Biased History Quotes

I believe the universe wants to be noticed. I think the universe is inprobably biased toward the consciousness, that it rewards intelligence in part because the universe enjoys its elegance being observed. And who am I, living in the middle of history, to tell the universe that it-or my observation of it-is temporary?

I think it's outrageous if a historian has a 'leading thought' because it means they will select their material according to their thesis

You are not your illness. You have an individual story to tell. You have a name, a history, a personality. Staying yourself is part of the battle.

What we need is not a history of selected races or nations, but the history of the world void of national bias, race hate, and religious prejudice.

Our knowledge of any past event is always incomplete, probably inaccurate, beclouded by ambivalent evidence and biased historians, and perhaps distorted by our own patriotic or religious partisanship. “Most history is guessing, and the rest is prejudice.

4. Religion. Your reason is now mature enough to examine this object. In the first place, divest yourself of all bias in favor of novelty & singularity of opinion... shake off all the fears & servile prejudices, under which weak minds are servilely crouched. Fix reason firmly in her seat, and call to her tribunal every fact, every opinion. Question with boldness even the existence of a God; because, if there be one, he must more approve of the homage of reason, than that of blindfolded fear. You will naturally examine first, the religion of your own country. Read the Bible, then as you would read Livy or Tacitus. The facts which are within the ordinary course of nature, you will believe on the authority of the writer, as you do those of the same kind in Livy and Tacitus. The testimony of the writer weighs in their favor, in one scale, and their not being against the laws of nature, does not weigh against them. But those facts in the Bible which contradict the laws of nature, must be examined with more care, and under a variety of faces. Here you must recur to the pretensions of the writer to inspiration from God. Examine upon what evidence his pretensions are founded, and whether that evidence is so strong, as that its falsehood would be more improbable than a change in the laws of nature, in the case he relates. For example in the book of Joshua we are told the sun stood still several hours. Were we to read that fact in Livy or Tacitus we should class it with their showers of blood, speaking of statues, beasts, &c. But it is said that the writer of that book was inspired. Examine therefore candidly what evidence there is of his having been inspired. The pretension is entitled to your inquiry, because millions believe it. On the other hand you are astronomer enough to know how contrary it is to the law of nature that a body revolving on its axis as the earth does, should have stopped, should not by that sudden stoppage have prostrated animals, trees, buildings, and should after a certain time have resumed its revolution, & that without a second general prostration. Is this arrest of the earth's motion, or the evidence which affirms it, most within the law of probabilities? You will next read the New Testament. It is the history of a personage called Jesus. Keep in your eye the opposite pretensions: 1, of those who say he was begotten by God, born of a virgin, suspended & reversed the laws of nature at will, & ascended bodily into heaven; and 2, of those who say he was a man of illegitimate birth, of a benevolent heart, enthusiastic mind, who set out without pretensions to divinity, ended in believing them, and was punished capitally for sedition, by being gibbeted, according to the Roman law, which punished the first commission of that offence by whipping, & the second by exile, or death in fureâ. ...Do not be frightened from this inquiry by any fear of its consequences. If it ends in a belief that there is no God, you will find incitements to virtue in the comfort and pleasantness you feel in its exercise, and the love of others which it will procure you... In fine, I repeat, you must lay aside all prejudice on both sides, and neither believe nor reject anything, because any other persons, or description of persons, have rejected or believed it... I forgot to observe, when speaking of the New Testament, that you should read all the histories of Christ, as well of those whom a council of ecclesiastics have decided for us, to be Pseudo-evangelists, as those they named Evangelists. Because these Pseudo-evangelists pretended to inspiration, as much as the others, and you are to judge their pretensions by your own reason, and not by the reason of those ecclesiastics. Most of these are lost... [Letter to his nephew, Peter Carr, advising him in matters of religion, 1787]

It takes a lot of courage to fight biases and oppressive regimes, but it takes even greater courage to admit ignorance and venture into the unknown. Secular education teaches us that if we don’t know something, we shouldn’t be afraid of acknowledging our ignorance and looking for new evidence. Even if we think we know something, we shouldn’t be afraid of doubting our opinions and checking ourselves again. Many people are afraid of the unknown, and want clear-cut answers for every question. Fear of the unknown can paralyse us more than any tyrant. People throughout history worried that unless we put all our faith in some set of absolute answers, human society will crumble. In fact, modern history has demonstrated that a society of courageous people willing to admit ignorance and raise difficult questions is usually not just more prosperous but also more peaceful than societies in which everyone must unquestioningly accept a single answer. People afraid of losing their truth tend to be more violent than people who are used to looking at the world from several different viewpoints. Questions you cannot answer are usually far better for you than answers you cannot question.

The fundamental insight of polytheism, which distinguishes it from monotheism, is that the supreme power governing the world is devoid of interests and biases, and therefore it is unconcerned with the mundane desires, cares and worries of humans.

Our civilization is first and foremost a civilization of means; in the reality of modern life, the means, it would seem, are more important than the ends. Any other assessment of the situation is mere idealism.

Are you really surprised by the endurance of religion? What ideology is likely to be more durable than one that conforms, at every turn, to our powers of wishful thinking? Hope is easy; knowledge is hard. Science is the one domain in which we human beings make a truly heroic effort to counter our innate biases and wishful thinking. Science is the one endeavor in which we have developed a refined methodology for separating what a person hopes is true from what he has good reason to believe. The methodology isn't perfect, and the history of science is riddled with abject failures of scientific objectivity. But that is just the point-these have been failures of science, discovered and corrected by-what, religion? No, by good science.

(on A History of Western Philosophy) I was sometimes accused by reviewers of writing not a true history but a biased account of the events that I arbitrarily chose to write of. But to my mind, a man without a bias cannot write interesting history - if, indeed, such man exists.

I know it is the fashion to say that most of recorded history is lies anyway. I am willing to believe that history is for the most part inaccurate and biased, but what is peculiar to our own age is the abandonment of the idea that history could be truthfully written.

That’s just what translation is, I think. That’s all speaking is. Listening to the other and trying to see past your own biases to glimpse what they’re trying to say. Showing yourself to the world, and hoping someone else understands.

