Product Description

Revised and Expanded Edition.

In this age of supposed scientific enlightenment, many people still believe in mind reading, past-life regression theory, New Age hokum, and alien abduction. A no-holds-barred assault on popular superstitions and prejudices, with more than 80,000 copies in print, Why People Believe Weird Things debunks these nonsensical claims and explores the very human reasons people find otherworldly phenomena, conspiracy theories, and cults so appealing. In an entirely new chapter, "Why Smart People Believe in Weird Things," Michael Shermer takes on science luminaries like physicist Frank Tippler and others, who hide their spiritual beliefs behind the trappings of science.

Shermer, science historian and true crusader, also reveals the more dangerous side of such illogical thinking, including Holocaust denial, the recovered-memory movement, the satanic ritual abuse scare, and other modern crazes. Why People Believe Strange Things is an eye-opening resource for the most gullible among us and those who want to protect them.

Product Details

• Amazon Sales Rank: #14523 in Books
• Published on: 2002-09-01
• Original language: English
• Number of items: 1
• Binding: Paperback
• 384 pages

Amazon.com Review
Few can talk with more personal authority about the range of human beliefs than Michael Shermer. At various times in the past, Shermer has believed in fundamentalist Christianity, alien abductions, Ayn Rand, megavitamin therapy, and deep-tissue massage. Now he believes in skepticism, and his motto is "Cognite tute--think for yourself." This updated edition of Why People Believe Weird Things covers Holocaust denial and creationism in considerable detail, and has chapters on abductions, Satanism, Afrocentrism, near-death experiences, Randian positivism, and psychics. Shermer has five basic answers to the implied question in his title: for consolation, for immediate gratification, for simplicity, for moral meaning, and because hope springs eternal. He shows the kinds of errors in thinking that lead people to believe weird (that is, unsubstantiated) things, especially the built-in human need to see patterns, even where there is no pattern to be seen. Throughout, Shermer emphasizes that skepticism (in his sense) does not need to be cynicism: "Rationality tied to moral decency is the most powerful joint instrument for good that our planet has ever known." --Mary Ellen Curtin

From School Library Journal
YA?Dedicated to Carl Sagan, with a foreword by Stephen Jay Gould, this book by the publisher of Skeptic magazine and the Director of the Skeptics Lecture Series at California Institute of Technology, has the pedigree to be accepted as a work of scholarly value. Fortunately, it is also readable, interesting, and well indexed and provides an extensive bibliography. The author discusses such topics of current interest as alien abduction, near-death experiences, psychics, recovered memories, and denial of the Holocaust. Never patronizing to his opponents, Shermer explains why people may truly believe that they were held by aliens (he had a similar experience himself) or have recovered a memory of childhood satanic-ritual abuse. He clearly explains, often with pictures, tables, or graphs, the fallacy of such beliefs in terms of scientific reasoning. While teens may find the first section of the book about "Science and Skepticism" a bit too philosophical and ponderous, the rest of it will surely captivate them. Read cover to cover or by section, or used as a reference tool, this book is highly recommended for young adults.?Carol DeAngelo, Garcia Consulting Inc., EPA Headquarters, Washington, DC
Copyright 1998 Reed Business Information, Inc.

From Scientific American
This book is a ray of light in a nation befogged by pseudoscience and psychobabble.

Customer Reviews

The weird things people believe.
My first impression upon finishing this book is that the title is wrong. Though Dr. Shermer addresses some issues about why people believe weird things, for the most part this book is more about the weird things people believe, and not so much about the reasons they believe them. For a better discussion about why people believe weird things, I suggest Thomas Gilovich's book "How we know what isn't so."

Shermer devotes all of chapter one to expanding on the definition and characteristics of a skeptic, and all of chapter two to describing science. This lays the bedrock for his future discussions about pseudosciences such as creationism, and helps to make clear the reasons these pseudosciences and superstitions fail to meet the demanding requirements of science. He explains that a skeptic is not synonymous with a cynic. Instead, a skeptic is someone who questions the validity of a particular claim by calling for evidence to prove or disprove it. As such, skepticism is an essential part of the scientific method.

Chapter 3 is a jewel. It describes 25 ways in which thinking goes wrong. Reading this chapter left me wondering if these rules for fallacious reasoning are not encoded somewhere as the rules for participation in some of the more notorious Internet newsgroups devoted to various mythologies.

The second part of the book examines claims of the paranormal, near-death experiences, alien abductions, witch crazes, and cults. Although these stories make interesting reading, they are same examples of debunking we have seen for years. I, for one, would appreciate a fresher skeptical approach that is not so (apparently) reluctant to challenge the claims of institutionalized religions. Is transubstantiation any more credible than claims of the paranormal? Are alien abduction stories any less credible than the Book of Mormon's claims about a large, literate Hebrew society in America 2,000 years ago, that used horse-drawn chariots and steel swords? Are witch crazes any more significant than some Christians who let their children die rather than bringing them proper medical treatment? I think not, and I believe it is time for skeptics to broaden their portfolio beyond the usual array of paranormal activities and alien abductions.

Shermer devotes chapters 9 through 11 to the conflict between creationism and evolution. This section of the book has a wonderful summary of the legal battles fought to keep the religion of creationism out of public schools. Chapter 10 has an excellent description of what is evolution, and a very brief summary of 25 arguments used by creationists against evolution, along with counter arguments used by scientists. Interestingly enough, Shermer offers very little in the way of direct evidence against creationism - of which there is a tremendous amount - and focuses mostly on how to defend evolution. Unfortunately, he has truncated his 25 arguments so much that they are of little practical use - especially against more polished debaters. Shermer admits this at the beginning of the chapter, and does offer an excellent bibliography of more detailed references for the reader.

