of the course of things which has been created by society for social purposes. Our words, our phrases, our forms and processes and modes of thought, are common property, fashioned and perfected from age to age; an heirloom which every succeeding generation inherits as a precious deposit and a sacred trust to be handed on to the next one, not unchanged but enlarged and purified, with some clear marks of its proper handiwork.7
It's not merely mistaken, imprudent, or foolish to believe something without adequate evidence, it's outright immoral, a violation of our ethical duties to one another. If Roslin believes it's the will of the gods to lead the Colonials to Earth without sufficient evidence, this belief could have damaging effects on the entire fleet. Even if a less influential person like Starbuck believes in Earth without enough evidence, her beliefs don't only affect herself, but others as well who may be inclined to agree with her. Clifford offers this sweeping conclusion, “To sum it up: it is wrong always, everywhere, and for anyone, to believe anything upon insufficient evidence.”8
Clifford, however, doesn't recognize that in some situations knowledge is elusive and reliable justification uncertain; yet, believing nothing is a deeply damaging option. William James (1842–1910) claims that when definitive knowledge is impossible on a momentous and forced issue, it's reasonable to choose beliefs based on their practical consequences. He considers marriage and religious faith as two such decisions. In both cases a choice must be made in less than certain circumstances. Yet, these choices are forced: to withhold belief is effectively a choice against it, and necessarily results in the loss of potential desirable consequences. Marriage and faith are also momentous in their potential for positive results:
It is as if a man should hesitate indefinitely to ask a certain woman to marry him because he was not perfectly sure that she would prove an angel after he brought her home. Would he not cut himself off from that particular angel‐possibility as decisively as if he went and married some one else?9
If there are desirable results from a specific committed relationship, they're inevitably lost if the relationship isn't embraced. It may be impossible for Apollo to know whether Anastasia Dualla would be a good wife; but the benefits offered by a committed relationship with her can't be gained without commitment. The choice can't be avoided, for avoiding it is an effective choice against the relationship. Lifelong bachelorhood isn't irrational or unjustifiable; but it's guaranteed to prevent Apollo from the benefits unique to a committed relationship with Dualla.
Or consider Apollo's unwillingness to see the conflict brewing between the fleet's military and civilian leadership. When his father chastises him for “siding” with Roslin, Apollo retorts, “I didn't know we were picking sides.” Adama muses, “That's why you haven't picked one yet.” Later, Apollo does choose his side – that of democracy (“Bastille Day”; “Kobol's Last Gleaming, Part 2”). Due to Apollo's important position in the fleet and his personal relationships with both Adama and Roslin, it's inevitable that he's forced to choose between the military and civilian factions. When given orders to arrest Roslin, he has no choice but to choose a side. His choice was also momentous. By siding with Roslin, he stands up for democracy at the cost of his own freedom.
William James views religious faith as a similarly momentous decision. He claims no argument proves the truthfulness of religious faith with certainty. Even so, at some point a decision must be made. The choice is forced. To put off the choice indefinitely is effectively to reject religion. Furthermore, the question of religion is momentously important. Many religious thinkers claim it offers a life filled with greater meaning and purpose, along with eternal happiness after death. Agnosticism cuts one off from any good attainable by embracing religion. Gaining the benefits of religious faith, for this life or the afterlife, may require a choice here and now.10 An agnostic has no chance for the benefits of religion, just as the lifelong bachelor has no chance for the goods of marriage.11 Similarly, the agnostic cuts himself off from any advantages from atheism. If religion is false and all genuine goods are located in the here and now, then withholding consent from atheism is also a damaging choice. It's wiser to embrace atheism rather than agnosticism, since it frees one to pursue the goods of life wholeheartedly.
Faith that Earth awaits at the end of the Colonial fleet's journey mirrors James's other momentous and forced choices. When comfortable life was possible on the Twelve Colonies, the question of Earth's existence was an abstract issue with little consequence stemming from belief or unbelief. The issue was neither momentous nor forced. But once the Colonies were destroyed, the issue became momentous: either there's a home where the survivors will be welcomed as brothers and sisters, or they're homeless and alone. The choice also becomes forced. Agnosticism concerning Earth is no longer a practical option. They can embrace the search for Earth or reject the hope of Earth by settling on the first safely habitable planet they encounter, but to do neither is ridiculous.
The importance of this issue is seen when the Colonials elect Baltar to the presidency based on his promise to settle on New Caprica and cease the search for Earth (“Lay Down Your Burdens, Part 2”). By abandoning the search, the Colonials cut themselves off from hope for a better life than what they can make for themselves on this less‐than‐inviting world. Yet, either choice is better than no choice. Most of the Colonials don't have access to compelling evidence that Earth exists. It's reasonable for them to believe that rebuilding civilization on New Caprica is their only hope for a permanent home. By settling on New Caprica, they have the opportunity for some benefits: breathing fresh air and growing food instead of living in tin boxes and eating rations. Clifford's advice would allow them neither option. There isn't enough evidence to support the belief in and search for Earth, but there's also insufficient evidence that settling on New Caprica is the wisest option. If they continually wander without settling on a planet, and cease pursuing Earth, they cut themselves off from the benefits of both.
Even apart from any potential benefits of a successful search for Earth, there are benefits gained simply from possessing an overarching life‐quest. Adama's lie isn't motivated by a desire to find Earth, but by a more subtle rationale. He understands that humans need purpose, especially in difficult circumstances. Without purpose, we wither, give up hope, and die. He lies because he wants the survivors to hope and avoid despair in the hardest of times.
Some philosophers advocate skepticism since virtually every belief can be questioned based on an argument for the conflicting view. But James shows us that a truly skeptical approach to life can be detrimental since it requires rejecting potentially rewarding opportunities. And a truly skeptical life is perhaps impossible since so many decisions are unavoidably forced. Whether to embrace life and meaning amidst uncertainty is a forced and momentous decision. Blind leaps of faith are dangerous and cynical skepticism concerning everything is unrewarding. The confidence of certainty evades many of us, but choices must be made. Avoiding the central choices of life in an attempt to risk nothing, hope for nothing, love nothing, and believe in nothing beyond the indubitable is both impractical and impossible. So say we all.12
For pop culture resources and philosophical resources related to this chapter please visit the website for this book: https://introducingphilosophythroughpopculture.com.
Notes
1 1 Burnyeat, M. (1990). The Theaetetus of Plato , 202c (trans. M.J. Levett). Indianapolis: Hackett .
