Category Archives: Fact-Based Thinking

Alien Life Exists!

Pollsters love to ask us whether we believe in alien life. It is an interesting topic because it straddles the line between fact and belief. So where do you stand on it? Take a minute to mentally answer the following questions with Yes, No, or Not Sure.

1. Do you believe that alien life exists?
2. Do you believe that intelligent alien life exists?
3. Do you believe aliens have visited the Earth?

Americans are pretty divided on these questions. About 50% of us believe there is some form of life on other planets (even if only akin to bacteria) while 33% are not sure. We are more skeptical about the existence of intelligent extraterrestrial life with about 38% believing they are out there while about 42% are unsure (see here). Polls also generally report that roughly a third of us believe aliens have actually visited the Earth. Apparently most of us who believe in intelligent alien life also believe that those aliens are capable of reaching the Earth.

How did your answers compare? This may surprise you, but I am completely confident that the 50% of Americans who are believe that alien life exists are completely…. right! Regardless of what you believe, it would be understandable for you to ask, how can you be so certain? Have you seen aliens? Can you show me scientific proof of alien life?

The answer is that I have a particular kind of certainty here called a “statistical certainty.” A statistical certainty is something you can be confident is true even though you may never prove it in the conventional sense. For example, I can be statistically certain that right now as you read this most excellent article, someone somewhere is thinking about bananas. Can I prove this? Obtaining clear proof, finding even one such person may be theoretically possible but practically unlikely. Still, given the number of people in the world and the commonness of bananas, I can be quite sure of it nonetheless.

Similarly, we can clearly say with statistical certainty that life does exist on other planets. Even though I’ve never seen an alien, have absolutely no scientific evidence of alien life, and no expectation of ever meeting one, I do know that the rules of chemistry and physics that gave rise to life on Earth are equally applicable on every Earth-like planet. And all available evidence tells us that there must be a huge number of such planets in our universe. So therefore, I can bank on the statistical certainty that yes, some kind of life does exist on other planets.

Is this essentially the same as a belief then? Am I simply playing word games to rationalize my belief in aliens? Absolutely not. A belief has no basis in statistical certainty. A belief exists despite of a complete lack of any basis upon which to form a even a statistical plausibility. We have no basis upon which to believe in god or ghosts or gremlins, no consistency or conformity with observable evidence, on which to base any legitimate statistical confidence.

So let’s move on now to the second question, whether intelligent life exists in the universe. I think that the 38% who believe happen to be right again – even if for the wrong reasons. (Which brings up the side question, is one truly right if they are right for the wrong reasons?)

We can reasonably bank on a strong statistical confidence in the existence of intelligent extraterrestrial life, even if it is not quite a statistical certainty. While my confidence in intelligent aliens may not be not quite as high as in alien bacteria, it is still a sensible default to assume that yes, intelligent alien life does exist somewhere. And again, this is not belief or wishful thinking, but an assessment founded upon the consistency of physical laws throughout the universe and the sheer number of life-sustaining planets that undoubtedly exist in it.

Finally, what about the third question as to whether those intelligent aliens (that we are statistically confident must exist) have ever visited Earth? On this question I go completely the other direction. There is no credible evidence that any have ever visited Earth in the past – and we would expect to find such evidence. Some alien Coke-cans littering the Nazca Desert or anything. Further, there is no logical mechanism to give one any confidence that aliens could visit us now or for that matter ever in the future. While allowing some tiny plausibility based on what we may not know yet, the tremendous gulf of time and space between us simply makes such interstellar travel diminishingly unlikely.

Many people would argue against my skepticism. Surely, they say, you’re too narrow-minded. You lack vision. Certainly a sufficiently advanced species could produce some technology to travel between solar-systems. At one time people scoffed that we could never reach the moon, and look we did it anyway!

AtomBut the problem here is our solar system is an incredibly tiny dot in an effectively infinite ocean. The gulf between stellar systems is literally astronomical. The barriers of time and space between civilizations are so fundamental that physical travel between them simply runs up against too many inviolate laws of physics. Interstellar travel is not comparable to crossing a vast ocean. It is more comparable to shrinking down to the size of a cell like Ray Palmer (The Atom) and swimming though a blood vessel. Barring some completely fantastical warp-hole technology, it is simply not happening, not ever, not for us or for any alien species no matter how advanced.

Belief that science will always find a solution to everything illustrates the fallacy of an unreasonable belief in technology. This is a dangerous belief when it delays or undermines more effective and necessary action, as it does now in the case of global climate change.