What does seem to me poisonous, what breeds a type of patriotism that is pernicious if it lasts but not likely to last long in an educated adult, is the perfectly serious indoctrination of the young in knowably false or biased history - the heroic legend drably disguised as text-book fact. With this creeps in the tacit assumption that other nations have not equally their heroes; perhaps even the belief - surely it is very bad biology - that we can literally 'inherit' tradition.

I had decided to study not history, but historians. I suppose my interest came from the sense of groundlessness I'd felt since learning about the Holocaust and the civil rights movement--since realizing that what a person knows about the past is limited, and will always be limited, to what they are told by others. I knew what it was to have a misconception corrected--a misconception of such magnitude that shifting it shifted the world. Now I needed to understand how the great gatekeepers of history had come to terms with their own ignorance and partiality. I thought if I could accept that what they had written was not absolute but was the result of a biased process of conversation and revision, maybe I could reconcile myself with the fact that the history most people agreed upon was not the history I had been taught.

The insight of polytheism is conducive to far-reaching religious tolerance. Since polytheists believe, on the one hand, in one supreme and completely disinterested power, and on the other hand in many partial and biased powers, there is no difficulty for the devotees of one god to accept the existence and efficacy of other gods. Polytheism is inherently open-minded, and rarely persecutes ‘heretics’ and ‘infidels’.

What history is not biased? Show me a historian, a real historian who is not biased!...History is never objective.

Homeschool history tells of more than two centuries of home-teaching influence on American education, although it has been largely obscured by the drawn curtains of conventional bias.

In past ages, a war, almost by definition, was something that sooner or later came to an end, usually in unmistakable victory or defeat. In the past, also, war was one of the main instruments by which human societies were kept in touch with physical reality. All rulers in all ages have tried to impose a false view of the world upon their followers, but they could not afford to encourage any illusion that tended to impair military efficiency. So long as defeat meant the loss of independence, or some other result generally held to be undesirable, the precautions against defeat had to be serious. Physical facts could not be ignored. In philosophy, or religion, or ethics, or politics, two and two might make five, but when one was designing a gun or an aeroplane they had to make four. Inefficient nations were always conquered sooner or later, and the struggle for efficiency was inimical to illusions. Moreover, to be efficient it was necessary to be able to learn from the past, which meant having a fairly accurate idea of what had happened in the past. Newspapers and history books were, of course, always coloured and biased, but falsification of the kind that is practiced today would have been impossible. War was a sure safeguard of sanity, and so far as the ruling classes were concerned it was probably the most important of all safeguards. While wars could be won or lost, no ruling class could be completely irresponsible.

All history is really nothing more than the application of ideology to the past.

Be very careful when you judge another human being. Do not measure anybody strictly based on the bad you see in them and ignore all the good. Be wary of any man who intentionally ignores another man's record of deeds or work history simply to impose their own agenda. Such a man's judgment lacks merit and should be disregarded immediately. Without a conscience, there is no truth in them.

In the mid 1980's I was asked by an american legal institution known as the Christic Legal Institute to compile a comic book that would detail the murky history of the C.I.A., from the end of the second world war, to the present day. Covering such things as the heroin smuggling during the Vietnam war, the cocaine smuggling during the war in Central America, the Kennedy assasination and other highlights. What I learned during the frankly horrifying research that I had to slog through in order to accomplish this, was that yes, there is a conspiracy, in fact there are a great number of conspiracies that are all tripping each other up. And all of those conspiracies are run by paranoid fantasists, and ham fisted clowns. If you are on a list targeted by the C.I.A., you really have nothing to worry about. If however you have a name similar to someone on a list targeted by the C.I.A., then you are dead? The main thing that I learned about conspiracy theory, is that conspiracy theorists believe in a conspiracy because that is more comforting. The truth of the world is that it is actually chaotic. The truth is that it is not The Iluminati, or The Jewish Banking Conspiracy, or the Gray Alien Theory. The truth is far more frightening. Nobody is in control. The world is rudderless...

The argument has long been made that we humans are by nature compassionate and empathic despite the occasional streak of meanness, but torrents of bad news throughout history have contradicted that claim, and little sound science has backed it. But try this thought experiment. Imagine the number of opportunities people around the world today might have to commit an antisocial act, from rape or murder to simple rudeness and dishonesty. Make that number the bottom of a fraction. Now for the top value you put the number of such antisocial acts that will actually occur today. That ratio of potential to enacted meanness holds at close to zero any day of the year. And if for the top value you put the number of benevolent acts performed in a given day, the ratio of kindness to cruelty will always be positive. (The news, however, comes to us as though that ratio was reversed.) Harvard's Jerome Kagan proposes this mental exercise to make a simple point about human nature: the sum total of goodness vastly outweighs that of meanness. 'Although humans inherit a biological bias that permits them to feel anger, jealousy, selfishness and envy, and to be rude, aggressive or violent,' Kagan notes, 'they inherit an even stronger biological bias for kindness, compassion, cooperation, love and nurture – especially toward those in need.' This inbuilt ethical sense, he adds, 'is a biological feature of our species.

History is dramatic license, covertly-financed with a sprinkling of gold dust from the newly-enthroned.

As a people, Americans are remarkably familiar with all facts which make in their own favor.

There is a flow to history and culture. This flow is rooted and has its wellspring in the thoughts of people. People are unique in the inner life of the mind -- what they are in their thought-world determines how they act. This is true of their value systems and it is true of their creativity. It is true of their corporate actions, such as political decisions, and it is true of their personal lives. The results of their thought-world flow through their fingers or from their tongues into the external world.

Evidence is always partial. Facts are not truth, though they are part of it – information is not knowledge. And history is not the past – it is the method we have evolved of organising our ignorance of the past. It’s the record of what’s left on the record. It’s the plan of the positions taken, when we to stop the dance to note them down. It’s what’s left in the sieve when the centuries have run through it – a few stones, scraps of writing, scraps of cloth. It is no more “the past” than a birth certificate is a birth, or a script is a performance, or a map is a journey. It is the multiplication of the evidence of fallible and biased witnesses, combined with incomplete accounts of actions not fully understood by the people who performed them. It’s no more than the best we can do, and often it falls short of that.

