懷有各種各樣愚蠢的見(jiàn)識(shí)乃是人類的通病垫竞。要想避免這種通病，并不需要超人的天才应闯。下面提供的幾項(xiàng)簡(jiǎn)單原則纤控，雖然不能保證你不犯任何錯(cuò)誤，卻可以保證你避免一些可笑的錯(cuò)誤碉纺。
如果一個(gè)問(wèn)題但憑觀察就可以解決的話船万，就請(qǐng)您親自觀察一番刻撒。亞里士多德誤以為婦女牙齒的數(shù)目比男人少。這種錯(cuò)誤耿导，他本來(lái)是可以避免的声怔，而且辦法很簡(jiǎn)單。他只消請(qǐng)他的夫人把嘴張開親自數(shù)一數(shù)就行了舱呻。但他卻沒(méi)有這樣做醋火，原因是他自以為是。自以為知道而實(shí)際上自己并不知道箱吕；這是我們?nèi)巳硕既菀追傅囊环N致命錯(cuò)誤芥驳。我自己就以為刺猬好吃油蟲，理由無(wú)非是我聽人這么講過(guò)茬高；但是如果我真的要?jiǎng)邮謩?dòng)腳寫一部介紹刺猬習(xí)性的著作兆旬，我就不應(yīng)該妄下斷語(yǔ)，除非我親自看見(jiàn)一只刺猬享用這種并不可口的美餐雅采。然而亞里士多德卻不夠謹(jǐn)慎爵憎。古代和中古時(shí)代的著作家談起麒麟和火蛇來(lái)頭頭是道；但是他們當(dāng)中的誰(shuí)也沒(méi)有覺(jué)得婚瓜，既然如此自己從未見(jiàn)過(guò)任何麒麟和火蛇宝鼓，那就必須避免武斷。
許多事情不那么容易用經(jīng)驗(yàn)加以檢驗(yàn)巴刻。如果你像大多數(shù)人一樣在許多這類事情上有頗為激烈的主張愚铡，也有一些辦法可以幫你認(rèn)識(shí)自己的偏見(jiàn)。如果你一聽到一種與你相左的意見(jiàn)就發(fā)怒胡陪，這就表明沥寥，你已經(jīng)下意識(shí)地感覺(jué)到你那種看法沒(méi)有充分理由。如果某個(gè)人硬要說(shuō)2加2等于5柠座，或者說(shuō)冰島位于赤道邑雅，你就只會(huì)感到憐憫而不是憤怒，除非你自己對(duì)數(shù)學(xué)和地理也是這樣無(wú)知妈经，因而他的看法竟然動(dòng)搖了你的相反的見(jiàn)解淮野。最激烈的爭(zhēng)論是關(guān)于雙方都提不出充分證據(jù)的那些問(wèn)題的爭(zhēng)論。迫害見(jiàn)于神學(xué)領(lǐng)域而不見(jiàn)于數(shù)學(xué)領(lǐng)域吹泡，因?yàn)閿?shù)學(xué)問(wèn)題是知識(shí)問(wèn)題骤星，而神學(xué)問(wèn)題則僅是見(jiàn)解問(wèn)題。所以爆哑，不論什么時(shí)候洞难，只要發(fā)現(xiàn)自己對(duì)不同的意見(jiàn)發(fā)起火來(lái)，你就要小心揭朝，因?yàn)橐唤?jīng)檢查队贱，你大概就會(huì)發(fā)現(xiàn)色冀，你的信念并沒(méi)有充分證據(jù)。
擺脫某些武斷看法的一種好辦法就是設(shè)法了解一下與你所在的社會(huì)圈子不同的人們所持有的種種看法柱嫌。我覺(jué)得這對(duì)削弱狹隘偏見(jiàn)的強(qiáng)烈程度很有好處呐伞。如果你無(wú)法外出旅行，也要設(shè)法和一些持不同見(jiàn)解的人們有些交往慎式，或者閱讀一種和你政見(jiàn)不同的報(bào)紙。如果這些人和這種報(bào)紙?jiān)谀憧磥?lái)是瘋狂的趟径、乖張的瘪吏、甚至是可惡的，那么你不應(yīng)該忘記在人家看來(lái)你也是這樣蜗巧。雙方的這種看法可能都是對(duì)的掌眠，但不可能都是錯(cuò)的。這樣想一下幕屹，應(yīng)該能夠慎重一些蓝丙。
有些人富于心理想象力。對(duì)于這些人來(lái)說(shuō)望拖，一個(gè)好辦法便是設(shè)想一下自己在與一位懷有不同偏見(jiàn)的人進(jìn)行辯論渺尘。這同實(shí)地跟論敵進(jìn)行辯論比起來(lái)有一個(gè)（也只有一個(gè)）有利條件，那就是這種方法不受時(shí)間和空間的限制说敏。圣雄甘地就對(duì)鐵路鸥跟、輪船和機(jī)器深表遺憾，在他看來(lái)整個(gè)產(chǎn)業(yè)革命都要不得盔沫。也許你永遠(yuǎn)沒(méi)有機(jī)會(huì)真的遇見(jiàn)一位抱有這種見(jiàn)解的人医咨，因?yàn)樵谖鞣絿?guó)家里大多數(shù)人都把現(xiàn)代技術(shù)的種種好處視為當(dāng)然。但是如果你確實(shí)想同意這種流行的看法乃是正確的架诞，那么一個(gè)好辦法就是設(shè)想一下甘地為了反駁現(xiàn)代技術(shù)的種種好處而可能提出的論據(jù)拟淮，從而檢驗(yàn)一下你自己想到的論據(jù)。我自己有時(shí)就因?yàn)檫M(jìn)行這種想象性的對(duì)話而真的改變了原來(lái)的看法谴忧；即令沒(méi)有改變?cè)瓉?lái)的看法很泊，也常常因?yàn)檎J(rèn)識(shí)到假想的論敵有可能蠻有道理而變得不那么自以為是。