So in summary it is a statistical certainty that life exists on other planets and it would be highly surprising if some of those life forms were not intelligent. But it is extremely unlikely we’ll ever even detect signs of each other, let alone communicate or pay each other a visit. Nevertheless I fully support continuing to look for signs of intelligent life in the universe, even knowing that by the time we see such evidence they would almost certainly have been long extinct. Knowing that intelligent life existed somewhere else, even if only light-ages in the past, would change us fundamentally forever, and I think for the better.

Harris’ Science Fiction

sam-harrisIn his 2011 book, The Moral Landscape: How Science Can Determine Human Values (see here), Sam Harris put forth the assertion that “science can determine human values.” It even says that right in the tagline of the title. He has also explained his thesis in his well-watched Ted Talk (see here) and defended it in various forums.

If Harris had elaborated on how science can inform human values, his might have been an interesting and even provocative enough thesis. But to claim that science can determine human values is a huge overreach that Harris completely fails to justify. And in failing so completely I fear he has done more harm than good.

According to Harris, happiness for the greatest number is the greatest good. Since we can measure happiness, we can use scientific methods to predict the best ways to maximize it. Those then become our ethical and moral goals. Simple right?

But competing desires for happiness cannot usually be fully weighed and resolved analytically. And to the extent they are, they are weighted against very fuzzy and subjective criteria where there are often only bad alternatives. And what about merit? Is everyone’s happiness equally important? Yet according to Harris, all these problems are just technical challenges to be solved by acquiring better happiness data and developing improved optimization algorithms.

More importantly, the very starting premise of happiness maximization is itself an ethical presumption produced not by science but by humans – namely Sam Harris. There are many competing values and there is no agreement that maximizing happiness should be our highest ethical principle. As just one example, it is my sincere opinion that ensuring the long-term habitability of our planet is more important than immediate human happiness.

But I am pretty sure Harris would respond to this by simply claiming that ensuring the habitability of our planet makes us happy and is consistent with his theory.  One need only include future generations in the overall happiness calculus. What Harris consistently attempts to do is to subsume every competing and often exclusive value under an ever-widening definition of happiness. This quickly degrades into absurdity with no help from me.

And this is just one example of how quickly Harris’ thesis breaks down or becomes irrelevant. That Mr. Harris failed utterly to make his case is not just my conclusion, but the apparent consensus of the academic ethical philosophy community. A number of academic papers and commentaries have stated this in no uncertain terms. Whitley Kaufman from the University of Massachusetts published a 2010 review paper in Neuroethics (see here) that strongly challenged essentially every one of Harris’ key arguments. Below is a synopsis of some of the main criticisms I consolidated from various academic sources. I include them for completeness but feel free to skim to get the gist.

  1. In general his arguments are full of fallacious logic including but not limited to: internal contradictions, false assumptions, straw-men, appeals to emotion (including the Islamophobia which he cannot seem to suppress), promissory arguments, and circular reasoning.
  2. He circumvents many flaws in his reasoning by simply redefining terms. He avoids others by claiming that science and philosophy are really just the same thing. Both of these machinations are quite similar to the techniques that Ken Ham uses to avoid glaring flaws in his creationism case (see here).
  3. Many of his arguments are theoretical and predicated upon some imagined future-state capabilities of science.
  4. He presents extreme positions that pose no real ethical dilemma at all as proofs of his thesis, and then contends that science can similarly answer all the infinitely more nuanced and complex questions in-between.
  5. He begins his logical progression with a moral judgment as a given, then follows with scientific evidence to support it. Thus he avoids science having to actually answer the very fundamental questions or morality he purports that science can address.
  6. His own views are essentially indistinguishable from John Stuart Mill’s utilitarianism which says that our moral imperative should be the greatest happiness for the greatest number. However, just like Mills, Harris fails to recognize that that itself is a non-scientific moral judgment. Even if one grants him that as a moral imperative, he still fails completely, again as did Mill, to explain how science would allow one to choose between a large number of conflicting happinesses, or moreover how to factor in other intangibles like justice.
  7. He fails completely in his effort to address the “is/ought” divide and show how science can answer the “ought” questions. He seems not to even fully understand the dilemma. In fact, he explicitly claims that it is a virtue that he is not familiar with cornerstone principles of ethical philosophy – principles that he claims are incorrect or substantially different from his own. He rather puts forth worn arguments that have been definitively refuted for centuries.
  8. In his desperation to find a science of ethics, he has adopted a simplistic utilitarian starting point that makes a science of ethics possible. And in completely circular logic, he concludes that therefore utilitarianism must be true and sufficient to provide a moral basis for all ethical questions.

