Category Archives: Truth

Why Truth Matters

Truth, holding a mirror and a serpent (1896). Olin Levi Warner, Library of Congress Thomas Jefferson Building, Washington, D.C.

The sleep of reason produces monsters. ~ Francisco Goya

 It is morally as bad not to care whether a thing is true or not, so long as it makes you feel good, as it is not to care about how you got your money as long as you have got it.
~ Edmund Way Teale

(This article was reprinted in the online magazine of the Institute for Ethics & Emerging Technologies, February 8, 2017.)

In my last post, I discussed Princeton emeritus professor Harry Frankfurt’s distinction between lies and bullshit. I suggested that the difference between truth and falsity is even more important than the difference between lies and bullshit. Now I’d like to elaborate.

There are many reasons to revere truth: along with beauty and goodness it is one of the great ideas we judge by; it is universally regarded as a virtue; it is something, on this planet at least, that only humans discern; it is necessary to make good decisions about living our lives, and it allows us to predict the future and avoid future dangers. But there’s more.

When I started teaching ethics 30 years ago I learned that truth-telling is one of the only moral imperatives across cultures. Why would that be? Simply put, human communication is pointless unless we assume that others will tell the truth. If I ask you what time it is or for directions to London, I’m assuming you won’t lie. If I assume the opposite, there’s not much point to those questions. Sincere, honest exchange essentially is communication, all the rest just manipulation. Another problem with lies, ignorance, and bullshit is that they undermine our rationality; they leave us slaves to our passions; and they keep us groping in the dark when we try to solve problems. Problems are hard to solve when you start with truth, much more so when you begin with falsehoods. Lies and nonsense will ultimately be our downfall, however temporarily attractive they may be. But why?

If we disregard the truth we’ll undo the project of classical Greece and the Enlightenment, when humans realized that reason could improve their world; if we disregard the truth we will remain slaves to the reptilian impulses of our anciently formed brains; if we disregard the truth we’ll destroy our planet’s atmosphere and biosphere and kill ourselves. People suffer when the truth is distorted. So it is our choice. Face the truth of our biological and cultural heritage and transcend them, or we will all perish. But why is this so hard to understand?

I think that those so careless with their bullying, destruction, ignorance, power, and naked pursuit of self-interest just don’t realize or care how fragile biological and cultural life are. We live within a thin blue line that separates us from the unimaginably cold and dark emptiness of space. Our atmosphere, climate, and ecosystem support life only if we support them. Culture too is extraordinarily fragile. It took 10,000 years to achieve, but we can destroy it in an instant. But even if we survive biologically, imagine living in a post-apocalyptic world. A world in which we have to reinvent physics, mathematics, chemistry and computer science. Where we would have to reconquer fire, reinvent the wheel, rediscover electricity. Where we would have to reconstruct atomic, relativity, evolutionary, gravitational, and quantum theory. A world without engineering, dentistry, or medicine, without art, literature, or music. Think really hard about all that. Thomas Hobbes described such a state of nature like this:

“No arts; no letters; no society; and which is worst of all, continual fear, and danger of violent death: and the life of man, solitary, poor, nasty, brutish and short.”

Why then the hubris of ignorant people? They come and go, flickering flames with moth-like lifespans, nonetheless convinced of their importance. For some perspective they might contemplate their own death, or hear the voice of Carl Sagan:

Harry Frankfurt on Bullshit And Lying

(This article was reprinted in the online magazine of the Institute for Ethics & Emerging Technologies, February 6, 2017.)

Emeritus professor of philosophy at Princeton Harry Frankfurt‘s book, On Bullshit, was a surprise best seller a few years ago. Given the public musings of our recently installed President, I thought it time to revisit the main idea of the book.

Frankfurt begins by jumping right in: “One of the most salient features of our culture is that there is so much bullshit.” This is a truism, but it provides small comfort to those of us who listen to so much of what is said by politicians, generals, clergy, and uninformed citizens. No pain is too severe for them to inflict on those of us with relatively well-ordered minds.

But what is bullshitting and in what ways it is similar to, and different from, lying? Here are the basics as Frankfurt sees them:

Main Similarities

1) Both liars and bullshitters (bsers) want you to believe that they are telling the truth.
2) And both want to get away with something.

Major Differences

Liars – 

1) Liars engage in a conscious act of deception.
2) Liars know the truth, but attempt to hide it.
3) Liars spread untruths, but they still accept the distinction between the truth and false.


1) Bsers do not consciously deceive.
2) Bsers just don’t know or care about the truth.
3) Bsers ignore or reject the distinction between truth and falsity altogether.

(Note that what the liar says is necessarily false. If I know that Jupiter is a gaseous planet and claim otherwise, then what I’m saying is false. But if don’t know anything about Jupiter and then make some claim about it, my bullshit might turn out to be correct.)