The presumption that what is male is universal is a direct consequence of the gender data gap. Whiteness and maleness can only go without saying because most other identities never get said at all. But male universality is also a cause of the gender data gap: because women aren't seen and aren't remembered, because male data makes up the majority of what we know, what is male comes to be seen as universal. It leads to the positioning of women, half the global population, as a minority. With a niche identity and subjective point of view. In such a framing, women are set up to be forgettable. Ignorable. Dispensable - from culture, from history, a from data. And so, women become invisible.

Part of the bias against frogs might be because they were associated with this cure. The “exploding frog cure” was almost certainly not its technical name. It’s definitely the only way I’ll ever refer to it, though.

Sometimes it seems the universe wants to be noticed.’ “That’s what I believe. I believe the universe wants to be noticed. I think the universe is improbably biased toward consciousness, that it rewards intelligence in part because the universe enjoys its elegance being observed. And who am I, living in the middle of history, to tell the universe that it—or my observation of it—is temporary?

Like all religious people, Christians repress, remember, and retell their core stories selectively. They emphasize this episode at the expense of that episode, in keeping with their own biases and the preoccupations of their times.

I have always believed there is great value in studying the flaws of mankind and men —even fictional characters. All of us are flawed. All of us are diminished by some form of prejudice and bias. If a fictional character is to be realistic, he must struggle with imperfections and weaknesses.

Language itself is so value-laden as to render value-neutrality almost impossible. Growing up in England I was introduced to the American Revolution by a 'footnote' to colonial history about the 'revolt' of the American colonies. Word choice and the organization of material gave the game away.

I would say the biggest bias I confront with the disease is my own. I was/am embarrassed to admit to anyone that I have …

The history of hysteria is a history of the relation between the colonizing father and the colonized devalued other.

it’s not necessarily explicit prejudices that are causing these biased outcomes, so much as history repeating itself.

It’s all in Hogwarts, A History. Though, of course, that book’s not entirely reliable. A Revised History of Hogwarts would be a more accurate title. Or A Highly Biased and Selective History of Hogwarts, Which Glosses Over the Nastier Aspects of the School.” “What are you on about?” said Ron, though Harry thought he knew what was coming. “House-elves!” said Hermione, her eyes flashing. “Not once, in over a thousand pages, does Hogwarts, A History mention that we are all colluding in the oppression of a hundred slaves!

That’s what I believe. I believe the universe wants to be noticed. I think the universe is improbably biased toward consciousness, that it rewards intelligence in part because the universe enjoys its elegance being observed. And who am I, living in the middle of history, to tell the universe that it—or my observation of it—is temporary?

I think the universe is improbably biased toward consciousness, that it rewards intelligence in part because the universe enjoys its elegance being observed. And who am I, living in the middle of history, to tell the universe that it -or my observation of it- is temporary?

He was staring down another loss, and, though he had to be logical, though he knew her to be logical, he saw the stricken look of betrayal on her face, and all of those arguments threatened to fly away from him. What was history anyway but the lies of the winning few? Why was it worth protecting, when it forgot the starving child under siege, the slave woman on her deathbed, the man lost at sea? It was an imperfect record written by a biased hand, diluted to garner the most agreement from competing parties. He was tempted to see her point, to imagine that she could realign the past and present and future into something beautiful. God, if anyone was capable of it, it would be her.

I am no feminist. Even though the term "feminism" is founded upon the basic principle of gender equality, it possesses its own fundamental gender bias, which makes it inclined towards the wellbeing of women, over the wellbeing of the whole society. And if history has shown anything, it is that such fundamental biases in time corrupt even the most glorious ideas and give birth to prejudice, bigotry and differentiation.

Memory requires active engagement with the complexities of the past. It is not an unthinking or passive process, like breathing or (for most people) sleeping. I have found that good memory, like good history, requires disciplined and focused attention, an honest effort to overcome one's perceptual and cognitive biases, and sustained effort.

Confirmation bias is our annoying habit of zeroing in like a laser-guided missile on any scrap of evidence that supports what we already believe, and blithely ignoring the possibly much, much larger piles of evidence that suggest we might have been completely misguided.

We learn from history that man can never learn anything from history.

What is my personal history if not the heroic narrative created by myself in order to inform myself about who myself is, assisted by my tactically biased and fickle memory?

The past is what's written down. It is very quiet; only people who can write make any sound at all.

If ‘myth’ is a slippery term, so is ‘classical’. It is common shorthand for ‘ancient Greek and Roman’. But this shorthand has a history, and a bias.

Searching for wisdom in historic events requires an act of faith—a belief in the existence of recurrent patterns waiting to be discovered.

The individual who acts with bias engages with an expectation instead of reality. That expectation is assembled from the artifacts of culture: headlines and history books, myths and statistics, encounters real and imagined, and selective interpretations of reality that confirm prior beliefs. Biased individuals do not see a person. They see a person-shaped daydream.

Because you’re a good translator.’ Ramy leaned back on his elbows. ‘That’s just what translation is, I think. That’s all speaking is. Listening to the other and trying to see past your own biases to glimpse what they’re trying to say. Showing yourself to the world, and hoping someone else understands.

Pseudoscience is almost always recognizable from a distance, and easy to confirm on close examination. Science is, however, not immune from hubris, and bad science can be tougher to spot. Those of us who make a living from science or science media must display scientific integrity. We must constantly test our assumptions and fight the siren song of consensus when our data tells us to be contrarian. We must remain independent of political or religious bias in evaluating our work. We must admit when we are wrong, and remain willing to evolve when verifiable data demands change. We must admit when we are uncertain, remain humble in advances, and offer courageous and independent advice grounded in science.

The history of philosophy is, to a great extent, that of a certain clash of human temperaments…Of whatever temperament a philosopher is, he tries, when philosophizing, to sink the fact of his temperament…Yet his temperament really gives him a stronger bias than any of his more strictly objective premises.

Someone told me recently that a commentator or some sort had said, "The United States is in spiritual free-fall." When people make such remarks, such appalling judgements, they never include themselves, their friends, those with whom they agree. They have drawn, as they say, a bright line between an "us" and a "them." Those on the other side of the line are assumed to be unworthy of respect or hearing, and are in fact to be regarded as a huge problem to the "us" who presume to judge "them." This tedious pattern has repeated itself endlessly through human history and is, as I have said, the end of community and the beginning of tribalism.

