Dec 13, 2017 Last Updated 2:08 PM, Dec 12, 2017
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Nudging - The 'other' way of mass manipulation

 

"Nudge or nudging is a concept in behavioural science, political theory and economics which argues that positive reinforcement and indirect suggestions to try to achieve non-forced compliance can influence the motives, incentives and decision making of groups and individuals, at least as effectively than direct instruction, legislation, or enforcement."

A non harmful example of nudging is the "fly" image placed into the urinal. Men tend to aim towards that fly, and therefore the result is that the user will leave the toilet clean. No punishment needs to be enforced, as it works with the human, in this case male instincts.

The more critical up to dangerous method is using it in politics. History has taught humans, that political regimes that stay in power through force, punishments and violence wont prosper. People can no longer be "fooled" with that method. So the new political main stream establishment is using the opposite method to succeed. "Here nudging is an aspect of the choice architecture that alters people's behaviour in a predictable way without forbidding any options or significantly changing their economic incentives. To count as a mere nudge, the intervention must be easy and cheap to avoid. Nudges are not mandates. Putting fruit at eye level counts as a nudge. Banning junk food does not."

Let me put it in casual words: "Do it, because everybody does it, and because what few others do is not right, and if you follow that you will find yourself isolated and excluded from society! You don't want that right?"

The question is, that isn't this the real popularism, compared to the claimed popularism or the right opposition? Aren't in reality they the ones who declare what must or should be popular?

This method applies to the human basic needs, survival modes, emotions and fears. The danger of political nudging is, that it deludes people and projects away from facts.

The European example: "Imagine you were forced to leave your country and have the status of a refugee."

Sounds plausible at first sight. It triggers fear, emotions and sympathy, even the sudden identification with the situation. This "popular" stance now makes no difference between real refugees, asylum seekers, economical migrants or migrants with destructive intentions, like a religious coup d'etat. It even blends out the out of proportion and illogical showing of welcoming teddy bear and toy distribution towards 80 or more percent of the so called migrants being adult men, and by majority didn't even come from the Syrian war zone, or at least have passed through already safe countries they could have stayed in.

Although nudging holds no direct threat for punishment, it triggers the same fear by leaving an eventual consequence of punishment, even just imaginary; hence just enough to make people comply.

One of the first politicians to speak out on this phenomena was AfD Leader Frauke Petry. On the congress "Europe of nations and freedom" in Koblenz (Germany), where parties of similar nature met she said:"The present brain washing - Nudging - is much smarter than the former socialist propaganda." Mrs Petry was once citizen of the former GDR.

In reaction to the congress and Mrs Petry, Luxembourg's foreign minister Jean Asselborn said, he would go against a "Braun" Europe. Again we can see a typical form of nudging. Non of the new growing freedom parties are "brown" (Brown is used in regards to Nazi or fascist parties). The Dutch PVV, the German AfD and others are clear differentiated, and speak against totalitarianism, naziism or fascism, racism or homophobia. False labelling is a form of nudging, as there is no punishment in voting for freedom parties, but the same trigger mechanism on the human brain applied in the warning of voting for them. More subtle; the warning is not even direct, but indirect, but saying the following:

"We are turning away from a Braun Europe."

This triggers a fear as if it were already like that or near to be.

"We stand for a colourful, open and social engaged Europe of the 21st century."

This triggers a special value with exclusive couleur. It is yet not. Non of the freedom parties have ever said not to want a colourful, open and social engaged Europe of the 21st century.

 

By Thomas Fleckner

 

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The Original 25th of December Celebrations

 

Before the onset of the New Year, people around the world would annually celebrate a festivity called Christmas.  And those folks who commemorate this event always think that this revelry was religious in nature, specifically a Christian one.  A lot of those Christians would adorn their homes and churches with decorations showing the diorama of Jesus’ birth, the man god whom the Christians worship.  And in some cases, people would even go as far as attend nine consecutive early morning religious masses in their churches in preparation for this spectacle.  But little did those people know that the December 25 celebrations did not start that way.  It was not even called Christmas in the first place.   So why and how did this event transform into what it is today?

According to the book 1001 Days That Shaped the World which was edited by Peter Furtado, the very first Christmas was celebrated on the 25th of December during the year 336.  If we follow the tradition that Jesus was born on 1 B.C.E., it would indicate that the Christians waited 336 years before they decided that Jesus was born on the 25th of December.  According to the book 1001 Days, a calendar compiled in the year 354 by one Furius Dionysius Filocalus, who was a leading Christian scribe and calligrapher, contains the following entry for the year 336: “VIII kal. Lan. Natus Christus in Betleem ludeae” (Eight days before the kalends of January, Birth of Christ in Bethlehem in Judea).  This is the very first definite indication that the Christians had fixed December 25 as the date of Jesus’ birth by the mid fourth century.  The Gospel writers of the bible make no mention of the time of year that Jesus was born.

