Conspiracy Theories and the Failure of Intellectual Critique argues that conspiracy theories, including those that conflict with official accounts and suggest that prominent people in Western democracies have engaged in appalling behavior, should be taken seriously and judged on their merits and problems on a case-by-case basis. It builds on the philosophical work on this topic that has developed over the past quarter century, challenging some of it, but affirming the emerging consensus: each conspiracy theory ought to be judged on its particular merits and faults. The philosophical consensus contrasts starkly with what one finds in the social science literature. Kurtis Hagen argues that significant aspects of that literature, especially the psychological study of conspiracy theorists, has turned out to be flawed and misleading. Those flaws are not randomly directed; rather, they consistently serve to disparage conspiracy theorists unfairly. This suggests that there may be a bias against conspiracy theorists in the academy, skewing “scientific” results. Conspiracy Theories and the Failure of Intellectual Critique argues that social scientists who study conspiracy theories and/or conspiracy theorists would do well to better absorb the implications of the philosophical literature.

Who believes in conspiracy theories, and why are some people more susceptible to them than others? What are the consequences of such beliefs? Has a conspiracy theory ever turned out to be true? The Psychology of Conspiracy Theories debunks the myth that conspiracy theories are a modern phenomenon, exploring their broad social contexts, from politics to the workplace. The book explains why some people are more susceptible to these beliefs than others and how they are produced by recognizable and predictable psychological processes. Featuring examples such as the 9/11 terrorist attacks and climate change, The Psychology of Conspiracy Theories shows us that while such beliefs are not always irrational and are not a pathological trait, they can be harmful to individuals and society.

A collection of controversial essays touches upon an array of issues, from marriage equality and conspiracy theories to animal rights.

Examining nearly every conspiracy theory in the public’s consciousness today, this investigation seeks to link seemingly unrelated theories through a cultural studies perspective. While looking at conspiracy theories that range from the moon landing and JFK’s assassination to the Oklahoma City bombing and Freemasonry, this reconstruction reveals newly discovered connections between wide swaths of events. Linking Dracula to George W. Bush, UFOs to strawberry ice cream, and Jesus Christ to robots from outer space, this is truly an all-original discussion of popular conspiracy theories.

This book presents state of the art philosophical work on conspiracy theory research that brings in sharp focus on central and important insights concerning the supposed irrationality of conspiracy theory and conspiracy theory belief, while also proposing several novel solutions to long standing issues in the broader academic debate on these things called ‘conspiracy theories’. It features a critical history of conspiracy theory theory, emphasising the role of the ‘first generation’ of philosophers in conspiracy theory research. This book also includes discussions of a range of key issues such as: What counts as conspiracy theory? Who counts as a conspiracy theorist? How are these terms variously understood by academics and the wider public, and Are conspiracy theories automatically suspect, and is it ever reasonable to be a conspiracy theorist? The book then builds upon that work by looking at how people’s political views affect both the conspiracy theories they believe and their beliefs about conspiracy theories; how we might defend conspiracy theorising without endorsing mad, bad or dangerous conspiracy theories; and contains several proposals for unifying conspiracy theory research under one theoretical framework: particularism. This volume will be a key resource for philosophers and social scientists interested in recent work on the philosophy of conspiracy theory theory and its implications for conspiracy theory research. It will also appeal to members of the public, who want to know what, if anything, is wrong with these things called “conspiracy theories”. It was originally published as a special issue of Social Epistemology.

9/11 was an inside job. The Holocaust is a myth promoted to serve Jewish interests. The shootings at Sandy Hook Elementary School were a false flag operation. Climate change is a hoax perpetrated by the Chinese government. These are all conspiracy theories. A glance online or at bestseller lists reveals how popular some of them are. Even if there is plenty of evidence to disprove them, people persist in propagating them. Why? Philosopher Quassim Cassam explains how conspiracy theories are different from ordinary theories about conspiracies. He argues that conspiracy theories are forms of propaganda and their function is to promote a political agenda. Although conspiracy theories are sometimes defended on the grounds that they uncover evidence of bad behaviour by political leaders, they do much more harm than good, with some resulting in the deaths of large numbers of people. There can be no clearer indication that something has gone wrong with our intellectual and political culture than the fact that conspiracy theories have become mainstream. When they are dangerous, we cannot afford to ignore them. At the same time, refuting them by rational argument is difficult because conspiracy theorists discount or reject evidence that disproves their theories. As conspiracy theories are so often smokescreens for political ends, we need to come up with political as well as intellectual responses if we are to have any hope of defeating them.

Unravelling the genealogies and permutations of conspiracist worldviews, this work shows how this web of urban legends has spread among sub-cultures on the Internet and through mass media, and how this phenomenon relates to larger changes in American culture.