Let’s be clear. Harris’ main goal is to take god out of the ethics and morality equation. That’s a good thing, so why bash him for trying?

It is a good goal, but to accomplish it we don’t need to replace the god of Biblical fantasy with a god of science fantasy. I fear that Harris’ overreach (so like the hubris of Icarus) only proves the religious case better than his own. His arguments are so flawed and impractical that they may cause many people to reconsider their trust in science more skeptically than their trust in religion. His arguments may sound so implausible as to cause many to conclude that the clarity of religion is in fact essential to point science in the right direction – which is exactly the same claim the Vatican has long maintained.

And the unfortunate thing is that this is a completely unnecessary overreach. We are already directed by our better natures as guided by evolution and informed by sound objective science. Trying to establish a science of morality is not visionary and before its time. In this attempt at least it is deeply flawed and probably counterproductive.

Love It or Leave It!

happy birthday americaHappy Birthday America! It’s another July 4th and you’re another year older. Let’s reflect a bit on the ways that you are another year wiser as well.

One way we’ve matured dramatically just during my lifetime is in our worldview of other nations. Back in the late 70’s I went to India where I lived and taught for a couple years. It was part of a college program and one of my mandates was to share my experience of India with my fellow Americans upon my return. And I did try, but it felt futile and sometimes even threatening. Literally every time I tried to share any sort of balanced view of India with my fellow Americans, I was immediately shut down. All they wanted to hear was how absurdly stupid Indians were and how incredibly grateful I was to be back home in the good old U.S. of A. Any attempt at balance, nuance, or context was immediately met with almost outright belligerence.

But since that time this extreme provincialism has mostly eroded away. With increasing world travel, virtual exposure through the media, and a tremendous influx of foreign born citizens, Americans no longer have such a myopic view of the world. You can now talk about other countries in a far more balanced and realistic manner. Many Americans respect and even envy our fellow nations. To me, this is a very encouraging and little recognized sign of an older and wiser America.

More evidence of growing maturity is that we have mostly gotten past knee-jerk “Love it or Leave It” reactions to any criticism or even any modicum of self-reflection.  The phrase emerged as the mindless retort to Vietnam anti-war protesters during the 70’s. In 1973 Ray Manzarak of Doors fame recorded a song called “Bicentennial Blues (Love It or Leave It).” By the way, the album on which it appeared, The Golden Scarab (see here), has always been one of my most memorable concept albums. The funky-jazz lyrics went:

  • love-it-or-leave-itWell love it or leave it.
  • I really don’t believe it.
  • I don’t understand now.
  • What you’re talkin’ about.
  • I kind of have to wonder.
  • Well if you really mean it.
  • Cause if you really mean it.
  • I better move out.
  • You say my country right or wrong.
  • If you don’t believe it you don’t belong.

That childish Love It or Leave It mentality expanded way beyond just the anti-war protesters. For a long time it was invoked by many Americans as the immediate response to any overt or even implied criticism of America. You want to save the whales? Love It or Leave It! You don’t like Merle Haggard? Go live in Russia you damn Commie-lover!

Thankfully, we’ve mostly grown out of that kind of ridiculously unintrospective thinking. Today we are largely able to discuss our failings and challenges in a much more realistic and mature manner.

Certainly, this mentality has not yet died out completely. Amongst extreme Conservatives it is still alive and well. They still cling to it like their Bibles and their guns and their Confederate flag. But even they don’t shout this sentiment with quite as much conviction as they used to.

I’ve often been tempted to throw it back in their faces. You don’t like gay marriage? Love it or Leave It my friend. You are against abortion rights? Why don’t you go live in Russia then!

Fortunately more sensible folk dissuade me from this approach. As the Public Professor urges us (see here).

It would be fun.  It would be funny.  But I say, don’t. Because America, Love it or Leave it! is just as a horrible sentiment now as it was then. It’s caustic, it’s provincial, it’s xenophobic, and it’s anti-intellectual.

I suppose he’s right. Answering childishness childishly is SO tempting, but not really the mature or productive thing to do. Still, it would feel really, really good, wouldn’t it???

So Happy Birthday America! You are indeed not only older but wiser as well!