To reiterate the main point. Liars know the truth and try to hide it; bsers don’t know or care about the truth and try to hide their lack of commitment to it. Thus bullshitting is more like bluffing or faking. Surprisingly, Frankfurt thinks bullshit is more dangerous than lies because it erodes the possibility of the truth existing and being found. As he puts it:

It is impossible for someone to lie unless he thinks he knows the truth … Producing bullshit requires no such conviction. A person who lies is thereby responding to the truth, and he is to that extent respectful of it. When an honest man speaks, he says only what he believes to be true; and for the liar, it is correspondingly indispensable that he considers his statements to be false. For the bullshitter, however, all bets are off … He does not reject the authority of the truth, as the liar does, and oppose himself to it. He pays no attention to it at all. By virtue of this, bullshit is a greater enemy of truth than lies are.

As to the cause of so much bullshit, Frankfurt argues:

Bullshit is unavoidable whenever circumstances require someone to talk without knowing what he is talking about. Thus the production of bullshit is stimulated whenever a person’s obligations or opportunities to speak about some topic are more excessive than his knowledge of the facts that are relevant to that topic.

Brief reflections – I accept the basic distinction between knowing the truth and lying about it, and not knowing or caring about the truth, and then trying to impress people by talking about things I know nothing about.

I’m less convinced that bullshitting is worse than lying. To clarify, consider the following:

1) I am scientifically literate. Therefore I know that biological evolution is true beyond any reasonable doubt. If I lie about this—say because I think that will  make you more likely to contribute to my political or religious cause—then I subvert the truth.

2) I am scientifically illiterate. Thus I don’t know if evolutionary theory is true or false. If I bullshit about this—say because I want you to think that I know what I’m talking about—then I ignore the truth.

In these two cases I think lying is worse than bullshitting because the liar always subverts the truth whereas the bser might inadvertently tell the truth.

But if the bser not only doesn’t know or care about the truth but rejects the very distinction between the two, if the bullshitter believes that there is no truth, then bullshitting is worse. A world that denies the existence of truth is a far worse than one that still accepts the difference between truth and falsity.

What I think is more important than the distinction between lying and bullshitting is the one between truth and falsity. As Frankfurt states in his follow-up book, On Truth: “How could a society which cared too little for truth make sufficiently well-informed decisions concerning the most suitable disposition of its public business?” I think this is correct, but I think there’s a lot more to it.

In my next post, I will further explore why truth matters.

Mencken’s Creed

H l mencken.jpg

 H. L. Mencken (1880-1956) was an American journalist,essayist, magazine editor, satirist, critic of American life and culture, and scholar of American English.[1] Known as the “Sage of Baltimore“, he is regarded as one of the most influential American writers and prose stylists of the first half of the twentieth century.

Mencken is eminently quotable and you will find a number of his quotes on this blog. I like everything about his creed except his naive libertarianism regarding government. He seems unaware that the social contract demands the sacrifice of some liberty for the social order. Unfortunately, like so many young intellectuals, he was a secret anarchist who thought the laws of civil society applied only to others. So I vehemently disagree with his claim “that all government is evil.” I am surprised that such a smart man could hold such a senseless belief. Still I strongly concur with the rest of his creed. Here it is.

Mencken’s Creed

I believe that religion, generally speaking, has been a curse to mankind—that its modest and greatly overestimated services on the ethical side have been more than overcome by the damage it has done to clear and honest thinking.

I believe that no discovery of fact, however trivial, can be wholly useless to the race, and that no trumpeting of falsehood, however virtuous in intent, can be anything but vicious.

I believe that all government is evil, in that all government must necessarily make war upon liberty…

I believe that the evidence for immortality is no better than the evidence of witches, and deserves no more respect.

I believe in the complete freedom of thought and speech…

I believe in the capacity of man to conquer his world, and to find out what it is made of, and how it is run.

I believe in the reality of progress.

I – But the whole thing, after all, may be put very simply. I believe that it is better to tell the truth than to lie. I believe that it is better to be free than to be a slave. And I believe that it is better to know than be ignorant.

Mortimer Adler on Truth and Justice

(This article was reprinted in Humanity+ Magazine, September 22, 2014)

In a previous post, I promised to discuss two great ideas—truth and justice. A lifetime of study wouldn’t suffice to properly discuss these two ideas, but I wanted to offer something.

There are many great ideas. The philosophical popularizer of last century, Mortimer Adler, wrote a massive tome two-volume work entitled:The Great Ideas – A Syntopicon – I (Angel To Love) and THE GREAT IDEAS: A SYNTOPICON – II, (MAN TO WORLD). It contained 102 great ideas which Adler later paired down to six in his book, Six Great Ideas (1981).

Those six were: truth, beauty, goodness, liberty, equality, and justice. Adler distinguished these in triads: truth, beauty, and goodness are ideas we judge by; liberty, equality, and justice are ideas we act on. I think the organization of the triads is illuminating.

1. Truth

Adler holds that truth is the sovereign idea by which we judge. He believes that beauty is a special kind of goodness, which is itself a special kind of truth. He also holds that truth—by distinguishing certain from doubtful judgments, and by differentiating matters of taste and matters of truth—provides the ground for understanding beauty and goodness. Whether this is true or not I’ll leave for the reader to consider. 