So why would the fourth century Christians decide to choose December 25 as the birth of their man god?  What is so special about this date?  According again to the book 1001 Days, there are a number of probable explanations for the choice of December 25.  It was the date of the winter solstice and was already being celebrated in Rome as Sol Invictus (Unconquered Sun), a popular pagan holiday which is being celebrated during the Roman Era.  According to Wikipedia’s entry about Sol Invictus, the idea that Christians chose to celebrate the birth of Jesus on the 25th of December because this was the date of an already existing festival of the Sol Invictus was expressed in an annotation to a manuscript of a work by 12th-century Syrian bishop Jacob Bar-Salibi. The scribe who added it wrote: "It was a custom of the Pagans to celebrate on the same 25th of December the birthday of the Sun, at which they kindled lights in token of festivity. In these solemnities and revelries the Christians also took part. Accordingly when the doctors of the Church perceived that the Christians had a leaning to this festival, they took counsel and resolved that the true Nativity should be solemnised on that day."

So the next time you celebrate the 25th of December festivities, don’t be bothered by the claim that you are celebrating a Christian jubilee, because it was originally not.  It was the Sun’s birthday that the pagans celebrate because it was during December 22, 23 and 24 that the sun is at its farthest to the south, making the days darker and making the nights longer in the northern hemisphere, and after 3 days of being “dead”, the sun rises back again to the north on the 25th of December, bringing light and life again with its “crown of thorns”.  It was a pagan festivity that dates back even before the birth of Jesus, a festivity that celebrates life during the harsh winter times, which the Christians borrowed and eventually took as their own.

So for everyone out there, Happy Sol Invictus or Happy Winter Solstice!!!

 

By Roderick Tubil

 

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The Abuse of “Conditioning” By Religion

 

Religion is in our face every day even if we have made it out of the hands of those who abuse the minds, the religious conditioning is still present in many people.

At first, religion uses presence, being seen and heard through and on all available channels of life which creates the illusion that the god and the doctrines are real even though they are just real between peoples’ ears hence their existence is only in their brains.  Let’s be aware that when one switches off all what religion can project, their doctrines and the imaginary leader is also switched off in an instant of a second, the same way it would be switched off if nobody would have told us about it. The channels I am referring to are TV, radio, newspapers, magazines, billboards’ presence on enormous buildings, interference in all stages of life, wearing and showing of symbols, flyers, changing of our grammar and expressions and worse of all, schools, colleges and kindergartens.

First of all we need to know and be aware of the conditionings being done in a psychological sense. Conditioningis a behavioural process whereby a response becomes more frequent and predictable in an environment as a result of reinforcement such as stimulation for a desired response or reward. Being rewarded stimulates success and honour, belonging and even love. Religion has successfully found out the weak points of humans’ biggest desires by playing with reward and punishment, using our strongest feelings as love, hate, sadness, hope, trust, desire and fear.  Brilliantly religion has now labelled those feelings with new grammar, words and symbols, so that our totally natural feelings move away from instincts or chemistry, biology or humanity, to religious interpretation, again, changing interpretation to something seemingly real.

What religion uses is instrumental or operant conditioning, which differs from classical conditioning in that reinforcement, and it occurs only after the organism executes a pre-designated behavioural act.  The concept that this conditioning creates is a change in people’s behaviour resulting in learning. Learning is per se not the bad aspect here, but how religion has hijacked learning into a form of education that is not universal but specifically tailored for its followers and people who will become potential followers. It disregards natural facts, even opposes or suppresses them, seen in the topic of sexuality, and finally makes people believe in things that can eliminate physical laws and human biology.

Human beings, like other animal species, have a typical life course that consists of successive phases of growth, each of which is characterized by a distinct set of physical, physiological, and behavioural features. These phases are prenatal life, infancy, childhood, adolescence, and adulthood (including old age). Human development, or developmental psychology, is a field of study that attempts to describe and explain the changes in human cognitive, emotional, and behavioural capabilities and functioning over the entire life span, from the foetus to old age.” Source Britannica Encyclopaedia

Being present everywhere creates a false reality that only supports the doctrine behind it.  It is a typical marketing strategy we can find in other fields too. Xerox has become the synonym of photocopy in some places of the world. Although Xerox is just a brand, and photocopy the real action, many people use Xerox when wanting to make a photocopy. This is where we come to the conditioning through words, which religion loves to do in daily life; and not just words, but entire expressions. It looks like there is no alternative even, but there is, it’s just that humans have been conditioned to think there isn’t and to just look one way.

Let’s start with the most common expression: Oh my god! What does that mean? It is a form of astonishment, shock, and overwhelming situation, expression of sudden fear or happiness or surprise. It makes the god of religion omnipresent, as it stands for all expressed feelings. If we would have never heard about the god figure, we would surely use other forms of expression as maybe only “oh”, “I am shocked”, “Wow that’s great”,

“Great”, “Fantastic”, “Oh no”; just placing the word god in all these listed expressions makes it an omnipresent replacement. The same stands for all other religious figures used in the same consent like Jesus, Allah, “Maria and Joseph” and so on.

I will now list up further words humans use in the verbal spectrum which easily can be replaced with non-religious expressions:

Sin: This is nothing more than saying something is bad, yet implementing that it’s not just bad but offending the god’s plan or creation. It defines something bad, even if it is natural, i.e. homosexuality, masturbation or sex before marriage.

Hell: Another definition for a bad place to be. People say: “It feels like hell”, or “Go to hell”, or “Burn in hell”, even if they have never seen or experienced such a place. Religion again succeeded in making an invented place look real. The same comes in regards to “Heaven”.