There’s a thing called ‘choice-supportive bias’, which basically means that once we’ve committed to a course of action, we cling onto the idea that it was the right choice like a drowning sailor clinging to a plank.

I knew what it was to have a misconception corrected—a misconception of such magnitude that shifting it shifted the world. Now I needed to understand how the great gatekeepers of history had come to terms with their own ignorance and partiality. I thought if I could accept that what they had written was not absolute but was the result of a biased process of conversation and revision, maybe I could reconcile myself with the fact that the history most people agreed upon was not the history I had been taught. Dad could be wrong, and the great historians Carlyle and Macaulay and Trevelyan could be wrong, but from the ashes of their dispute I could construct a world to live in.

Imagine taking a test knowing the answer. While we know that history flows forward, it is difficult to realize that we envision it backward. Why is it so? We will discuss the point in Chapter 11 but here is a possible explanation: Our minds are not quite designed to understand how the world works, but, rather, to get out of trouble rapidly and have progeny. If they were made for us to understand things, then we would have a machine in it that would run the past history as in a VCR, with a correct chronology, and it would slow us down so much that we would have trouble operating. Psychologists call this overestimation of what one knew at the time of the event due to subsequent information the hindsight bias, the “I knew it all along” effect.

One whose testimony made a major impact more than a decade ago is Ben Barres, formerly Barbara Barres, a biologist at Stanford University. In 2006, he wrote in the journal Nature about the bias he had experienced as a woman in the sciences, from losing fellowships to less qualified male candidates to being told a boyfriend must have helped her with her math. He was told that he was smarter than his sister by a man who confused his former, female self for that sister. (“A Short History of Silence”)

To understand those who are culturally and historically different from us – rather than resorting to such labels as ‘evil empire’, ‘fundamentalist’ and ‘terrorist’ to mask our ignorance – is a matter of urgency. The greatest hubris is to ask why ‘they’ are not like ‘us’, to accept our cultural biases lazily and without question, and to frame the problem in terms of ‘what went wrong?

The bias against new is a prejudice a bit like sexism and racism: we know it is socially unacceptable to “dislike” creation, we sincerely believe we “like” creation, but when presented with a specific creative idea, we are more likely to reject it than we realize.

Mindfulness lets us see things in a new light and believe in the possibility of change. When we feel locked into strict work procedures and rules, we can recognize that these were once decisions made by certain individuals. These people lived at a particular point in history, with particular biases and needs. If we realized this, more of us would consider redesigning our work to fit our skills and lives.

I would not care whether truth is pleasant or unpleasant, and in consonance with or opposed to current views. I would not mind in the least whether truth is, or is not, a blow to the glory of my country. If necessary, I shall bear in patience the ridicule and slander of friends and society for the sake of preaching truth. But still I shall seek truth, understand truth, and accept truth. This should be the firm resolve of a historian

Look everywhere. There are miracles and curiosities to fascinate and intrigue for many lifetimes: the intricacies of nature and everything in the world and universe around us from the miniscule to the infinite; physical, chemical and biological functionality; consciousness, intelligence and the ability to learn; evolution, and the imperative for life; beauty and other abstract interpretations; language and other forms of communication; how we make our way here and develop social patterns of culture and meaningfulness; how we organise ourselves and others; moral imperatives; the practicalities of survival and all the embellishments we pile on top; thought, beliefs, logic, intuition, ideas; inventing, creating, information, knowledge; emotions, sensations, experience, behaviour. We are each unique individuals arising from a combination of genetic, inherited, and learned information, all of which can be extremely fallible. Things taught to us when we are young are quite deeply ingrained. Obviously some of it (like don’t stick your finger in a wall socket) is very useful, but some of it is only opinion – an amalgamation of views from people you just happen to have had contact with. A bit later on we have access to lots of other information via books, media, internet etc, but it is important to remember that most of this is still just opinion, and often biased. Even subjects such as history are presented according to the presenter’s or author’s viewpoint, and science is continually changing. Newspapers and TV tend to cover news in the way that is most useful to them (and their funders/advisors), Research is also subject to the decisions of funders and can be distorted by business interests. Pretty much anyone can say what they want on the internet, so our powers of discernment need to be used to a great degree there too. Not one of us can have a completely objective view as we cannot possibly have access to, and filter, all knowledge available, so we must accept that our views are bound to be subjective. Our understanding and responses are all very personal, and our views extremely varied. We tend to make each new thing fit in with the picture we have already started in our heads, but we often have to go back and adjust the picture if we want to be honest about our view of reality as we continually expand it. We are taking in vast amounts of information from others all the time, so need to ensure we are processing that to develop our own true reflection of who we are.

reminded that in reality this isn’t the case. Nor is this a phenomenon confined to megalomaniacs or pathological narcissists, but something much more fundamental to being human: it’s the understandable tendency to judge everything from the perspective you occupy, so that the few thousand weeks for which you happen to be around inevitably come to feel like the linchpin of history, to which all prior time was always leading up. These self-centered judgments are part of what psychologists call the “egocentricity bias,” and they make good sense from an evolutionary standpoint. If you had a more realistic sense of your own sheer irrelevance, considered on the timescale of the universe, you’d probably be less motivated to struggle to survive, and thereby to propagate your genes.

The reality is that you have been conditioned since you were a child to believe in white superiority through the way your history was taught, through the way race was talked about, and through the way students of color were treated differently from you. You have been educated by institutions that have taught white superiority through curricula that favor a white-biased narrative, through the lack of representation of BIPOC, and through the way these institutions handled acts of racism.

That's what I believe. I believe that universe wants to be noticed. I think the universe is improbably biased toward consciousness, that it rewards intelligence in part because the universe enjoys its elegance being observed. And who am I, living in the middle of history, to tell the universe that it-or my observation of it-is temporary?

Their attempts to make sense of the world had carried heat but little light.

A hundred years of scholarly thinking has stretched back a million-fold the age of the Earth. But these same diviners, antiquarians and scholars are thinking now as they did a hundred years ago, when it comes to the age of civilizations; they can't even begin to concede that civilizations might have very old histories. The Earth is allowed to be millions of millions of years old, but the birth of civilization is still set somewhere between two thousand B.C., depending on the bias of the archaeological school and the definition of civilization.