Yet there is something intuitively plausible in this analysis. If we know what’s true, we would know what was good and beautiful. (This depends on the Adler’s acceptance of philosophical realism and a correspondence theory of truth.) But knowing what’s good or beautiful does not seem to entail that we know what’s true—the relationship is not symmetrical. Thus truth seemingly regulates our thinking about goodness and beauty; it is the one to which the other two are subordinate. And, as I’ve stated many times, if the truth isn’t important, then nothing much else matters. Truth is surely one of the greatest ideas.

2. Justice

As for the ideas we act on, justice reigns supreme. Here I find Adler’s argument especially compelling. He argues that justice is an unlimited good, while liberty and equality are limited goods. The distinction comes from Aristotle. We can have too much of limited goods, while we cannot have too much of an unlimited good. Societies can have too much liberty or equality, but not too much justice.

The argument is straightforward. For political libertarians, liberty is the highest value and they seek to maximize liberty at the expense of equality. They want near unlimited liberty even if the result is irremediable inequality, and even if large portions of society suffer serious deprivations. They may favor equality of opportunity, knowing that those with superior endowments or (more likely) favorable circumstances will beat their fellows in the race of life. The resulting vast inequality doesn’t deter them, for in their view trying to achieve equality will result in the loss of the higher value, liberty. On the other hand, egalitarians regard equality as the highest value and willingly infringe upon liberty to bring about equality of outcomes. In their view, equality of opportunity will not suffice since that will still result in vast inequality, the supreme virtue in their eyes.

The solution recognizes that liberty and equality are both subservient to justice. Individuals should not have so much freedom of action that they injure others, deprive them of their freedom, or cause them serious deprivations. One should only have as much freedom as justice allows. Analogously, should a society try to achieve equality of outcomes even if that entails serious deprivations of human freedom? Should we ignore the fact that individuals are unequal in their endowments and achievements? No says Adler to both questions. We should only have as much equality as justice allows.

Regarding liberty, justice places limits on the amount allowed; regarding equality, justice places limits on the kind and degree it allows. Thus justice places limits on the subordinate values of liberty and equality. Too much of either liberty or equality results in an unjust society. I agree with Adler, justice is the ultimate idea of moral and political philosophy and truth is the ultimate idea in metaphysics and epistemology.

True and False Beliefs

Truth, holding a mirror and a serpent (1896). Olin Levi Warner, Library of Congress Thomas Jefferson Building, Washington, D.C.

Pursuant to our recent posts concerning differentiating truth from falsity, especially in science, I happened upon a piece in the New York Times titled “When Belief and Facts Collide.” The author is Brendan Nyhan, PhD in political science from Duke and currently Assistant Professor of Government at Dartmouth. (Nyhan has been described as a “liberal to moderate” political blogger, although in 2006 “he came under attack from the editors [of The American Prospect] for unwarranted criticism of liberal pundits.”1)

Nyhan begins by asking “Do Americans understand the scientific consensus about issues like climate change and evolution?” The answer, Nyhan found, is no. Moreover, “… beliefs on both topics are divided along religious and partisan lines. For instance, 46 percent of Republicans said there is not solid evidence of global warming, compared with 11 percent of Democrats.” This suggests that people may not be aware of the scientific consensus on such issues and need to be better informed. They many not know that evolution is as certain in science as gravity or that 97% of climate scientists believe human activities are causing global warming.

However some studies have found that knowing about the science makes little difference in people’s beliefs. They may know the science but be unwilling to believe it when it contradicts cherished political or religious views. “This finding helps us understand why my colleagues and I have found that factual and scientific evidence is often ineffective at reducing misperceptions and can even backfire on issues like weapons of mass destruction, health-care reform, and vaccines. With science as with politics, identity often trumps the facts.”

What should we do? Nyhan suggests we might “try to break the association between identity and factual beliefs on high-profile issues–for instance, by making clear that you can believe in human-induced climate change and still be a conservative Republican … or an evangelical Christian …” He also argues we “need to reduce the incentives for elites to spread misinformation to their followers in the first place. Once people’s cultural and political views get tied up in their factual beliefs, it’s very difficult to undo regardless of the messaging that is used.” To dissuade purveyors of misinformation we might increase “the reputational costs for dishonest elites might be a more effective approach to improving democratic discourse.” (Or let or similar groups play a bigger role in informing the public. Whether this will work is another matter.)

And, as Nyhan notes,

The deeper problem is that citizens participate in public life precisely because they believe the issues at stake relate to their values and ideals, especially when political parties and other identity-based groups get involved … Those groups can help to mobilize the public and represent their interests, but they also help to produce the factual divisions that are one of the most toxic byproducts of our polarized era. Unfortunately, knowing what scientists think is ultimately no substitute for actually believing it.

In the end, I find myself at an impasse. As I argued in my last post,“When Should We Argue?, some arguments are futile because, as E. O. Wilson said, people don’t want to know, they want to believe. I find this all so depressing. Still I will conclude as I did in my previous post.

… as I age I find myself, as Thornton Wilder said, being weaned away from life. During this process we should try to better the world, while sustaining the hope that new generations will continue the endless fight for truth and the justice. (In a future post I hope to address two of the greatest ideas in the history of human culture–truth and justice.)

And in my next post I will discuss these two great, great ideas.