Devil: The figure representing the enemy or the bad and evil. Politics has found out long time ago that creating an enemy classifies people into good and bad. It excuses behaviours and judgements. The opposite would be represented by “Angels” or a goddess. The loop here is that although the god created all, and can do all, he or it never succeeds in eliminating the enemy.

God’s will: Basically twisting coincidence into a wanted or set action. Yet funny enough, this is used only if it favours the human being. If it’s a death through a hurricane, it was maybe the devil, or even the power of the sinning homosexuals. If it’s the succeeding in university, or just escaped an accident, it was god’s will again. However when we come across this, the term defines the helplessness of humans, and exchanging coincidences or natural occurrences with a god.

Acts of god: Insurances even have adopted this term. They define an “act of god” as a natural disaster. But the term act of god can be interpreted. As a non-believer, I would insist on the reformulation of that sentence into natural disasters (So believers basically declare their god a natural disaster). As belief and gods are all subject to human interpretation, I could claim that a car theft is also an act of god. Example: God instructed someone to steal my car, to avoid an upcoming accident that would happen on the route I would have taken the next day. All in all, placing religious terms in official papers is questionable, if not unacceptable.

Pray: Religion has succeeded in replacing hope into pray, or even worse, taking responsibility away, and replacing taking action into prayer, so that the prayer could result to something that is wanted. Let’s go back to conditioning and to where it starts. Childhood is the first target of the religious scheme, and it starts with Baptism. Baptism is basically the forced membership to an organisation without asking the persons permission. Worse of all, most religions don’t even allow the cancellation of this contract. Apostasy means death in Islam, and in Christianity it can mean threats of an afterlife in hell, or the loss of family and friends; once a Jew always a Jew. Then during childhood, the innocent person is manipulated through certain stages to again confirm its membership, stages as communion or confirmation in Christianity. The child is made to believe, that all writings of the “holy books” are real, even they are made to oppose physics or natural biological laws. We have talking snakes, women getting pregnant without sex, homosexuality being condemned, marriage to be a union under the god, a soul being there to enter a life after death and so on and so on. Schools that should prepare children for real life allow such teachings, placing the imaginary on the same shelf as science, biology or maths. Entering the age of consent or adulthood, the person is not perfectly conditioned, and even he or she doesn’t follow all that religion dictates, the person is still given the option to be forgiven (forgiven for something that needs no forgiveness, like homosexuality), a better life after death (even though death marks the end of all life and nobody has returned from those imaginary grounds) and the chance to repent, another horrible religious term (Feeling or expression of sincere regret or remorse about one's wrongdoing or sin.)

Guilt is another term misused by religion, to feel guilty of things that humans need not feel bad about, such as sex outside marriage, divorce, and homosexuality and just not believing. Atheism is even declared terrorism in Saudi Arabia for example. So, the bond between humans has become godly through religion, but only in the way it likes and accepts it. Birthdays are again celebrated in honour of a god, and even death, even at that final stage in life, religion follows and troubles people with its stories about afterlife, ways to burry and the imaginary soul now travelling to a better place. “Rest in peace” shows the final absurdity of the humans’ journey in religious terms. Rest is subject to the living, also peace. When dead we can’t rest and also can’t have peace.

Religious words and expressions have become a normality in our daily life, and the conditioning works even beyond the members of religion. That is the danger of psychology when in the wrong hands, and politics often does nothing about it, and it even embraces religion to have a better rule and grip on society. As long as humans accept this, religion will remain powerful. Religious doctrines are not a joke or something to just disregard, they hijack a human life, removing it from full freedom, natural being and development. Religion creates division and it does not tolerate diversity, it is responsible for fights, wars, discrimination, suicides and unnatural behaviours. More people die of religion than of cancer. More people are victims of religious abuse than of earthquakes. More people are putting their hope and trust in the imaginary, rather than into the human capacity.

 

Conditioning is working terribly well for religion!

 

By Thomas Fleckner

 

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The human psychology on ones position - Radicalism

 

Radicalism is a result of oppression, suppression or isolation. It is the call for attention in regards to something misaligned or simply wrong. It is yet concerning to observe, that radicalism is too often set align with 'having a stance', opposing the mainstream, or being against something, politics or media has branded 'good. The labels are often irrational, or even invented.

Children are our best samples of applied psychology:

If a group of other children push or squeeze a fellow child into a corner, it may decide to use violent means, like scratch, bite or just scream. The same applies to children left alone or unattended; just to attract attention, it may also start to shout or cry, and in worse cases even start to attack others, just to be seen or heard. It sounds extreme and radical right? But in reality its not. Its just a reaction to an active or passive action.

In the adult world, we have more possibilities to show our position, frustration, opinion or stance. But compared to children, adults too often misuse this. During the process of learning, what is better or beneficiary for them, they project a position of themselves or others to fit their goals or 'politically correct' stance.  Rationality is only applied to the personal or community satisfaction of the mind set, rather than to the real life situation. Out of the sample of a child it would be as followed: A child scratches or bites because it is attacked. The attackers attack for a reason they declare valid among themselves. Projecting an adult mainstream mind into a child, this attack would look different. The attacker strikes, because he or she wants to show that the attacked scratches or bites. Provoking that reaction, enables them to point a finger at the attacked, declaring him or her violent or wrongly positioned.

