How to Think: A Survival Guide for a World at Odds

The “true believer” of Hoffer’s title is someone who belongs not to the few but to the many, someone who strives to bring the entire group (the church, the nation, the world even) within the grip of one narrative, the force of one body of belief, the authority of one charismatic Leader. This kind of fanaticism has no interest in Inner Rings; its mo

in general, and on most issues, it’s fair to say that if you cannot imagine circumstances that would cause you to change your mind about something, then you may well be the victim of the power of sunk costs.

A Democratic Spirit is one that combines rigor and humility, i.e., passionate conviction plus a sedulous respect for the convictions of others. As any American knows, this is a difficult spirit to cultivate and maintain, particularly when it comes to issues you feel strongly about. Equally tough is a DS’s criterion of 100 percent intellectual integ

the failure to recognize other dialects, other contexts, other people, as having value that needs to be respected—especially, it’s tempting to say, if you want those people to respect your dialects and contexts and friends and family members, but perhaps what really matters is the damage this inability to code-switch does to the social fabric.

Instability of this kind—the kind that makes you wonder whether your ingroup is helping you draw closer to the truth of things or blocking you from seeing that truth—is pretty much impossible to live with for the long term. You simply can’t thrive in a state of constant daily evaluation of the truth-conduciveness of your social world, any more than

Wallace was wrong to say that “you have to be willing to look honestly at yourself and at your motives for believing what you believe, and to do it more or less continually.” You really can’t do that, which, I believe, he discovered: his ceaseless self-examination caused him ceaseless misery and contributed in a major way to his early death.

we can expect to cultivate a more general disposition of skepticism about our own motives and generosity toward the motives of others. And—if the point isn’t already clear—this disposition is the royal road that carries us to the shining portal called Learning to Think.

The Myths We Live By. Introducing her theme, Midgley writes, Myths are not lies. Nor are they detached stories. They are imaginative patterns, networks of powerful symbols that suggest particular ways of interpreting the world. They shape its meaning. For instance, machine imagery, which began to pervade our thought in the seventeenth century, is s

There are two debaters, Alice and Bob. Alice takes the podium, makes her argument. Then Bob takes her place, but before he can present his counter-argument, he must summarize Alice’s argument to her satisfaction—a demonstration of respect and good faith. Only when Alice agrees that Bob has got it right is he permitted to proceed with his own argume