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If one is in error about anything, one necessarily has lost the truth about it. Now, it is true that one may avoid error and still not gain the truth, but this only occurs when one suspends judgment about the matter. If one does not suspend judgment, then finding the truth and avoiding error are in fact identical. Apparently James did not like to suspend judgment; he would rather make a bigoted and prejudiced guess than be intellectually honest and admit to himself that he does not really know.
Imagine a bigot, who hated all black people, believing because of his bigotry that a particular black person was a thief and a scoundrel. It may turn out, in a particular case, to happen to be true that that individual was a thief and a scoundrel as there are thieves and scoundrels of every color , but that would in no way justify the belief that was based upon prejudice and bigotry.
However, he does seem to be mistaken about the best attitude of a scientist for accurate discoveries. On the other hand, if you want an absolute duffer in an investigation, you must, after all, take the man who has no interest whatever in its results: The most useful investigator, because the most sensitive observer, is always he whose eager interest in one side of the question is balanced by an equally keen nervousness lest he become deceived.
Would it not be better if the scientist simply wishes to find out, with no interest in which outcome occurs? James is right in stating that one who does not care about the results will not be apt to be very competent if, in fact, this is what he means , but James is giving a false dilemma, or bifurcation, when he omits the possibility of a scientist who is interested in the results out of curiosity, but does not care what way the experiment turns out.
No doubt James is correct in affirming that there are truths that one will never believe if one only has beliefs based upon evidence. For example, you, the reader, will probably never believe the truth about what beverage I am consuming as I write this sentence.
But what does it matter? Even if it is a matter of importance to you, such as whether your spouse if you have one is cheating on you or not, would it be wise to jump to some conclusion prior to obtaining any evidence regarding the matter?
Would it not be best to be especially careful regarding important matters? Yet James recommends the exact opposite, for he advocates faith regarding momentous options. Obviously, this is not an example of something that cannot be decided on intellectual grounds; the point is simply that one ought to be most careful about what is most important, not the reverse, as James imagines.
Turn now from these wide questions of good to a certain class of questions of fact, questions concerning personal relations, states of mind between one man and another. Do you like me or not? Whether you do or not depends, in countless instances, on whether I meet you half-way, am willing to assume that you must like me, and show you trust and expectation. But if I stand aloof, and refuse to budge an inch until I have objective evidence, until you shall have done something apt, as the absolutists say, ad extorquendum assensum meum , ten to one your liking never comes.
Who gains promotions, boons, appointments, but the man in whose life they are seen to play the part of live hypotheses, who discounts them, sacrifices other things for their sake before they have come, and takes risks for them in advance?
His faith acts on the powers above him as a claim, and creates its own verification. A social organism of any sort whatever, large or small, is what it is because each member proceeds to his own duty with a trust that the other members will simultaneously do theirs. Wherever a desired result is achieved by the co-operation of many independent persons, its existence as a fact is a pure consequence of the precursive faith in one another of those immediately concerned. A government, an army, a commercial system, a ship, a college, an athletic team, all exist on this condition, without which not only is nothing achieved, but nothing is even attempted.
A whole train of passengers individually brave enough will be looted by a few highwaymen, simply because the latter can count on one another, while each passenger fears that if he makes a movement of resistance, he will be shot before any one else backs him up.
If we believed that the whole car-full would rise at once with us, we should each severally rise, and train-robbing would never even be attempted. There are, then, cases where a fact cannot come at all unless a preliminary faith exists in its coming.
Yet such is the logic by which our scientific absolutists pretend to regulate our lives! In truths dependent on our personal action, then, faith based on desire is certainly a lawful and possibly an indispensable thing.
Thus it lies outside the realm of those beliefs that are covered by his own thesis. Evidently, then, James is contradicting himself by these affirmations, as he apparently forbade such beliefs earlier in his essay when he stated his thesis. It would have been good if he had stated his exact position clearly, but it is hardly surprising that he did not, given his carelessness about so many matters in his essay.
But there is more wrong with these examples, which leads to a second criticism. James again is guilty of bifurcation, or false dilemma, when he represents the only possibilities being either having the belief that you like me or I stand aloof. Granted, if I stand aloof, you may never come to like me, but I can be friendly without assuming that you like me. The important beliefs to have in such a situation include: Not having the belief that you like me does not entail having the belief that you do not like me; one may have no belief about it at all, or, in other words, be an agnostic with respect to that question.
Who gains promotions, boons, appointments, but the man in whose life they are seen to play the part of live hypotheses [italics added], who discounts them, sacrifices other things for their sake before they have come, and takes risks for them in advance?
His faith [italics added] acts on the powers above him as a claim, and creates its own verification. No one of us ought to issue vetoes to the other, nor should we bandy words of abuse [italics added]. James seems to have forgotten some of his own remarks contained earlier in his essay, such as:.
The thesis I defend is, briefly stated, this: The restrictions on when it is appropriate to believe in something without evidence, or have faith, are put there by James in order to protect others from beliefs with pernicious consequences, that is, from beliefs that lead to pernicious actions.
The following real-life example is from an Associated Press story of a few years ago. According to police, when they arrived, smoke and the odor of burned human flesh filled the apartment, and the child was dead. From these facts, the probable events may be reconstructed. Notice how the killing of Lucifer follows quite reasonably from these beliefs. First, was it, for them, a living option to have the belief or to refrain from having the belief that the girl was Lucifer along with the accompanying beliefs?
James defined an hypothesis as:. A live hypothesis is one which appeals as a real possibility to him to whom it is proposed. Furthermore, as one considers that the number of possible religions is limitless, it becomes clear that if one randomly or by faith chooses one possible religion over the others, one is virtually certain to choose a false religion.
For all religions that contradict the truth are false religions, so, at most, one religion is true. And how could one possibly know that one can be somewhat in error? There is not, for example, universal agreement that there is an afterlife or even a god, much less agreement on the nature of an afterlife or god. It is ridiculous for people to claim that one can be wrong and still maintain that one must be religious, but this only illustrates their inconsistency and irrationality.
Many religionists seem, nevertheless, to advocate faith in their religions due to a perceived lack of evidence for the basic doctrines that they believe and wish to inculcate in others.
Thus they end up being advocates of faith, though they must, as remarked above, advocate rejecting faith in conflicting beliefs. For those who believe that there is evidence for their religious beliefs, there is no need to appeal to faith, for they can simply point out that which they believe to be evidence for their position. They will also be motivated to encourage others to look at evidence rather than have faith, for they want others to reject faith in other religions and have no need of it for their own religion.
Such a position favors beliefs for which one can have evidence, which is what this sort of religionist believes of his or her religion.
russianescortsinuae.tk: Ethics: An Essay on the Understanding of Evil (Radical Thinkers) (): Alain Badiou, Peter Hallward: Books.
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