And it is here of course that we bring the discussion full circle. Are conspiracy theorists -- like the Don -- 'tilting at windmills', or is there something more to their 'gameplan'? Might we all have something to learn from them, just like the Don?
In essence then, this is what this exercise is all about! For it is the divide that Cervantes so symbolically and yet at once, eloquently portrayed -- the gulf of perception if one likes -- between believers (theorists or truth-seekers) on the one hand, and non-believers (debunkers or truth deniers) on the other, that must be at the heart of this discussion from the off. This is particularly so if we are to better understand our history and the grand (and not-so-grand) political drivers of that overarching historical 'chronicle' and especially the motivations and machinations of the dramatis personae of that narrative.
With A Bodyguard of Lies (We Protect the Truth)
At the outset, it should be noted that one of the most prevalent -- and least benevolent -- flaws characteristic of the human condition is our easy propensity to conspire -- against family, friends, neighbours, colleagues, etc. When we consider that the etymological roots of the "C" word itself (i.e., from the phrase, "to conspire"), derives from the Latin word "conspirare" which means to "breathe", our "easy propensity" in this regard should require little further explication.
In the process of
exploring the subject of conspiracy, it is important we look at some of the
common critiques folks have against conspiracy theories and their proponents.
British writer and presenter Andy Thomas, after noting that by
"courting hopes for earth-shattering events beyond their control",
[conspiracy theorists] are "simultaneously saved from having to make
changes to their own lives". In his book Conspiracies -- The Facts, The Theories, The Evidence,
Thomas plays devil's advocate and poses the following hypothetical question:
"Why do anything to improve existence when something might soon come along to turn it upside down and press the reset button anyway? This abdication of self-responsibility can be seen in the thinking behind [the pursuit of interest in] a number of conspiracy theories...."
Despite this, Thomas' book gives us pause to consider what drives our interest in conspiracy; as well, he also allows us room to more consciously and legitimately rationalise the value of taking an active interest in conspiracy, whilst impressing upon us the value of such contemplation, regardless of the outcome. Moreover, he provides some clearer insight that enables us to keep exploring the subject with a more coherent view of what is at stake.
As well, our concerns in this regard should not just relate to the personal/private considerations; they are applicable to the more political/public ones as well. And it is this consideration that seems the most significant herein. Herein again, Thomas' insights are useful:
"The propensity to retreat in the face of unexpected confirmation is [that] the tracking of clues and new information can become an absorbing hobby for easier-minded researchers, but the more world-weary feel the weight of such a potentially huge deception in quite a different way, aghast to learn that humanity might have allowed itself to be so manipulated, and wanting in turn to expose the situation for the long-term betterment of civilization." [My emphasis]
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