You need to be so careful when there is one simple diagnosis that instantly pops into your mind that beautifully explains everything all at once. That's when you need to stop and check your thinking...Beware of the delirious guy in the emergency unit with the long history of alcoholism, because you will say, 'He's just drunk,' and you'll miss the subdural hematoma.

We imagine the villains of history as masterminds of horror. This happens because we learn about them from history books, which weave narratives that retrospectively imbue events with logic, making them seem predetermined. Historians and their readers bring an unavoidable perception bias to the story: if a historical event caused shocking destruction, then the person behind this event must have been a correspondingly giant monster. Terrifying as it is to contemplate the catastrophes of the twentieth century, it would be even more frightening to imagine that humanity had stumbled unthinkingly into its darkest moments. But a reading of contemporaneous accounts will show that both Hitler and Stalin struck many of their countrymen as men of limited ability, education, and imagination—and, indeed, as being incompetent in government and military leadership. Contrary to popular wisdom, they were not political savants, possessed of one extraordinary talent that brought them to power. It was, rather, the blunt instrument of reassuring ignorance that propelled their rise in a frighteningly complex world.

The government researchers, aware of the information in the professional journals, decided to reverse the process (of healing from hysteric dissociation). They decided to use selective trauma on healthy children to create personalities capable of committing acts desired for national security and defense.” p. 53 – 54 ― Secret Weapons: How Two Sisters Were Brainwashed To Kill For Their Country: Dale Griffiths, Cheryl & Lynn Hersha, Ted Schwartz Wikipedia has a long history of issues with inaccuracy and bias over dissociative disorders, abuse and ritual abuse http://ritualabuse.us/ritualabuse/art...

You know what I believe? I remember in college I was taking this math class, this really great math class taught by this tiny old woman. She was talking about fast Fourier transforms and she stopped midsentence and said, ‘Sometimes it seems the universe wants to be noticed.’ “That’s what I believe. I believe the universe wants to be noticed. I think the universe is improbably biased toward consciousness, that it rewards intelligence in part because the universe enjoys its elegance being observed. And who am I, living in the middle of history, to tell the universe that it—or my observation of it—is temporary?

Within the mental-health system in North America, the borderline victim of severe childhood trauma is usually blamed for her behaviour, which is regarded as having no legitimate basis and being self-indulgent; her trauma history is ignored and not talked about; and she is given as little treatment and follow-up as possible. At St Boniface Hospital in Winnipeg, many staff members expressed the opinion, in my presence, that borderlines and multiple personality disorder patients did not have a legitimate right to in-patient treatment, and the out-patient department would not accept patients with either diagnosis. (1995)

To prevent lower-income African Americans from living in neighborhoods where middle-class whites resided, local and federal officials began in the 1910s to promote zoning ordinances to reserve middle-class neighborhoods for single-family homes that lower-income families of all races could not afford. Certainly, an important and perhaps primary motivation of zoning rules that kept apartment buildings out of single-family neighborhoods was a social class elitism that was not itself racially biased. But there was also enough open racial intent behind exclusionary zoning that it is integral to the story of de jure segregation.

Halimbawa ako, you are discussing two sides of a question and your sympathy lies with one. Sabi ko, makikita mo ang bias is towards the other, pero sa akin it's alright. Ang masama ang hindi mo ibigay yung floor to the other side. In other words, instead of saying objectivity, impartiality ang sabihin because impartiality means that you give the other fellow a chance to be heard, hindi yung hindi mo siya pinagbigyan.

Tolstoy was perfectly right to protest that history is not made to happen by the combination of such obscure entities as the ‘power’ or ‘mental activity’ assumed by naïve historians; indeed he was, in Kareev’s view, at his best when he denounced the tendency of metaphysically minded writers to attribute causal efficacy to, or idealise, such abstract entities as ‘heroes’, ‘historic forces’, ‘moral forces’, ‘nationalism’, ‘reason’ and so on, whereby they simultaneously committed the two deadly sins of inventing non-existent entities to explain concrete events and of giving free reign to personal, or national, or class, or metaphysical bias.

archaeological evidence consists mainly of fossilised bones and stone tools. Artefacts made of more perishable materials – such as wood, bamboo or leather – survive only under unique conditions. The common impression that pre-agricultural humans lived in an age of stone is a misconception based on this archaeological bias. The Stone Age should more accurately be called the Wood Age, because most of the tools used by ancient hunter-gatherers were made of wood.

Availability, meanwhile, means that you make judgement calls on the basis of whatever information comes to mind easiest, rather than deeply considering all the possible information that might be available to you. And that means we're hugely biased towards basing our world view on stuff that's happened most recently, or things that are particularly dramatic and memorable, while all the old, mundane stuff that's probably a more accurate representation of everyday reality just sort of …fades away.

But male universality is also a cause of the gender data gap: because women aren't seen and aren't remembered, because male data makes up the majority of what we know, what is male comes to be seen as universal. It leads to the positioning of women, half of the global population, as a minority. With a niche identity and a subjective point of view. In such a framing, women are set up to be forgettable Ignorable. Dispensable - from culture, from history, from data. And so, women become invisible.

Moreover, to be efficient it was necessary to be able to learn from the past, which meant having a fairly accurate idea of what had happened in the past. Newspapers and history books were, of course, always coloured and biased, but falsification of the kind that is practised today would have been impossible. War was a sure safeguard of sanity, and so far as the ruling classes were concerned it was probably the most important of all safeguards. While wars could be won or lost, no ruling class could be completely irresponsible.

For the first two thousand years of Christianity, we framed our faith in terms of a problem and a threat. But if you believe Jesus’s main purpose is to provide a means of personal, individual salvation, it is all too easy to think that he doesn’t have anything to do with human history—with war or injustice, or destruction of nature, or anything that contradicts our egos’ desires or our cultural biases. We ended up spreading our national cultures under the rubric of Jesus, instead of a universally liberating message under the name of Christ.