Changing Minds

beliefs-behaviors-resultsBeliefs drive behaviors and behaviors produce real-world results. If beliefs are mistaken, those results are probably suspect. To improve results we must ensure our beliefs are valid.

But can we atheists ever convince any believer that they are wrong to put their faith in fantasies? Indeed, can anyone ever even change anyone’s mind about anything? Most people would answer this question with a resounding no! The prevailing view is that no matter what evidence or logic you put forth, people are unwilling, even incapable, of ever changing their opinion about anything – let alone their deeply held beliefs.

Do you think that is at least somewhat true? If so, let’s test it by seeing if I can change your mind about changing your mind.

You almost certainly believe that your own mind can be changed. You are probably confident that if you are presented with reasonable proof you will adjust your beliefs accordingly. Well like you, everyone else believes the very same thing about themselves. Either you are the only one with this capacity while everyone else is deluded, or you are as deluded as everyone else, or everyone else is actually quite capable of changing their minds just like you.

I’m pretty confident it’s the last option. One proof is simply that we are here. We could not have survived the gauntlet of evolution without a tremendous ability to adjust our beliefs in response to new information. It is unreasonable to think that we could have adapted to a rapidly changing world without that innate capacity. And it is consistent and reasonable to assume that this malleability cannot inherently differentiate between religious beliefs and beliefs about anything else.

Another proof is that we actually see beliefs change all around us all the time. Our beliefs have been and are being continually shaped, even transformed, by sales and marketing, education, culture, indoctrination, religion, brainwashing, media, personal experiences, life events, new information, and a host of other influences. Indeed, beliefs are some of our most fluid of ideas because they are not fettered by physical constraints. Missionaries prove this every day.

Sure, you are quick to say. It’s easy to adopt beliefs, but once formed it’s virtually impossible to eliminate them. But religion itself disproves that idea too. The mere fact that organized religion must expend such an incredible amount of resources to instill and maintain their fantasies acknowledges the inherent fragility and vulnerability of even the most deeply held beliefs.

Still, it is understandable that one might come to the conclusion that beliefs are impervious to reason. Most of us personally never seem to succeed in convincing anyone of anything. Whenever we try, whenever we put forth what we think is a clearly indisputable rational argument, we seem to be talking to a brick wall.

No doubt it is quite difficult to change minds. But that doesn’t make the effort futile. Consider that dating is one particular form of persuasion. For many of us it’s frustratingly difficult to find a date let alone true love. We can’t seem to convince anyone we’re worth dating and so we conclude that dating itself is hopeless. But people all around us do it all the time and we can too. And as with dating, there well-known techniques that have proven to work extremely well in the art of persuasion in general. These include establishing trust, reframing the debate, making it personal, making it their idea, systematically dismantling rationalizations, and moving the other party along in small incremental steps.

So we should not be discouraged if our efforts to evangelize atheism do not seem to yield perceptible results. Our collective efforts do matter. Sure, they are unlikely to be rewarded with some “come to atheism” epiphany. But we must trust that every little drip, drip, drip of reason erodes away at the brittle sandstone upon which religion is constructed and does make a real difference even if we don’t often see it.

And as my final proof, do you feel even a bit more optimistic about your chances of having a real impact on individuals and on society? If so, I have changed your mind at least a bit. If not, that only proves that I failed to make my case or that you cannot perceive how your thinking has been influenced. Either way, I rest my case.

This article written by me was first published in the New York City Atheists July Newsletter and I reprint it here with their kind permission. NYCA holds monthly meetings with great speakers on topics of general interest as well as a large number of more focused meetings and events. Even if you don’t live in NYC, you can still find tons of resources on their website (found here).

The Polling Crisis

poll-box“Election polling is in near crisis, and we pollsters know. Two trends are driving the increasing unreliability of election and other polling in the United States: the growth of cellphones and the decline in people willing to answer surveys. Coupled, they have made high-quality research much more expensive to do, so there is less of it.”

 “In short, polls and pollsters are going to be less reliable. We may not even know when we’re off base. What this means for 2016 is anybody’s guess.”

This is a quote from a recent NYT opinion article by Cliff Zukin entitled “What’s the Matter With Polling?” If you pay for access to the NYT website, the link is here (NYT Article).  In short, the author points out that the polling industry is in crisis. It has become hugely more expensive, if not essentially infeasible, to do reliable polling anymore. Trends including the disappearance of land-lines and growth of the Internet have converged to undermine what little reliability polls used to have. The main takeaway is that polling “science” is really bad and is only getting worse and pollsters have no idea how to make it better.

