The Abuse of Paralipsis in Pseudoscience

I was reading an article tonight by a scholar of American political rhetoric who was philosophizing about why Donald Trump seems to be able to get away with saying things that no other candidate does. I personally don’t understand it (for example, how Trump can get away with saying that if he stood on 5th Ave. and shot someone, people would still vote for him), but I did learn a new word: Paralipsis.

The author of the article I was reading about Donald Trump described it as, “a device that enables him to publicly say things that he can later disavow – without ever having to take responsibility for his words.”

When I read that, I thought, “But pseudoscientists do that, too!” (Yes, I think in grammatically almost-correct sentences.) In fact, I wrote about this in 2010 with reference to Richard Hoagland and Neil Adams, and I mentioned the phenomenon a bit in my lengthy post last year about when I called into Richard’s radio program. In the latter, I addressed this phenomenon as Richard primarily manifests it by using the weasel term “model,” for “as Richard tends to implement it [the term ‘model’], it is a crutch to fall back on when he is shown to be undeniably wrong.”

I think my conclusion from that 2010piece is still quite apt, whether to politicians or pseudoscientists, but it’s nice now to have a word to stick onto the phenomenon:

“[Pseudoscientists] should stand behind what they say or not say it at all. Creating a whole elaborate “alternative” scenario, and then extolling the cop-out of, “But I’m not an expert, I’m just putting this out there,” and falling back on it when confronted is disingenuous, slippery, and sleazy. Pretending that you are effectively musing out loud when in fact you are actively and consistently promoting yourself is more annoying than the loud and proud true believers. At least they have the guts to really stand behind what they claim.”

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What’s a Skeptic?

This short post is meant to be a bit interactive, at least through the comments. The subject is, what is a skeptic?

I use the term to describe myself: I’m a skeptic. Or, perhaps just like the PC term being that someone “has schizophrenia” versus “are schizophrenic,” I am skeptical. I would put forward that a good scientist is skeptical, and that anyone who is a critical thinker is skeptical.

But people like Alex Tsakiris, George Noory, Mike Bara, and others whom scientists would generally term “pseudoscientists” also say that they themselves are skeptical, and that people like me are “close-minded skeptics/debunkers.” Meanwhile, people like Michael Horn claim that “skepticism” is a religion.

I could go through lengthy etymology and modern usage that might make an English major or a language scholar swoon, but no one else, really. Instead, this is how I define the term, and why I think that people such as those whom I term “pseudoscientists” are anything but skeptical:

To be skeptical means to reserve judgement on the veracity of a new claim that is different from what has been previously established. The established idea is effectively the null hypothesis — the idea that will stand if the new one is shown to not have enough supporting evidence. The evidence for the new claim must be evaluated on its own merits, and if valid, it must be weighed against the evidence for the established idea. To be accepted, the new idea must have at least as much evidence for it as the old claim, and it should also explain why the evidence in support of the old claim is faulty and/or be evidence for the new claim just as well. Any idea that’s rejected is always subject to re-analysis upon submission of additional data.

So, for example, if someone makes a claim that — oh, I dunno — there’s a kilometer-sized ziggurat on the Moon, that’s the new claim. The null hypothesis is that there is no ziggurat on the Moon. There are many different lines of argument that support the null hypothesis (no one to build it, no astronaut talking about it, no other photographs showing it), while there is one photo circulating the internet that is the evidence for it. When examining that individual photograph, many anomalies come up that indicate it is more likely than not that the ziggurat in that one image is fake. With doubts as to the authenticity of the single image with the ziggurat, the evidence for it is very small, and it is completely overshadowed by the evidence for the null hypothesis.

Ergo, as someone who is skeptical, I adopt the position that there is no ziggurat, though that position is always subject to revision based on new data.

As another example, one could take astrology. The null hypothesis is that astrology does not work, and there is no known physical mechanism that would allow it to work. Evidence that people have put forward for astrology working is, in sum and substance, anecdotal (“I got a reading and it was accurate!”). In fact, I saw an astrologer recently argue that because more people believe in astrology than any one religion, and since Americans spend $hundreds of millions of dollars on astrology per year, that it’s real. Meanwhile, every large, controlled experiment that has tried to test the validity of astrological predictions has shown a negative result.

Ergo, as someone who is skeptical, I adopt the position that astrology does not make accurate, specific predictions, though that position is always subject to revision based on new data.

As a scientist, I operate the same way. When I write a paper, I have to provide evidence to support my conclusions. If my conclusions contradict previous work, I have to go through the evidence that others have used to support their conclusions and show that it was wrong, wrongly interpreted, and/or can support my conclusions just as well. If I can’t do this, then no one is going to believe me over the established results that do have evidence.

Anyway, these are my musings on the subject. The idea for this post came while listening to yet another pseudoscientist (who shall remain nameless …) claim to a large audience, “Hey, I’m a true skeptic – not like those debunkers – and that’s why I can openly look at the evidence for [paranormal claim] and accept it!”

What are your thoughts? Do you agree, disagree, and why?

Podcast Episode 46: Immanuel Velikovsky’s “Worlds in Collision”

The many times requested episode on Immanuel Velikovsky has arrived, and it’s arrived for the first anniversary of my podcast. Yup, the first episode, on the “dark side” of the moon, came out August 1, 2011. Hard to believe that it’s been a year.

This episode’s main segment is over 20 minutes long, and yet it’s an incredibly abridged episode discussing a distillation of his ideas from “Worlds in Collision,” his first book. I go over some of Velikovsky’s bio, the politics surrounding him when he introduced his book in 1950, and then a few of the lines of evidence he used plus several refutations of his argument.

This episode may seem a tad preachy at some points. It’s hard when talking about Velikovsky to address his evidence because there really is none for his claims, so I used it to discuss how one should and should not go about science, and how Velikovsky failed at it. Rather than using available observations and making his ideas, and then forming testable predictions from them, he instead threw out most branches of science and relied on scattered myths throughout the world for his evidence. Sorry, that ain’t how it’s done.

As the first anniversary episode, I go over some obligatory stats at the end. I’m relying on all of you to increase them for August 1, 2013. 🙂