Words have an extreme non-physical violent power. Lets look at some examples of aggressive and abusive language:

"You whore" or "you slut", are frequently used, even by society accepted, insults. These labels are given to people who may live an uncommitted life, have a very active sex life, are simply not liked due to the way of dressing, or even just having a certain opinion about certain things. Basically we can call this misogynistic behaviour, as men having an unsettle life are hardly called such way. A whore, or better a 'prostitute', can also be seen as an honourable job; a vulnerable service job, where you literally have to let your pants down. In many countries, this officially registered job, as reduced rape, sex based crimes, STD's; and on the other side increased tax income, business registrations, protection of the sex worker or employee and ensured health care through mandatory insurance.

So, this is an example, of where a certain group of people, degrade an honourable job to an insult.

People also use negative designated terms from the field of fantasy, myth or fairy tales.

"You're a devil" or "Go to hell", are frequently used condemnations or wished relocations. Again, it sounds radical on first sight, but once again, it is not. As the devil doesn't exist, the slur has no more meaning than telling someone "you're Darth Vader"; and in regards to 'hell', its as counter-offensive and irrelevant as telling someone to go to 'The Mushroom Kingdom' (From the Nintendo's Super Mario series).

"Your a far-right" or "your Islamophobic", are frequently used terms in the main stream media or in politics. These labels all sound more catching and makes people not want to be seen as such. As 'far-right' is happily used as a negative term, 'far-left' is either hard to be found, or ignored totally; left is basically portrayed as 'good' and 'right' as bad. In regards to Islamophobia, this is again an eye catching term, but completely false and non existing, as a phobia is a fear of something non threatening, or even irrational fear.

The final positioning to mention here is the self centred one. This placement hardly affects others, but is in denial of the self betraying destructive outcome. These stances are with psychological and even biological consequence.

 

By Thomas Fleckner

 

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The Wager.

 

“What if you’re wrong?” It’s a common question theists ask to non-believers.  What if you’re wrong and god exists and sends you to hell for your non belief?

Pascal’s Wager is a common argument for the belief in a god. It was constructed by Blaise Pascal, a 17th-century French philosopher, mathematician, and physicist. The wager is derived in Pensées; Pascal’s posthumously published collection of treatise on Christian apologetics.

The Wager simply states that if God does not exist, then nothing is gained from either belief or disbelief.  However, if God does exist and one chose to believe, the reward is positively infinite; a blissful eternity in heaven. But if God does exist and one chose not to believe, the cost is negatively infinite; eternal damnation in hell.

In a nutshell, we should believe in god even if there are no empirical evidences for his or her existence because the penalty for not believing, which is eternal damnation in hell, is highly undesirable and we are better off taking our chances at belief.

Good Try Apologetics.

But Pascal’s Wager isn’t as infallible as it seems. At the basic level, it commits the fallacies begging the question and special pleading. Recall that the proponent is Blaise Pascal ― a Christian apologetic. The Wager assumes that the characteristic of the god being asked to believe in as that of a typical Christian god; one that rewards its believers and blind followers.

But through the Wager, we can also hypothesize the existence of a god that rewards skeptics and atheists and punishes self-righteous believers. We can also hypothesize of a benevolent god who rewards people based on good works. But at the very basic level, the wager can be invoked by those of other faiths thereby increasing the risks and adding more choices of deities to believe in.

Another flaw of Pascal’s Wager is that it assumes that belief does not cost anything and there is nothing to be gained by a lack of belief. Belief that the Wager is pertaining to is the one that requires money, time, effort and resources. Without these, there should be no churches, edifices, statues or any grand religious events.  Lack of belief in a god or gods changes the mindset of a person. A person tends to be more open minded and appreciative of the complexities of life around him. He may also enjoy he things prohibited by religion such as premarital sex, pork, liquor, tea, etc.

Pascal’s Wager also fails to provide a single empirical evidence for the existence of hell or god. Instead, it thrives on the fear and uncertainty of other people that they might go to hell if indeed such a god exists even if there is no logical argument for it.

Lastly, I would like to state that through Pascal’s Wager, robbers, rapists, murderers, con men, terrorists, etc. will go to heaven; the Wager relies on belief rather than moral or ethical actions. Even if I were a god, I would not permit these kinds of people in heaven even if they strongly believed in me.

 

By Evan Tide (http://patas.co/articles/pascals-wager-is-it-your-best-bet/)

 

What is Pascal's Wager?

 

Pascal's Wager is an argument in apologetic philosophy which was devised by the seventeenth-century French philosopher, mathematician, and physicist, Blaise Pascal. It posits that humans all bet with their lives either that God exists or does not exist. Given the possibility that God actually does exist and assuming the infinite gain or loss associated with belief in God or with unbelief, a rational person should live as though God exists and seek to believe in God. If God does not actually exist, such a person will have only a finite loss (some pleasures, luxury, etc.).

Pascal formulated the wager within a Christian framework. The wager was set out in section 233 of Pascal's posthumously published Pensées. Pensées, meaning thoughts, was the name given to the collection of unpublished notes which, after Pascal's death, were assembled to form an incomplete treatise on Christian apologetics.

Historically, Pascal's Wager was groundbreaking because it charted new territory in probability theory, marked the first formal use of decision theory, and anticipated future philosophies such as existentialism, pragmatism, and voluntarism.