The author focuses primarily on the growing financial and logistical challenges for the polling companies. Since pollsters must make a huge number of calls to obtain even a remotely valid sampling of reliable data, the cost of doing accurate polling has become extremely high – even prohibitively high.

However I prefer to focus on the problems that this situation creates for rational governance. Even good polls have undesirable consequences. Their mere existence creates an almost irresistible compulsion for politicians to pander to poll results, saying whatever the numbers tell them that likely voters want to hear. Even if the polls are accurate, this may not be the best way to govern – or even to campaign. But if polls have become woefully inaccurate to boot, and yet we continue to pander to them, then we have taken what was already a problematic approach to governance and made it far, far worse.

One specific problem I’d like to focus upon more deeply is the self-fulfilling prophesies that these polls create. If the polls tell us that, for example, Bernie Sanders cannot possibly win, then those polls influence huge numbers of people to respond by not voting for Bernie Sanders – creating a self-fulfilling feedback loop. And what if those admittedly unreliable polls were simply wrong? What if perhaps they were even disingenuously promoted as a stealth strategy by a big money Clinton campaign (theoretically) for exactly that purpose?

Maybe we’re better off without any polls. Good riddance, I say. Maybe we’re better off if politicians campaign and govern according to actual scientific data and humanistic ethical principles, not according to polling. Maybe we voters are far better off if we remain uninfluenced by polls as well.

Whoa there, you say. If you have read my book “Belief in Science and the Science of Belief” (found here) you know that a fundamental principle I champion is that decisions based on facts are inherently better than decisions based on beliefs. If that is the case, aren’t polling facts important information to consider in campaigns and in governance?

Yes but I’m also suggesting that polls aren’t the best facts to use and that they push all the air out of the space for actual, more important and more reliable facts to sufficiently drive political campaigns and decision-making.

Poll any group of alcoholics and the data will likely show that they want more alcohol. As antithetically “paternal” as this may sound to some, a government must provide what society needs, not necessarily what people want. Private corporations can be driven by market research to provide exactly what their customers want (when not unethical or illegal). But a government simply cannot make policy based primarily on polls if they are there to serve the common good.

Now if even accurate polling can create unhealthy pressures for governance, imagine the consequences if we continue to listen to polls that have now become even less reliable. Now we are making decisions that impact the lives of people and the life of the planet that are primarily based not merely on polling data but on really bad polling data.

I say again, good riddance to polls. My hope is that we turn this crisis into opportunity. This is our chance not to merely improve polling methodologies, but to start to weigh polling data far lower in our decisions and instead find ways to make policy decisions based more upon the best objective science and rational decision-making possible. I hope that our emphasis on “what people polled want” is permanently diminished and replaced by more indirect and sophisticated methods of data mining to understand what they actually need and what will best serve humanity and planet Earth in the long-term.

From Belief to Delusion

When I wrote my 2008 book Belief in Science and the Science of Belief (here on Amazon), I intentionally treated belief as just, well – belief. I intentionally softened any characterizations that might seem excessively inflammatory and personal. But in this more intimate setting amongst friends like you, we can ask whether the word belief is far too weak and benign, even inaccurate, to describe many of the assertions of the Religious Right.

Remember the formal debate between Bill Nye and Ken Ham on creationism? Ham challenged Nye to debate the topic and the notable exchange took place on February 4th, 2014. You can find the debate online if you missed it (here on YouTube). If you are old enough, you might know Bill Nye as the amiable “Science Guy” from his highly-regarded science show that ran from 1993 through 1998. Mr. Nye continues to be a passionate advocate and popularist of science.

Creation Museum

“Learning” at the Creation Museum

His opponent, Mr. Ham, was and is the President of the Answers in Genesis Ministry and is a tireless evangelist preaching young Earth creationism – mainly targeting kids. Mr. Ham is a key principal behind the Creation “Museum” (website) – a Biblical-themed amusement park that you may have glimpsed in the film Religulous by Bill Maher.

As I listened to the specious and frankly ludicrous arguments put forth with such conviction by Mr. Ham (see here), I could not help but wonder whether belief is far too mealy-mouthed a word for what Ham and those like him suffer from. Is not delusion is a far more accurate word to describe his kind of thinking? And if so, is it really helpful to be so very reluctant to call it what it is?