The conundrum of the twenty-first (century) is that with the best intentions of color blindness, and laws passed in this spirit, we still carry instincts and reactions inherited from our environments and embedded in our being below the level of conscious decision. There is a color line in our heads, and while we could see its effects we couldn’t name it until now. But john powell is also steeped in a new science of “implicit bias,” which gives us a way, finally, even to address this head on. It reveals a challenge that is human in nature, though it can be supported and hastened by policies to create new experiences, which over time create new instincts and lay chemical and physical pathways. This is a helpfully unromantic way to think about what we mean when we aspire, longingly, to a lasting change of heart. And john powell and others are bringing training methodologies based on the new science to city governments and police forces and schools. What we’re finding now in the last 30 years is that much of the work, in terms of our cognitive and emotional response to the world, happens at the unconscious level.

Others Exonerated the plebs and threw the blame upon the patricians: it was owing to their artful canvassing that the plebeians found the road to office blocked; if the plebs might have a breathing-spell from the mingled prayers and menaces of the nobles, they would think of their friends when they went to vote, and to the protection they had already won would add authority. It was resolved in order to do away with canvassing, that the tribunes should propose a law forbidding anyone to whiten his toga, for the purpose of announcing himself a candidate. This may now appear a trivial thing and one scarcely to be considered seriously, but at the time it kindled a furious struggle between the patricians and the plebs. Yet the tribunes prevailed and carried their law: and it was clear that the plebeians in their irritated mood would support the men of their own order.

What is a price? It is a proposed point of agreement between a buyer and seller. The proposal is the key. It is not a marching order. Past prices represent deals done in history. Current prices represent possible deals in the future. Prices embed vast information about perceived realities: resource availability, consumer demand, cultural biases and habits, speculations about the future. The price is also an amazing tool. It provides an objective basis for accounting and the assessment of profit and loss. Without prices, real prices rooted in real market experience, we’d been lost.

We must stop debating crime policy as though it were purely about crime. People must come to understand the racial history and origins of mass incarceration—the many ways our conscious and unconscious biases have distorted our judgments over the years about what is fair, appropriate, and constructive when responding to drug use and drug crime. We must come to see, too, how our economic insecurities and racial resentments have been exploited for political gain, and how this manipulation has caused suffering for people of all colors. Finally, we must admit, out loud, that it was because of race that we didn’t care much what happened to “those people” and imagined the worst possible things about them. The fact that our lack of care and concern may have been, at times, unintentional or unconscious does not mitigate our crime—if we refuse, when given the chance, to make amends. Admittedly,

It’s not that men and women are identical; it’s just that they are so near identical in all but the political abuses and privileges that are lavished on the one and visited on the other that to talk of ‘innate’ differences as significant, even to childbirth, is to hold up the color of the hair, the strength of a limb, a predilection for history over mathematics or vice versa, as a pre-determining factor in who shall be treated how, with no appeal; while to ignore those abuses and privileges is to ignore oppression, exploitation, even genocide, even while these are shaping conscience, consciousness, and rage.

We have retinas that face backward, the stump of a tail, and way too many bones in our wrists. We must find vitamins and nutrients in our diets that other animals simply make for themselves. We are poorly equipped to survive in the climates in which we now live. We have nerves that take bizarre paths, muscles that attach to nothing, and lymph nodes that do more harm than good. Our genomes are filled with genes that don’t work, chromosomes that break, and viral carcasses from past infections. We have brains that play tricks on us, cognitive biases and prejudices, and a tendency to kill one another in large numbers. Millions of us can’t even reproduce successfully without a whole lot of help from modern science. Our flaws illuminate not only our evolutionary past but also our present and future. Everyone knows that it is impossible to understand current events in a specific country without understanding the history of that country and how the modern state came to be. The same is true for our bodies, our genes, and our minds.

State interventions in markets (once created) must be kept to a bare minimum because, according to the theory, the state cannot possibly possess enough information to second-guess market signals (prices) and because powerful interest groups will inevitably distort and bias state interventions (particularly in democracies) for their own benefit.

The hypothesis advanced by the propaganda model, excluded from debate as unthinkable, is that in dealing with the American wars in Indochina, the media were "unmindful", but highly "patriotic" in the special and misleading sense that they kept -- and keep -- closely to the perspective of official Washington and the closely related corporate elite, in conformity to the general "journalistic-literary-political culture" from which "the left" (meaning dissident opinion that questions jingoist assumptions) is virtually excluded. The propaganda model predicts that this should be generally true not only of the choice of topics covered and the way they are covered, but also, and far more crucially, of the general background of the presuppositions within which the issues are framed and the news presented. Insofar as there is debate among dominant elites, it will be reflected within the media, which in this narrow sense, may adopt an "adversarial stance" with regard to those holding office, reflecting elite dissatisfaction with current policy. Otherwise the media will depart from elite consensus only rarely and in limited ways. Even when large parts of the general public break free of the premises of the doctrinal system, as finally happened during the Indochina wars, real understanding based upon an alternative conception of the evolving history can be developed only with considerable effort by the most diligent and skeptical. And such understanding as can be reached through serious and often individual effort will be difficult to sustain or apply elsewhere, an extremely important matter for those who are truly concerned with democracy at home and "the influence of democracy abroad," in the real sense of these words.

