Carl Sagan's "The Demon-Haunted World" is an insightful reminder of human fallibility. Chapters such as "The Fine Art of Baloney Detection" observe fallacies in argument, while others provide encouragement for healthy skepticism. Sagan uses UFO's and alien abduction in much of the book, as well as bits of psychic pseudoscience, religion, and hallucination.
After reading, I can't help but...
more Carl Sagan's "The Demon-Haunted World" is an insightful reminder of human fallibility. Chapters such as "The Fine Art of Baloney Detection" observe fallacies in argument, while others provide encouragement for healthy skepticism. Sagan uses UFO's and alien abduction in much of the book, as well as bits of psychic pseudoscience, religion, and hallucination.
After reading, I can't help but indulge in writing about the most extreme point I've ever personally reached in irrational belief, which was UFO/Alien mythology--although the time period for this belief -was- between ages 10 to around 13 or 14. I felt the phenomenon pretty well explained by "The Demon-Haunted World." My awareness of the Alien mythology came from my father, who watched the well-made, provocative documentaries, and always spoke cryptically about such things. Clearly he'd been sucked in, and as a credulous child, the odds were in favor of my attachment also. My mindset for the short period of time was something along the lines of "this is huge, and obvious, and everyone will catch on soon enough." But it wasn't obvious, the evidence was questionable, and there were better explanations (and ways of searching for legitimate Extraterrestrial life in the form of SETI, if I were even interested). The power of the "Alien" mythology over my mind, I feel, can be equated to that of religion: fear.
As a kid, the image of "Gray" aliens was the most horrific, especially paired with their storied sneakiness, and the sense of helplessness professed by the "believers" or "abductees." To this day, horror films do nothing for me in the way of fear. However, show me a well made "gray" film (Signs, Close Encounters, etc.) and I'll be quite energized. Also, in the form of hallucinations (well addressed by Sagan), if I am outside, especially alone, at night, I can easily create a vivid image of a pasty, alien leg rounding the corner away from me. The more I think, the more real it feels, and the more I can feel an emotional response even when I am sure nothing is likely there.
One of many interesting points made about human fallibility was Selectional Observation--latching onto "hits" and ignoring "misses" in anything, especially psychic mediums, religious beliefs, etc. Who wouldn't -want- to believe they are in communication with a dead loved one? And who wouldn't -want- to believe they will, soon enough, be reunited with loved ones in a retirement paradise? But, Sagan argues, we must be especially skeptical--ask greater of ourselves--in what we most want to be the case.
Awe and wonder are also human feelings which can override our skepticism. As an objective observer of religion specifically, I get the feeling plenty of it's participants attach emotions of awe and wonder, love, sadness--all of these profound feelings--to their religion, specifically their "god." Perhaps they are overwhelmed by the age and beauty of religious structures, music, art, literature, group solidarity, and so on. However, they "miss" that each and every one of these things are made by humans, and felt by humans. Extreme films such as "The Passion of the Christ" exhibit serious violence. The story of Jesus surely waters the eyes of any non-psychopathic human being. But so do, in their own ways, the Harry Potter series, or The Lord of the Rings trilogy, and plenty more works of fiction. Do the religious mistakenly divert the emotion from the religious "stories" into an evidence bin? Do they believe those emotions can only be felt, only be moving if they are dedicated, and melt at the word "faith"? If I spent a few years of my later childhood being in perpetual fear of aliens, seeing grays in shapes and windows when the lights went out; could religious perceptions be similar? Millions of people have believed silly things at one time (Research the Mormon church in general, and the Jehovah's witness end-of-the-world predictions that have regularly failed). Everything outside of the human realm, the magic, is highly questionable. We hear arguments from "Personal experience," but what experience? Something -outside- normal human experience? Or simply amplified awe and wonder?
We are warned to be wary of charlatans, but we also must be vigilant for our ordinary selves and others, especially in authority, who perhaps have their identities and livelihoods wrapped into mediumship, hypnosis, priesthood, horoscopes, Ufology, the list goes on. Does it serve these people to honestly analyze their profession? Do they? They may have ill intent, or they may not; either way they could be wrong, or we (we being skeptical people to be clear) could. Equipped with our Baloney Detection Kit, we ought to be responsible enough to find out. "Cheap answers are for cheap thinkers."
Are we equipped to approach, understand, and think about these things? In the end of the book, Sagan and Ann Druyan lament the public schooling of science, the media portrayal of science, and perceptions of science. While people do not have to agree with every product of scientific research and development, it is undeniable that the method works. And while every person does not have to go about in a white lab coat, conducting complex experiments and writing lengthy reports, we all may use science as a "way of thinking," which is a major point in the book. To look at the universe, and learn what it has "to say." To accept what it has "to tell us." Reality, not wish-thinking. Not a demon-haunted world.
--If you've not read them, I would suggest "Tricks of the Mind" by Derren Brown and "Unweaving the Rainbow" by Richard Dawkins.
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