The wager

The philosophy uses the following logic (excerpts from Pensées, part III, §233):

  1. "God is, or He is not"
  2. A Game is being played... where heads or tails will turn up.
  3. According to reason, you can defend neither of the propositions.
  4. You must wager. (It's not optional.)
  5. Let us weigh the gain and the loss in wagering that God is. Let us estimate these two chances. If you gain, you gain all; if you lose, you lose nothing.
  6. Wager, then, without hesitation that He is. (...) There is here an infinity of an infinitely happy life to gain, a chance of gain against a finite number of chances of loss, and what you stake is finite. And so our proposition is of infinite force, when there is the finite to stake in a game where there are equal risks of gain and of loss, and the infinite to gain.

 

Category Quotation(s)
Uncertainty in all This is what I see, and what troubles me. I look on all sides, and everywhere I see nothing but obscurity. Nature offers me nothing that is not a matter of doubt and disquiet.
Uncertainty in Man's purpose For after all what is man in nature? A nothing in relation to infinity, all in relation to nothing, a central point between nothing and all and infinitely far from understanding either.
Uncertainty in reason There is nothing so conformable to reason as this disavowal of reason.
Uncertainty in science There no doubt exist natural laws, but once this fine reason of ours was corrupted, it corrupted everything.
Uncertainty in religion If I saw no signs of a divinity, I would fix myself in denial. If I saw everywhere the marks of a Creator, I would repose peacefully in faith. But seeing too much to deny Him, and too little to assure me, I am in a pitiful state, and I would wish a hundred times that if a god sustains nature it would reveal Him without ambiguity.

We understand nothing of the works of God unless we take it as a principle that He wishes to blind some and to enlighten others.

Uncertainty in skepticism It is not certain that everything is uncertain.

Pascal asks the reader to analyze the position of mankind, this crisis of existence and lack of complete understanding. While Mankind can discern a great deal through reason, it is also hopelessly removed from knowing everything through it. He describes Mankind as a finite being trapped within an incomprehensible infinity. Thrust into being from non-being for a brief life only to go out again, with no explanation whatsoever of "Why?" or "What?" or "How?". The finite nature of our being constrains reason with respect to every form of knowledge. Now, assuming that reason alone cannot determine whether or not God exists, the ontological question is reduced to a coin toss. However, making a choice to live as though God exists or does not exist is unavoidable even if the ontological question is inconclusive. In Pascal's assessment, participation in this Wager is not optional because Mankind is already thrust into existence. So even if God's existence cannot be independently confirmed or denied, nevertheless the Wager is necessary and the possible scenarios must be considered and decided upon pragmatically.

Explanation

The wager is described in Pensées this way:

If there is a God, He is infinitely incomprehensible, since, having neither parts nor limits, He has no affinity to us. We are then incapable of knowing either what He is or if He is....

..."God is, or He is not." But to which side shall we incline? Reason can decide nothing here. There is an infinite chaos which separated us. A game is being played at the extremity of this infinite distance where heads or tails will turn up. What will you wager? According to reason, you can do neither the one thing nor the other; according to reason, you can defend neither of the propositions.

Do not, then, reprove for error those who have made a choice; for you know nothing about it. "No, but I blame them for having made, not this choice, but a choice; for again both he who chooses heads and he who chooses tails are equally at fault, they are both in the wrong. The true course is not to wager at all."

Yes; but you must wager. It is not optional. You are embarked. Which will you choose then? Let us see. Since you must choose, let us see which interests you least. You have two things to lose, the true and the good; and two things to stake, your reason and your will, your knowledge and your happiness; and your nature has two things to shun, error and misery. Your reason is no more shocked in choosing one rather than the other, since you must of necessity choose. This is one point settled. But your happiness? Let us weigh the gain and the loss in wagering that God is. Let us estimate these two chances. If you gain, you gain all; if you lose, you lose nothing. Wager, then, without hesitation that He is.

"That is very fine. Yes, I must wager; but I may perhaps wager too much." Let us see. Since there is an equal risk of gain and of loss, if you had only to gain two lives, instead of one, you might still wager. But if there were three lives to gain, you would have to play (since you are under the necessity of playing), and you would be imprudent, when you are forced to play, not to chance your life to gain three at a game where there is an equal risk of loss and gain. But there is an eternity of life and happiness. And this being so, if there were an infinity of chances, of which one only would be for you, you would still be right in wagering one to win two, and you would act stupidly, being obliged to play, by refusing to stake one life against three at a game in which out of an infinity of chances there is one for you, if there were an infinity of an infinitely happy life to gain. But there is here an infinity of an infinitely happy life to gain, a chance of gain against a finite number of chances of loss, and what you stake is finite.

Pascal begins by painting a situation where both the existence and non-existence of God are impossible to prove by human reason. So, supposing that reason cannot determine the truth between the two options, one must "wager" by weighing the possible consequences. Pascal’s assumption is that, when it comes to making the decision, no one can refuse to participate; withholding assent is impossible because we are already "embarked", effectively living out the choice.

We only have two things to stake, our "reason" and our "happiness". Pascal considers that if there is "equal risk of loss and gain" (i.e. a coin toss), then human reason is powerless to address the question of whether God exists or not. That being the case, then human reason can only decide the question according to possible resulting happiness of the decision, weighing the gain and loss in believing that God exists and likewise in believing that God does not exist.

