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When you have strong desires to believe something, it is always possible to convince yourself that a decisive argument against one node wasn’t decisive after all, or that you have found a reply to it. Mending and making do can enable one to think a web of belief still holds together, even after a good critic has ripped it to shreds. But the fact that we know reason will not convince everyone is beside the point. Whether an argument is sound or whether it is persuasive are two different questions. It should come as no surprise that good rational arguments often fail to persuade people. The case for reason is not that it is always psychologically efficacious but that it genuinely helps us towards the truth. However, just as you can lead a horse to water but you cannot make it drink, so you can lead a mind to reason but you cannot make it think.
Convincing other people to think again isn’t just about making a good argument — it’s about establishing that we have the right motives in doing so. When we concede that someone else has made a good point, we signal that we’re not preachers, prosecutors, or politicians trying to advance an agenda. We’re scientists trying to get to the truth. “Arguments are often far more combative and adversarial than they need to be,” Harish told me. “You should be willing to listen to what someone else is saying and give them a lot of credit for it. It makes you sound like a reasonable person who is taking everything into account.
Convincing someone to change their mind is really the process of convincing someone to change their tribe. If they abandon their beliefs, they run the risk of losing social ties. You can't expect someone to change their mind if you take away their community too. You have to give them somewhere to go.
Nobody wants their worldview torn apart if loneliness is the outcome.
Unless men may come to a reasonable, solid persuasion and conviction of the truth of the gospel, by the internal evidences of it, . . . by a sight of its glory; it is impossible that those who are illiterate, and unacquainted with history, should have any thorough and effectual conviction of it at all. They may without this, see a great deal of probability of it; it may be reasonable for them to give much credit to what learned men and historians tell them. . . . But to have a conviction, so clear, and evident, and assuring, as to be sufficient to induce them, with boldness to sell all, confidently and fearlessly to run the venture of the loss of all things, and of enduring the most exquisite and long continued torments, and to trample the world under foot, and count all things but dung for Christ, the evidence they can have from history, cannot be sufficient.
In economics you cannot convict your opponent of error; you can only convince him of it. And, even if you are right, you cannot convince him, if there is a defect in your own powers of persuasion and exposition or if his head is already so filled with contrary notions that he cannot catch the clues to your thought which you are trying to throw to him.
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