

However, even though an argument from incredulity looks like an open and shut case of sloppy thinking, at its core is an uncomfortable truth about the fundamental limits of human reason. There always comes a point in a rational argument where you just have to see that something is the case. If Ive explained to you what numbers are, and how addition works, you just see that 1 + 1 = 2. I can explain things again if you havent got it, but at some point the truth of the sum will strike you as obvious and undeniable. Similarly, if I show you experiments that prove, say, the law of gravity, at some stage you just have to get it.

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