He points out that if a wager was between the equal chance of gaining two lifetimes of happiness and gaining nothing, then a person would be a fool to bet on the latter. The same would go if it was three lifetimes of happiness versus nothing. He then argues that it is simply unconscionable by comparison to bet against an eternal life of happiness for the possibility of gaining nothing. The wise decision is to wager that God exists, since "If you gain, you gain all; if you lose, you lose nothing", meaning one can gain eternal life if God exists, but if not, one will be no worse off in death than if one had not believed. On the other hand, if you bet against God, win or lose, you either gain nothing or lose everything. You are either unavoidably annihilated (in which case, nothing matters one way or the other) or lose the opportunity of eternal happiness. In note 194, speaking about those who live apathetically betting against God, he sums up by remarking, "It is to the glory of religion to have for enemies men so unreasonable..."

Inability to believe

Pascal addressed the difficulty that 'reason' and 'rationality' pose to genuine belief by proposing that "acting as if [one] believed" could "cure [one] of unbelief":

But at least learn your inability to believe, since reason brings you to this, and yet you cannot believe. Endeavour then to convince yourself, not by increase of proofs of God, but by the abatement of your passions. You would like to attain faith, and do not know the way; you would like to cure yourself of unbelief, and ask the remedy for it. Learn of those who have been bound like you, and who now stake all their possessions. These are people who know the way which you would follow, and who are cured of an ill of which you would be cured. Follow the way by which they began; by acting as if they believed, taking the holy water, having masses said, etc. Even this will naturally make you believe, and deaden your acuteness.

Pensées Section III note 233, Translation by W. F. Trotter

 

Analysis with decision theory

The possibilities defined by Pascal's Wager can be thought of as a decision under uncertainty with the values of the following decision matrix. (Pascal did not mention hell, nor did he address what the outcome would be of "God exists + Living as if God does not exist," the prospect of infinite gain being sufficient to make his point.)

  God exists (G) God does not exist (¬G)
Belief (B) +∞ (infinite gain) −1 (finite loss)
Disbelief (¬B) −∞ (infinite loss) +1 (finite gain)

 

Given these values, the option of living as if God exists (B) dominates the option of living as if God does not exist (~B), as long as one assumes a positive probability that God exists. In other words, the expected value gained by choosing B is greater than or equal to that of choosing ~B.

In fact, according to decision theory, the only value that matters in the above matrix is the +∞ (infinitely positive). Any matrix of the following type (where f1, f2, and f3 are all finite positive or negative numbers) results in (B) as being the only rational decision.

  God exists (G) God does not exist (¬G)
Belief (B) +∞ f1
Disbelief (¬B) f2 f3

 

Criticism

Criticism of Pascal's Wager began in his own day, and came from both staunch atheists (who question the 'benefits' of a deity whose 'realm' is beyond reason), and the religiously orthodox (who primarily take issue with the wager's deistic and agnostic language). It is criticized for not proving God's existence, encouragement of false belief and the problem of which religion and which God should be worshipped.

Failure as proof

Voltaire (another prominent French writer of the Enlightenment) a generation after Pascal, rejected the notion that the wager was 'proof of God' as "indecent and childish", adding, "the interest I have to believe a thing is no proof that such a thing exists." Pascal, however, did not advance the wager as a proof, but rather as a necessary pragmatic decision, that is 'impossible to avoid'. He argued that abstaining is not an option, and 'reason is incapable of divining the truth'; thus, a decision of whether or not to believe must be made by 'considering the consequences of each possibility'.

Honestly judged however, Voltaire's critique concerns not at all the character of pascalian wager as God`s existence proof, as surmised here, but the fact that the very beliefs Pascal tries to promote are not at all believable and convincing (the philosopher hints to the fact that Pascal, as a catholic jansenist, believed the doctrine that only a small - and already predestined - portion of humanity will eventually be saved by his Christian God); in this context Voltaire explains that no matter how far someone is tempted with rewards in order to believe such a Christian dogma of salvation and such a god, the results will be at best a faint belief. In his view, such a critical thinker as he is, needs some very hard proofs in order to believe in a cruel and morally defective god, some reasons other than the mere promised (but also hard-to-believe) pascalian reward. As Étienne Souriau explained, in order to believe in such a morally unbelievable god, the bettor needs to be sure God really means seriously to honour the bet; he says that the wager takes as guaranteed the fact that this God accepts too the bet, fact which is far from being proved; Pascal's bettor is here like the fool who seeing a leaf floating on a river's waters and quivering at some point, for few seconds, between the two sides of a stone, says: “I bet a million with Rothschild that it takes finally the left path.” And, effectively, the leaf passed on the left side of the stone, but unfortunately for the fool Rothschild never said too, “I bet”.

Argument from inconsistent revelations

Since there have been many religions throughout history, and therefore many conceptions of God (or gods), some assert that all of them need to be factored into the wager, in an argument known as the argument from inconsistent revelations. This, its proponents argue, would lead to a high probability of believing in "the wrong god", which, they claim, eliminates the mathematical advantage Pascal claimed with his Wager. Denis Diderot, a contemporary of Voltaire, concisely expressed this opinion when asked about the wager, saying "an Imam could reason the same way". J. L. Mackie notes that "the church within which alone salvation is to be found is not necessarily the Church of Rome, but perhaps that of the Anabaptists or members of The Church of Jesus Christ of Latter-day Saints or the Muslim Sunnis or the worshipers of Kali or of Odin."