But you know, the longer you listen to this abortion debate, the more you hear this phrase “sanctity of life”. You’ve heard that. Sanctity of life. You believe in it? Personally, I think it’s a bunch of shit. Well, I mean, life is sacred? Who said so? God? Hey, if you read history, you realize that God is one of the leading causes of death. Has been for thousands of years. Hindus, Muslims, Jews, Christians all taking turns killing each other ‘cause God told them it was a good idea. The sword of God, the blood of the land, vengeance is mine. Millions of dead motherfuckers. Millions of dead motherfuckers all because they gave the wrong answer to the God question. “You believe in God?” “No.” Boom. Dead. “You believe in God?” “Yes.” “You believe in my God? “No.” Boom. Dead. “My God has a bigger dick than your God!” Thousands of years. Thousands of years, and all the best wars, too. The bloodiest, most brutal wars fought, all based on religious hatred. Which is fine with me. Hey, any time a bunch of holy people want to kill each other I’m a happy guy. But don’t be giving me all this shit about the sanctity of life. I mean, even if there were such a thing, I don’t think it’s something you can blame on God. No, you know where the sanctity of life came from? We made it up. You know why? ‘Cause we’re alive. Self-interest. Living people have a strong interest in promoting the idea that somehow life is sacred. You don’t see Abbott and Costello running around, talking about this shit, do you? We’re not hearing a whole lot from Mussolini on the subject. What’s the latest from JFK? Not a goddamn thing. ‘Cause JFK, Mussolini and Abbott and Costello are fucking dead. They’re fucking dead. And dead people give less than a shit about the sanctity of life. Only living people care about it so the whole thing grows out of a completely biased point of view. It’s a self serving, man-made bullshit story. It’s one of these things we tell ourselves so we’ll feel noble. Life is sacred. Makes you feel noble. Well let me ask you this: if everything that ever lived is dead, and everything alive is gonna die, where does the sacred part come in? I’m having trouble with that. ‘Cuz, I mean, even with all this stuff we preach about the sanctity of life, we don’t practice it. We don’t practice it. Look at what we’d kill: Mosquitoes and flies. ‘Cause they’re pests. Lions and tigers. ‘Cause it’s fun! Chickens and pigs. ‘Cause we’re hungry. Pheasants and quails. ‘Cause it’s fun. And we’re hungry. And people. We kill people… ‘Cause they’re pests. And it’s fun! And you might have noticed something else. The sanctity of life doesn’t seem to apply to cancer cells, does it? You rarely see a bumper sticker that says “Save the tumors.”. Or “I brake for advanced melanoma.”. No, viruses, mold, mildew, maggots, fungus, weeds, E. Coli bacteria, the crabs. Nothing sacred about those things. So at best the sanctity of life is kind of a selective thing. We get to choose which forms of life we feel are sacred, and we get to kill the rest. Pretty neat deal, huh? You know how we got it? We made the whole fucking thing up! Made it up!

What I have described as a blind spot is not a mere oversight on Sellars's part. I think it reflects Sellars's attempt to combine two insights: first, that meaning and intentionality come into view only in a context that is normatively organized, and, second, that reality as it is contemplated by the sciences of nature is norm-free. The trouble is that Sellars thinks the norm-free reality disclosed by the natural sciences is the only location for genuine relations to actualities. That is what leads to the idea that placing the mind in nature requires abstracting from aboutness. Now Aquinas, writing before the rise of modern science, is immune to the attractions of that norm-free conception of nature. And we should not be too quick to regard this as wholly a deficiency in his thinking. (Of course in all kinds of ways it is a deficiency.) There is a live possibility that, at least in one respect, Thomistic philosophy of mind is superior to Sellarsian philosophy of mind, just because Aquinas lacks the distinctively modern conception of nature that underlies Sellars's thinking. Sellars allows his philosophy to be shaped by a conception that is characteristic of his own time, and so misses an opportunity to learn something from the past.

The irrational bias of the myth of progress can be seen in the tendency to criticize orthodox church fathers for reading Greek metaphysics into the text, while overlooking Baruch Spinoza's rationalism and Bruno Bauer's Hegelianism on their own biblical interpretation. Is this because "Greek" metaphysics is bad, but "German" metaphysics is good? According to the history of hermeneutics as told from an Enlightenment perspective, if it were not for the pagan Enlightenment, Christians would still be reading Greek metaphysics into the Bible like Augustine and making it say whatever they pleased like Origen. Is it not rather bizarre that this narrative asks us to believe that it took the pagan Epicureanism of the Enlightenment to rescue us from the "subjectivism" of the Nicene fathers, medieval schoolmen, and Protestant Reformers?

We're trying to help people on death row. We're trying yo stop the death penalty, actually. We're trying to do something about prison conditions and excessive punishment. We want to free people who've been wrongly convicted. We want to end unfair sentences in criminal cases and stop racial bias in criminal justice. We're trying to help the poor and do something about indigent defense and the fact that people don't get the legal help they need. We're trying to help people who are mentally ill. We're trying to stop them from putting children in adult jails and prisons. We're trying to do something about the poverty and hopelessness that dominates poor communities. We want to see more diversity in decision-makingroles in the justice system. We're trying to educate people about racial history and the need for racial justice. We're trying to confront abuse of power by police and prosecutors.

We're trying to help people on death row. We're trying to stop the death penalty, actually. We're trying to do something about prison conditions and excessive punishment. We want to free people who've been wrongly convicted. We want to end unfair sentences in criminal cases and stop racial bias in criminal justice. We're trying to help the poor and do something about indigent defense and the fact that people don't get the legal help they need. We're trying to help people who are mentally ill. We're trying to stop them from putting children in adult jails and prisons. We're trying to do something about the poverty and hopelessness that dominates poor communities. We want to see more diversity in decision-makingroles in the justice system. We're trying to educate people about racial history and the need for racial justice. We're trying to confront abuse of power by police and prosecutors.

Again, it is important to stress that this belief is not necessarily a consciously chosen one. It is a deeply hidden, unconscious aspect of white supremacy that is hardly ever spoken about but practiced in daily life without even thinking about it. The reality is that you have been conditioned since you were a child to believe in white superiority through the way your history was taught, through the way race was talked about, and through the way students of color were treated differently from you. You have been educated by institutions that have taught white superiority through curricula that favor a white-biased narrative, through the lack of representation of BIPOC, and through the way these institutions handled acts of racism. You have been conditioned by media that continues to reinforce white superiority through an overrepresentation of celebrities and leaders who look like you, through the cultural appropriation of BIPOC fashion, language, and customs, and through the narrative of the white savior.

