Originally a comment by Bjarte Foshaug on The social world is every bit as real as a booster rocket.
Itâs interesting that critical thinking is often held (especially among movement skeptics) to be more closely associated with âhardâ subjects like the natural sciences, mathematics and engineering than supposedly âsoftâ subjects like linguistics, psychology, philosophy etc. As someone with one leg in each camp*, I can definitely say that the former has been more useful in terms of employment. But in terms of critical thinking, I have to say that the most important lessons I have learned in my life â whether at school or from books â have come from âsoftâ fields like psychology, including things like heuristics and biases, cognitive dissonance and rationalization, motivated reasoning and wishful thinking, the fallibility of perception and memory, cognitive illusions, conformity and groupthink, willful blindness, the human tendency to find meaningful patterns and connections in random chaos etc.
But probably the most underrated lesson â both from studying linguistics and communication, and from working for years as a (technical) translator â has been to make me hyper-aware of the arbitrary link between words and meanings, between signs/symbols and the things/concepts/ideas they point to, between names and things named etc. As others have pointed out (I was thinking of posting this comment in the comments section of this post), words donât mean anything in themselves, but get their meanings from us. If, by some historical accident, what we call âfishâ had been called âbirdâ and vice versa, this would be no more or less âcorrectâ than our current way of using the same words.
But of course this doesnât prevent people from thinking and acting as if words were inherently meaningful. Now, I donât believe in (a strong version of) the Whorfian hypothesis** (the idea that our native language forces us see reality in certain ways while making other ways of thinking practically unthinkable), but I do think language affects thoughts in more subtle ways. For one thing, it seems to me like people often fall into the trap of assuming that things that are called the same are the same, or different version of the same kind of stuff, or at least related in more than name only. This is why sophisticated theologians are so eager to get unbelievers to apply the word âGodâ (Why âGodâ specifically? Why not âOgdâ or âDogâ?) to something that exists (Life, the Universe, and Everything etc.)***. Never mind that this âsomethingâ has nothing to do with what most people associate with âGodâ: As long as something called âGodâ exists, then âtheismâ is right, and âatheismâ is wrong, and from there itâs a free-for-all. The same thing goes for âfree willâ. The difference between âfree will compatibilistsâ and âfree will incompatibilistsâ isnât that the former believe in something the latter donât believe in, since the âfree willâ accepted by the former has nothing to do with the âfree willâ rejected by the latter (the counter-causal kind). To bring up compatibilist free will at all in a discussion about counter-causal free will is therefore just a red herring and changing the subject. The only thing that makes it seem relevant to the topic is the expression âfree willâ itself.
And as we have seen the same goes for pretty much every word in the vocabulary of gender apologists. This is why I keep making distinctions like âwomenââ (people with innate physical traits more representative of mothers than fathers) vs. âwomenââ (people who think or feel some unspecified way about themselves) or point directly to the definition rather than use the word âwomanâ itself. Getting gender apologists to do the same would be illuminating indeedâŚ
Words and labels can also create an illusion of understanding where there is only confusion. I quite like the answer that Neil deGrasse Tyson once gave when asked if he identified as a secular humanist (or something similar). I donât remember the exact wording, but in essence his answer went something like this: âIf I tell you Iâm a secular humanist, you are going to think you already know a lot more about my actual views than you do. If you are truly interested in knowing where I stand, youâre going to have to stick around for the long version. And if you donât have time for that, then no real understanding is going to be conveyed by me just giving you a label.â The same thing goes for âfeminismâ. Saying that âfeminismâ is a movement that fights for the equality of women doesnât get us very far when we cannot even agree on what it means to be a âwomanâ (womanâ or womanâ?) or what is meant by âequalityâ (making our various group identities irrelevant with respect to how people are treated, or making sure everybody is treated the way thatâs appropriate to their particular group identity?).
Or language can create an illusion of sharp divisions where really what we have is a continuum. One example might be creationistsâ insistence that there are no transitional fossils between Homo and Australopithecus. After all every such fossil ever discovered was called either one or the other of these names, so clearly they must be sharply divided. When astronomers were debating whether or not Pluto should still count as a planet, what they were discussing were not objective facts about Pluto, only what would henceforth be meant by the word âplanetâ.
Another linguistic trick, much favored by religious apologists, is the use of double negatives to evade the burden of proof. Nobody wants to be the one holding unjustified beliefs, so apologists of every kind have made an art form of re-framing belief in supernatural woo as a âlack of atheismâ, âabsence of philosophical materialismâ etc. Instead of being blinded by the syntax, we need to look at who is actually attempting to add something to our ontology. We know â as well as itâs possible to âknowâ anything â that the physical, material universe exists. To me âatheismâ, âphilosophical materialismâ etc. are just different names for refusing to add something more to the picture of reality painted by science without a minimum of justification. Any such addition has to earn its place, or Occamâs razor takes care of it. Thus expressions like âlack of atheismâ or âabsence of philosophical materialismâ boil down to little more than an absence of an absence of (certain subsets of) unjustified beliefs.
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* I have a Bachelorâs degree in media studies and (the equicvalent of) a Masterâs degree in germanistics. Shockingly, this turned out not to be every employerâs dream, which is why I went and got myself a second Bachelorâs degree in renewable energy engineering.
** Popularized in George Orwellâs 1984 and more recently in the movie Arrival.
*** I once defined âsophisticated theologyâ as the art of saying âIt doesnât matter what you believe in as long as you call it âGod’â in as many words as possibleâ