對(duì)于那些容易助長(zhǎng)你狂妄自大的意見(jiàn)尤宜提防俏蛮，不論男女都堅(jiān)信男性或女性特別優(yōu)越撑蚌。雙方都有不可勝數(shù)的證據(jù)。如果你自己是男性搏屑，你可以指出大多數(shù)詩(shī)人和科學(xué)家都是男子争涌；而如果你是女性，你可以用大多數(shù)罪犯也都是男子來(lái)反唇機(jī)譏辣恋。這個(gè)問(wèn)題本來(lái)就根本無(wú)法解決亮垫，但是模软，自尊心卻使大多數(shù)人都看不到這一點(diǎn)，不管我們屬于世界上哪個(gè)國(guó)家饮潦，我們大家總是認(rèn)為我們自己的民族比所有其他民族都優(yōu)越燃异。既然每個(gè)民族都有自己特有的長(zhǎng)處和短處，我們就把自己的價(jià)值標(biāo)準(zhǔn)加以調(diào)整继蜡，以便證明自己民族的長(zhǎng)處乃是真正重要的長(zhǎng)處回俐，而其缺點(diǎn)相對(duì)來(lái)說(shuō)則微不足道。在這個(gè)問(wèn)題上稀并，一位明白事理的人也一定會(huì)承認(rèn)仅颇，它沒(méi)有明顯正確的答案。由于我們無(wú)法和人類之外的智者辯論清楚碘举，所以要處理這個(gè)人之作為人的自高自大的問(wèn)題就更加困難了忘瓦。就我所知，處理這個(gè)普遍存在的人類自高自大問(wèn)題的唯一方法就是引颈，要經(jīng)常提醒自己耕皮，在茫茫宇宙中一個(gè)小小角落的一顆小小星球的生命史上，人類僅僅是一個(gè)短短的插曲蝙场，而且說(shuō)不定宇宙中其他地方還有一些生物凌停，他們優(yōu)越于我們的程度不亞于我們優(yōu)越于水母的程度。
How to avoid foolish wise - Russell text
With various foolish wise but human disease. To avoid this kind of disease, need not superman's genius. Here's a few simple principle, although cannot ensure you, but you can not make any mistakes that you avoid some funny mistakes.
If a problem can be solved by observation but, please look at the time. Aristotle, the number of teeth mistakenly women less than men. This kind of mistake, he could have been avoided, and the way is very simple. He takes his wife to personally count. But he did not do so, because he is right. Since that you know when in fact he does not know, This is our everybody to make a fatal error. I think, reason hedgehog delicious oil is nothing but I hear people say: But if I really wanted to write a lift, introduced the hedgehog habits, I shouldn't jump secondmaster, unless I see a hedgehog enjoy the meal is delicious. However Aristotle is not careful. The works of ancient and medieval home about kirin and paved the way for its venomous snakes, But none of them, so that she had never seen any kirin and fiery serpent, it must avoid arbitrary.