Another version of this objection argues that for every religion that promulgates rules, there exists another religion that has rules of the opposite kind. If a certain action leads one closer to salvation in the former religion, it leads one further away from it in the latter. Therefore, the expected value of following a certain religion could be negative. Or, one could also argue that there is an infinite number of mutually exclusive religions (which is a subset of the set of all possible religions), and that the probability of any one of them being true is zero; therefore the expected value of following a certain religion is zero.

Pascal considers this type of objection briefly in the notes compiled into the Pensées, and dismisses it as obviously wrong and disingenuous:

What say [the unbelievers] then? "Do we not see," say they, "that the brutes live and die like men, and Turks like Christians? They have their ceremonies, their prophets, their doctors, their saints, their monks, like us," etc. If you care but little to know the truth, that is enough to leave you in repose. But if you desire with all your heart to know it, it is not enough; look at it in detail. That would be sufficient for a question in philosophy; but not here, where everything is at stake. And yet, after a superficial reflection of this kind, we go to amuse ourselves, etc. Let us inquire of this same religion whether it does not give a reason for this obscurity; perhaps it will teach it to us.

This short but densely packed passage, which alludes to numerous themes discussed elsewhere in the Pensées, has given rise to many pages of scholarly analysis.

Pascal says that unbelievers who rest content with the many-religions objection are people whose scepticism has seduced them into a fatal "repose". If they were really bent on knowing the truth, they would be persuaded to examine "in detail" whether Christianity is like any other religion, but they just cannot be bothered. Their objection might be sufficient were the subject concerned merely some "question in philosophy", but not "here, where everything is at stake". In "a matter where they themselves, their eternity, their all are concerned", they can manage no better than "a superficial reflection" ("une reflexion légère") and, thinking they have scored a point by asking a leading question, they go off to amuse themselves.

As Pascal scholars observe, Pascal regarded the many-religions objection as a rhetorical ploy, a "trap" that he had no intention of falling into. If, however, any who raised it were sincere, they would want to examine the matter "in detail". In that case, they could get some pointers by turning to his chapter on "other religions".

As David Wetsel notes, Pascal's treatment of the pagan religions is brisk: "As far as Pascal is concerned, the demise of the pagan religions of antiquity speaks for itself. Those pagan religions which still exist in the New World, in India, and in Africa are not even worth a second glance. They are obviously the work of superstition and ignorance and have nothing in them which might interest 'les gens habiles' ('clever men')" Islam warrants more attention, being distinguished from paganism (which for Pascal presumably includes all the other non-Christian religions) by its claim to be a revealed religion. Nevertheless, Pascal concludes that the religion founded by Mohammed can on several counts be shown to be devoid of divine authority, and that therefore, as a path to the knowledge of God, it is as much a dead end as paganism. Judaism, in view of its close links to Christianity, he deals with elsewhere.

The many-religions objection is taken more seriously by some later apologists of the wager, who argue that, of the rival options, only those awarding infinite happiness affect the wager's dominance. In the opinion of these apologists "finite, semi-blissful promises such as Kali's or Odin's" therefore drop out of consideration. Also, the infinite bliss that the rival conception of God offers has to be mutually exclusive. If Christ's promise of bliss can be attained concurrently with Jehovah's and Allah's (all three being identified as the God of Abraham), there is no conflict in the decision matrix in the case where the cost of believing in the wrong conception of God is neutral (limbo/purgatory/spiritual death), although this would be countered with an infinite cost in the case where not believing in the correct conception of God results in punishment (hell).

Furthermore, ecumenical interpretations of the Wager argue that it could even be suggested that believing in a generic God, or a god by the wrong name, is acceptable so long as that conception of God has similar essential characteristics of the conception of God considered in Pascal's Wager (perhaps the God of Aristotle). Proponents of this line of reasoning suggest that either all of the conceptions of God or gods throughout history truly boil down to just a small set of "genuine options", or that if Pascal's Wager can simply bring a person to believe in "generic theism" it has done its job.

Argument from inauthentic belief

Some critics argue that Pascal's Wager, for those who cannot believe, suggests feigning belief to gain eternal reward. This would be dishonest and immoral. In addition, it is absurd to think that God, being just and omniscient, would not see through this deceptive strategy on the part of the "believer", thus nullifying the benefits of the wager.

Since these criticisms are concerned not with the validity of the wager itself, but with its possible aftermath — namely that a person who has been convinced of the overwhelming odds in favor of belief might still find himself unable to sincerely believe — they are tangential to the thrust of the wager. What such critics are objecting to is Pascal's subsequent advice to an unbeliever who, having concluded that the only rational way to wager is in favor of God's existence, points out, reasonably enough, that this by no means makes him a believer. This hypothetical unbeliever complains, "I am so made that I cannot believe. What would you have me do?" Pascal, far from suggesting that God can be deceived by outward show, says that God does not regard it at all: "God looks only at what is inward." For a person who is already convinced of the odds of the wager but cannot seem to put his heart into the belief, he offers practical advice.

Explicitly addressing the question of inability to believe, Pascal argues that if the wager is valid, the inability to believe is irrational, and therefore must be caused by feelings: "your inability to believe, because reason compels you to [believe] and yet you cannot, [comes] from your passions." This inability, therefore, can be overcome by diminishing these irrational sentiments: "Learn from those who were bound like you. . . . Follow the way by which they began: that is by doing everything as if they believed, by taking holy water, by having Masses said, etc. Naturally, even this will make you believe and will dull you. —'But this is what I am afraid of.' —And why? What have you to lose?"