Now, before the psychologists amongst you get all up in arms that I’m diagnosing my fellow human beings, let me assure you that I use the word delusional purely in a lay sense, not as any kind of clinical diagnosis. But just because the word has particular meaning in clinical settings, does not mean we are not allowed to use it in a more general sense. We don’t need a judge to certify certain criminal activity as criminal and we don’t need a priest to proclaim certain behaviors as evil. We are perfectly free to do so as well.

For a fair and impartial definition of delusion we can most conveniently start with Wikipedia (go to link), which defines it as follows:

“A delusion is a belief held with strong conviction despite superior evidence to the contrary. As a pathology, it is distinct from a belief based on false or incomplete information, confabulation, dogma, illusion, or other effects of perception.”

That definition establishes a very clear distinction between belief and delusion, one which is easily recognizable at least at the extremes. A belief is simply an unsupported conclusion based on insufficient or incorrect information. A delusion is a belief that persists regardless of any amount of evidence to the contrary.

In the case of Ken Ham, his creationist views go far beyond a mistaken belief based on false or incomplete information. He maintains his unalterable convictions despite incomparably superior evidence to the contrary. No doubt, he would argue that the evidence for evolution is not actually superior, but any delusional person would similarly deny all evidence contrary to their delusion. Any objectively rational person could not help but conclude that the evidence for evolution goes far beyond merely superior to overwhelming and that the convoluted arguments that Ham puts forth to deny this evidence are utterly irrational.

According to Wikipedia again, delusions are further subcategorized into four distinct groups. One of these, the “Bizarre Delusion,” is defined as follows:

“A delusion that is very strange and completely implausible; an example of a bizarre delusion would be that aliens have removed the reporting person’s brain.”

I contend that the thinking of Ken Ham and other evolution deniers should be fairly and accurately categorized as a Bizarre Delusion. Their creationist views are certainly “completely implausible” and it would be considered “very strange” if they were not so commonplace. It is important to recognize that they have studied this a lot, and do not simply hold a completely uninformed and clueless belief in creation like presumably say, Rick Perry. And they are evidently not just lying about their belief like at least some other Conservative politicians. They are truly delusional.

Words matter and they should be used accurately. In principle, if a more accurate word is available it should be used. It seems undeniable that Bizarre Delusion is a far more appropriate word than belief to describe the thinking of Ham and those who share his delusions. But words also have power, and we should avoid words that convey implications or elicit reactions we would like to avoid. So even if the bizarre thinking of Ham and others like him is in fact delusional by definition, what value is there in labeling it as such? Doesn’t that just necessarily alienate those you would like to bring around to a less delusional way of thinking?

Even considering those possible undesirable side-effects, the word belief is neither accurate nor helpful in describing these delusions. It is not merely polite and non-confrontational but it actively helps enable these delusions. It suggests that such delusional thinking is harmless and even reasonable and acceptable when sheltered under the protective umbrella of other more rational beliefs. But delusions are seldom harmless and never reasonable or acceptable. Calling this kind of delusional thinking “belief” gives it more legitimacy than it deserves. If we were to consistently refer to this kind of thinking as delusions rather than as beliefs, we would more accurately communicate the true nature and real-world implications of these tangibly harmful assertions.

Certainly using the word delusion instead of belief would elicit a much more visceral response by opponents and allies alike, but I for one would welcome that reaction. I say call a delusion a delusion and stand by the implicit assertion that such delusional thinking goes way beyond mere belief and that it is irrational, unacceptable, and harmful. Calling a delusion a delusion may be just the hit of reality that these deluded people need, or at least those influenced by them need, to honestly reconsider the soundness of their reasoning. At the very least, it may give some people, politicians in particular, some hesitation in associating themselves with these delusional ideas.

So the next time someone espouses delusionary thinking, consider calling it out (nicely) as delusion. Instead of responding with the customary “I respect your beliefs but I don’t share them,” you might say something more provocative like “sorry but I can’t give any credence to such delusions.” If the other party questions how you dare characterize their sincere, heartfelt belief as a delusion, you should be able to give them a very clear and compelling justification for your use of that word. Or just refer them to Wikipedia.

But do not overuse it. Although one could arguably call any belief in god delusional, to do so would only dilute its effectiveness. There is a wide grey spectrum between belief and delusion. Reserve the label of delusional to those like Ken Ham who are clearly at the delusional end of the spectrum.

Here is an extra credit homework question for you. If Ken Ham has clearly slipped from belief into delusion, how far has he slid down the slope from delusion to insanity?