The history of philosophy is to a great extent that of a certain clash of human temperaments. Undignified as such a treatment may seem to some of my colleagues, I shall have to take account of this clash and explain a good many divergences of philosophers by it. Of whatever temperament a professional philosopher is, he tries, when philosophizing, to sink the fact of this temperament. Temperament is no conventionally recognized reason, so he urges impersonal reasons only for his conclusions. Yet his temperament really gives him a stronger bias than any of his more strictly objective premises. It loads the evidence for him one way or the other, making a more sentimental or more hardhearted view of the universe, just as this fact or that principle would. He trusts his temperament. Wanting a universe that suits it, he believes in any representation of the universe that does suit it. He feels men of the opposite temper to be out of key with the world’s character, and in his heart he considers them incompetent and “not in it,” in the philosophic business, even though they may far excel him in dialectical ability. (James 1975a, p. 11)1

Silent evidence pervades everything connected to the notion of history. By history, I don't mean just those learned-but-dull books in the history section (with Renaissance paintings on their cover to attract buyers). History, I will repeat, is any succession of events seen with the effect of posteriority. This bias extends to the ascription of factors in the success of ideas and religions, to the illusion of skill in many professions, to success in artistic occupations, to the nature versus nurture debate, to mistakes in using evidence in the court of law, to illusions about the "logic" of history--and of course, most severely, in our perception of the nature of extreme events.

Chapter 20 we will explore in far greater depth how to avoid brainwashing and how to distinguish reality from fiction. Here I would like to offer two simple rules of thumb. First, if you want reliable information, pay good money for it. If you get your news for free, you might well be the product. Suppose a shady billionaire offered you the following deal: “I will pay you $30 a month, and in exchange you will allow me to brainwash you for an hour every day, installing in your mind whichever political and commercial biases I want.” Would you take the deal? Few sane people would. So the shady billionaire offers a slightly different deal: “You will allow me to brainwash you for one hour every day, and in exchange, I will not charge you anything for this service.” Now the deal suddenly sounds tempting to hundreds of millions of people. Don’t follow their example. The second rule of thumb is that if some issue seems exceptionally important to you, make the effort to read the relevant scientific literature. And by scientific literature I mean peer-reviewed articles, books published by well-known academic publishers, and the writings of professors from reputable institutions. Science obviously has its limitations, and it has gotten many things wrong in the past. Nevertheless, the scientific community has been our most reliable source of knowledge for centuries. If you think the scientific community is wrong about something, that’s certainly possible, but at least know the scientific theories you are rejecting, and provide some empirical evidence to support your claim. Scientists, for their part, need to be far more engaged with current public debates. Scientists should not be afraid of making their voices heard when the debate wanders into their field of expertise, be it medicine or history. Of course, it is extremely important to go on doing academic research and to publish the results in scientific journals that only a few experts read. But it is equally important to communicate the latest scientific theories to the general public through popular science books, and even through the skillful use of art and fiction. Does that mean scientists should start writing science fiction? That is actually not such a bad idea. Art plays a key role in shaping people’s views of the world, and in the twenty-first century science fiction is arguably the most important genre of all, for it shapes how most people understand things such as AI, bioengineering, and climate change. We certainly need good science, but from a political perspective, a good science-fiction movie is worth far more than an article in Science or Nature.

I found that those of my friends who were admirers of Marx, Freud, and Adler, were impressed by a number of points common to these theories, and especially by their apparent explanatory power. These theories appeared to be able to explain practically everything that happened within the fields to which they referred. The study of any of them seemed to have the effect of an intellectual conversion or revelation, opening your eyes to a new truth hidden from those not yet initiated. Once your eyes were thus opened you saw confirming instances everywhere: the world was full of verifications of the theory. Whatever happened always confirmed it. Thus its truth appeared manifest; and unbelievers were clearly people who did not want to see the manifest truth; who refused to see it, either because it was against their class interest, or because of their repressions which were still 'un-analysed' and crying aloud for treatment. The most characteristic element in this situation seemed to me the incessant stream of confirmations, of observations which 'verified' the theories in question; and this point was constantly emphasized by their adherents. A Marxist could not open a newspaper without finding on every page confirming evidence for his interpretation of history; not only in the news, but also in its presentation--which revealed the class bias of the paper--and especially of course in what the paper did not say. The Freudian analysts emphasized that their theories were constantly verified by their 'clinical observations'. As for Adler, I was much impressed by a personal experience. Once, in 1919, I reported to him a case which to me did not seem particularly Adlerian, but which he found no difficulty in analysing in terms of his theory of inferiority feelings, although he had not even seen the child. Slightly shocked, I asked him how he could be so sure. 'Because of my thousandfold experience,' he replied; whereupon I could not help saying: 'And with this new case, I suppose, your experience has become thousand-and-one-fold.

But it is also true that this long-winded, unwieldy compilation of assorted prescriptions represents an overall softening—a humanizing—of the common law of the ancient Middle East, which easily prescribed a hand not for a hand but for the theft of a loaf of bread or for the striking of one’s better and which gave much favor to the rights of the nobility and virtually none to the lower classes. The casual cruelty of other ancient law codes—the cutting off of nose, ears, tongue, lower lip (for kissing another man’s wife), breasts, and testicles—is seldom matched in the Torah. Rather, in the prescriptions of Jewish law we cannot but note a presumption that all people, even slaves, are human and that all human lives are sacred. The constant bias is in favor not of the powerful and their possessions but of the powerless and their poverty; and there is even a frequent enjoinder to sympathy:     “A sojourner you are not to oppress:     you yourselves know (well) the feelings of the sojourner,     for sojourners were you in the land of Egypt.” This bias toward the underdog is unique not only in ancient law but in the whole history of law. However faint our sense of justice may be, insofar as it operates at all it is still a Jewish sense of justice.

Two general questions are of vital importance here. They are inter-linked and to a large extent interdependent. The first is, what are the boundaries of legitimate disagreement among historians? The second is, how far do historians' interpretations depend on a selective reading of the evidence and where does selectivity end and bias begin? The answers to both are fundamental to the business of being a historian. Historians bring a whole variety of ideas, theories, even preconceptions to the evidence to help them frame the questions they want to ask of it and guide their selection of what they want to consult. But once they get to work on the documents, they have a duty to read the evidence as fully and fairly as they can. If it contradicts some of the assumptions they have brought to it, they have to jettison those assumptions...What a professional historian does is to take the whole of the source in question into account, and check it against other relevant sources to reach a reasoned conclusion that will withstand critical scrutiny by other historians who look at the same material... Reputable and professional historians do not suppress parts of quotations from documents that go against their own case, but take them into account and if necessary amend their own case accordingly. From _Lying About Hitler: History, Holocaust and the David Irving Trial_, 250-251