In a similar vein, some other critics have objected to Pascal's Wager on the grounds that he wrongly assumes what type of epistemic character God would likely value in his rational creatures if he existed. More specifically, Richard Carrier has objected by positing an alternative conception of God that prefers his creatures to be honest inquirers and disapproves of thoughtless or feigned belief:

Suppose there is a god who is watching us and choosing which souls of the deceased to bring to heaven, and this god really does want only the morally good to populate heaven. He will probably select from only those who made a significant and responsible effort to discover the truth. . .Therefore, only such people can be sufficiently moral and trustworthy to deserve a place in heaven — unless God wishes to fill heaven with the morally lazy, irresponsible, or untrustworthy.

The End of Pascal's Wager: Only Nontheists Go to Heaven

However, as noted above, nowhere in the establishment of the wager does Pascal appeal to feigned belief; God, being omniscient, would not succumb to such trickery and nwittingly reward the disingenuous. Rather, in the passage following the establishment of the wager, Pascal addresses a hypothetical person who has already weighed the rationality of believing in God through the wager and is convinced by it, but remains unable to sincerely believe. Again, as noted above, Pascal offers this person a way to escape the irrational sentiment that compels him to withhold belief in God after the validity of the wager has been rationally conceded. This way consists of applying oneself to spiritual discipline, study, and community.

In practical terms, therefore, this "alternative" scenario of God valuing rational belief and honest inquiry which is offered by Carrier and other critics is actually not very different from Pascal's own formulation of the scenario. Indeed, Pascal is unabashed in his criticism of people who are apathetic about considering the issue of whether God exists. In note 194, he retorts: "This carelessness in a matter which concerns themselves, their eternity, their all, moves me more to anger than pity; it astonishes and shocks me; it is to me monstrous." Far from glorifying blind irrationality, one of the chief aims of Pascal's arguments in the Pensées was to shake people out of what he saw as their ignorant complacency so that they could rationally approach this most crucial existential matter. Pascal says in note 225: "Atheism shows strength of mind, but only to a certain degree." Unbelievers who persistently endeavor in an honest, rational effort to search for the truth are commended by Pascal, to the exclusion of those who are dismissive and disingenuous.

Argument of Assumptions

One of many challenges to Pascal's Wager can be seen in the diagram "Logic of Religious Worship."

This argument holds that three general assumptions exist.

  1. God exists as malevolent and wrathful
  2. God does not exist
  3. God exists as benevolent and forgiving

It holds that time spent during life is either precious (and thus can be wasted) or is not, due to an afterlife (though time still can be viewed as wasted).

  God exists as benevolent(BG) God does not exist (¬G) God exists as malevolent(MG)
Worship (W) Time Wasted Time Wasted Statistically likely

that time wasted

Abstain (¬W) No Loss No loss Arguable gain


Perhaps the most substantial flaw that this diagram shows in Pascal's reasoning is that of the existence of a plethora of religions. Pascal assumes that any worship yields infinite gain if god exists. However, examine the table:

Malevolent God Guaranteed

Outcome

Possible Outcome 1 Possible Outcome 2
Worship False God Doomed    
Abstain   Doomed Saved
Worship True God   Doomed

(Malevolent God, after all)

Saved

(Statistically unlikely to choose "correctly")

Worship does not inherently yield infinite gain, nor does abstaining from worship inherently yield infinite loss. In fact, worship is more likely to yield an infinite loss than it is to yield an infinite gain (likelihood of false worship under assumption of malevolent god). Abstaining from worship has an unforeseeable, but arguably statistically equal, chance of ending in infinite gain (under assumption of malevolent god).

 

Benevolent God Outcome Time Spent Worshiping
Worship False God Saved Wasted
Abstain Saved No waste
Worship True God Saved Unnecessary

As can be seen from the above table, under the assumption of a benevolent god, any time spent worshiping is ultimately unnecessary. You are still drastically more likely to waste your time through worship of a false god than you are to spend unnecessary time worshiping a true god (benevolent god, assumption).

 

This criticism is aimed solely toward the logic of worship for the purpose of salvation. It does not address worship for the purpose of comfort or peace during life.

Variations

  • The Sophist Protagoras had an agnostic position regarding the gods, but he nevertheless continued to worship the gods. This could be considered as an early version of the wager.
  • In the famous tragedy of Euripides Bacchae, Kadmos states an early version of Pascal's wager. It is noteworthy that at the end of the tragedy Dionysos, the god to whom Kadmos referred, appears and punishes him for thinking in this way. Euripides, quite clearly, considered and dismissed the wager in this tragedy.
  • The Christian apologist Arnobius of Sicca (d.330) stated an early version of the argument in his book Against the Pagans.
  • An instantiation of this argument, within the Islamic kalam tradition, was discussed by Imam al-Haramayn al-Juwayni (d. 478/1085) in his Kitab al-irshad ila-qawati al-adilla fi usul al-i'tiqad, or A Guide to the Conclusive Proofs for the Principles of Belief.
  • In the Sanskrit classic Sārasamuccaya, Vararuci makes a similar argument to Pascal's wager.

 

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