Shermer's defense of evolution bogs down when he encroaches on the idea that evolution is not a threat to religion. [This is how I interpreted Shermer, though he is not entirely clear about his personal feelings regarding this matter.] Science most certainly is a threat to some religions - creationism, for example (and Shermer argues throughout his book that creationism is a religion - which is why it should not be taught in public schools). It seems obvious to me that sometimes science does threaten religion (more some than others) - but that is religion's problem, not science'. Scientists should stop apologizing for that fact.

In trying to sooth the potential conflict between science and religion, Shermer quotes Stephen J. Gould (one of my favorite authors). Interestingly, Gould (uncharacteristically) offers a spectacular example of some of the bogus reasoning Shermer discredits in chapter 3. Gould says (page 132):

"Unless at least half my colleagues are dunces, there can be - on the most raw and empirical grounds - no conflict between science and religion."

Here, Gould violates Shermer's rule 19 (overreliance on authorities - Gould's colleagues in this case). Then, Gould leaves us wondering if, instead, we are to consider the other half of Gould's colleagues (the half that apparently do not agree with him) as dunces.

To his credit, Shermer provides a definition of religion on page 145 (though he offers no definition of God). I am not sure he makes the matter any clearer by doing so, however, since his definition of religion (as a method) places it as the antithesis of science (also defined as a method). Yet, I got the impression from his book that Shermer agrees (on a fundamental level) that there need not be any disagreement between science and religion.

Part 4 discusses racism and pseudohistory in the case of holocaust deniers. This part seemed out of place in the book primarily because Shermer spends comparatively little time discussing the weirdness of the opposing camp, instead focusing mostly on his perceptions. Though I agree with him on most points, I could no shake the feeling the chapters belong in a different book with a different title.

In the last section (section 5) Shermer gets back on track and finishes with an interesting view of the societal role science plays, and the roll it will play in the future. Shermer holds hope for the human race, in spite of its sometimes-overbearing tendency toward mysticism. He also gives a wonderful summary of why people believe weird things: because it feels good. Though I would like to know more about why it feels good, I cannot argue with his conclusion.

Overall, this was an excellent book. Dr. Shermer is a clear thinker. His ability to focus on the central issues and facts makes this book refreshingly illuminating. His personal touch, brought through stories of actual life experiences, adds to the pleasure of reading his book.

Duwayne Anderson

Not your typical Skeptic
When the top Skeptics of the 20th century were listed by Skeptical Enquirer recently, Michael Shermer was not among those named.

He should have been.

Unlike the average debunker of false lore and hoaxes, Shermer starts from the premise that those who believe in weird things are intelligent people who have been miseducated.

One of the best sections of this book lists and explains 25 errors in thinking which lead people to fail to critically evaluate the claims of Randenoids, Holocaust revisionists, creationists, astrologers, and others. He then proceeds to use these principles, first to explore the contradictions of the most "unlikeliest cult of all" (the followers of Ayn Rand who claim to be disciples of objective reason) and then to explain the evidence for the Holocaust and Evolution.

Anyone who needs a tune-up on her or his objectivism can stand reading this book. That means nearly everyone should own a copy.

A Call to Arms for Critical Thinkers
After reading most of the reviews here, I came to wonder what people were expecting from this book. People seem have expected either 1) an in depth scientific or sociological explication of "why" people believe certain phenomenon; or 2) an academic paper, complete with multiple sources, extensive discussions of methodoloy, hundreds of footnotes or lengthy citations, and that thick and dense prose one can only find in a PhD thesis. Ladies and Gentlemen, you cannot do either of the above in 300 pages. But fear not. Shermer does you all one better: he reasons, presents, charts out, explains, and does so *without* that condescending thick and dense prose one can only find in a PHD thesis.

In Why People Believe Weird Things, Michael Shermer takes us through a well reasoned, insightful analysis of many of the social phenomena -- superstition, UFOs, Cult, Holocaust Denial -- which perplex and at times plague contemporary western society.

But he does so in a way that is neither blatant nor condescending. He does not argue that people who deny Evolution, see UFOS, or propagate pseudo-science are suffering from neuropathological condition (as some people seem to have expected Shermer to argue in this book). He also argues that "rationalist" philosophers are always subject to their own errors in reasoning (see the chapter on Ayn Rand and her "cult"). Hence, Shermer attributes such beliefs to problems in people's reasoning and way of seeing the world -- eg., their "baloney detection kits" -- which can be understood in lieu of various flawed assumptions, logical errors and methods of argumentation. (See Chapter 3's "25 Fallacies").

Shermer is thorough, but clear in his style and presentation, as seen in his illustration of Creationist arguments and their proper responses. And for those philosophers of science out there, Shermer even deals with some of the problems raised for the "culture" of science -- a la Kuhn's Structure of Scientific Revolutions -- in a way that is satisfying to the scientist and casual critical thinker alike.

In the end, this book will not pass as an academic polemic against pseudo-thought, but it is here where the book finds its proper place. "Why People Believe..." is a clear policy statement for critical thinkers: To cleave with Occham's Razor, but at the same time follow Spinoza's example; we ought to try to *understand* why believe the things they do, rather than bewail.