Many things are not so easy to use experience. If you're like most people in many of these things are very intense, also have some way to help you know the oneself. If you hear an opinion contrary to your opinion is angry, it shows that you have subconsciously your opinion that without good reasons. If someone extortionary say two plus two, or the equator Iceland, you will only feel pity rather than anger, unless your math and geography is so ignorant, and his opinions contrary you actually shaken. The most intense debate about both have sufficient evidence of those problems. Persecution in theology not in mathematics, because the math problem is knowledge problems, and it is only theological views. So whenever found themselves in different opinions by fire, you must carefully, because once check, you will probably find that your beliefs and without sufficient evidence.
Get rid of some arbitrary view of a kind of good way is to acquaint with of your social circle, people hold different opinions of all. I think this to weaken the strong narrow bias degree is very good. If you cannot travel, also want to hold different views and some of the people, some reading or a political and different newspapers. If these men and the newspapers in your opinion is crazy, peevish, even is abhorrent, then you should not be forgotten in the family you likewise. Both sides of this view may be right, but may not be all wrong. So, should be able to think about.
Some people abound mental imagination. For these people, a good solution is to imagine yourself in the harbor with a different prejudices of debate. This LunDi debate with field compared with a (only one) is the favorable conditions and the method of the limit of time and space. Mahatma Gandhi on railway, ships and machine regret, in his opinion the industrial revolution is bad. You may never have the chance to meet a really views, because most people in western countries are the benefits of modern technology. But if you want to get really do you agree with this kind of popular opinion is correct, then a good way is to imagine modern technology to refute Gandhi benefits and the arguments, which can check your own thought of arguments. I sometimes because such imaginary dialogue and really change the original opinion, But even without changing the original opinion, often because realize the imaginary LunDi may have quite reasonable and become less.
For those who have enough psychological imagination, it is a good plan to imagine an argument with a person having a different bias. This has one advantage, and only one, as compared with actual conversation with opponents; this one advantage is that the method is not subject to the same limitations of time or space. Mahatma Gandhi deplores railways and steamboats and machinery; he would like to undo the whole of the industrial revolution. You may never have an opportunity of actually meeting any one who holds this opinion, because in Western countries most people take the advantage of modern technique for granted. But if you want to make sure that you are right in agreeing with the prevailing opinion, you will find it a good plan to test the arguments that occur to you by considering what Gandhi might say in refutation of them. I have sometimes been led actually to change my mind as a result of this kind of imaginary dialogue, and, short of this, I have frequently found myself growing less dogmatic and cocksure through realizing the possible reasonableness of a hypothetical opponent.
Be very wary of opinions that flatter your self-esteem. Both men and women, nine times out of ten, are firmly convinced of the superior excellence of their own sex. There is abundant evidence on both sides. If you are a man, you can point out that most poets and men of science are male; if you are a woman, you can retort that so are most criminals. The question is inherently insoluble, but self esteem conceals this from most people. We are all, whatever part of the world we come from, persuaded that our own nation is superior to all others. Seeing that each nation has its characteristic merits and demerits, we adjust our standard of values so as to make out that the merits possessed by our nation are the really important ones, while its demerits are comparatively trivial. Here, again, the rational man will admit that the question is one to which there is no demonstrably right answer. It is more difficult to deal with the self esteem of man as man, because we cannot argue out the matter with some non-human mind. The only way I know of dealing with this general human conceit is to remind ourselves that man is a brief episode in the life of a small planet in a little corner of the universe, and that, for aught we know, other parts of the cosmos may contain beings as superior to ourselves as we are to jellyfish.
Other passions besides self-esteem are common sources of error; of these perhaps the most important is fear. Fear sometimes operates directly, by inventing rumors of disaster in war-time, or by imagining objects of terror, such as ghosts; sometimes it operates indirectly, by creating belief in something comforting, such as the elixir of life, or heaven for ourselves and hell for our enemies. Fear has many forms - fear of death, fear of the dark, fear of the unknown, fear of the herd, and that vague generalized fear that comes to those who conceal from themselves their more specific terrors. Until you have admitted your own fears to yourself, and have guarded yourself by a difficult effort of will against their mythmaking power, you cannot hope to think truly about many matters of great importance, especially those with which religious beliefs are concerned. Fear is the main source of superstition and one of the main sources of cruelty. To conquer fear is the beginning of wisdom, in the pursuit of truth as in the endeavor after a worthy manner of life.
