Is it possible that superstition is actually good for you? Well, it turns out that superstition may, at least some of the time, have beneficial effects. A paper published in 2008 in Science for example, suggests that lacking control over a situation increases people’s propensity to see illusory patterns — the implication being that the latter (a typical component of superstition) ameliorates stress when we feel that things are out of hand. Also, a recent study published in Psychological Science shows that superstition improves people’s performance on certain tasks, presumably by making them more self-confident than they would be otherwise. Add to this a recent article in Scientific American to the effect that people with Asperger’s syndrome are less likely to project agency onto life’s events (and hence tend to be less superstitious), and suddenly the skeptic might not feel so cocky about being skeptical. Of course we're not advocating in favor of superstition on the sole ground that it may be psychologically helpful. Still, what happens when something that we devote so much time fighting against turns out not to be entirely bad after all?

Philosophers are often accused of engaging in armchair speculation, as far removed from reality as possible. The quintessential example of this practice is the thought experiment, which many scientists sneer at precisely because it doesn’t require one to get one’s hands dirty. And yet scientists have often engaged in thought experiments, some of which have marked major advances in our understanding of the world. Just consider the famous example of Galileo’s thought experiment demonstrating (rather counter intuitively) that two objects of different weight must fall at the same speed. And, perhaps more famously, Einstein's light thought experiments, which lead him to the formulation of the theory of relativity. And then, there are the other kind, like philosopher David Chalmers' famous thought experiment about zombies and the so-called "hard problem" of consciousness. Chalmers comes up with an (admittedly ingenious) little story, and we are supposed to deduce from it the momentous conclusion that there is more than matter/energy to the universe? Still, there are plenty of good thought experiments in philosophy, beginning with the so-called trolley dilemmas meant to probe our moral intuitions.

Guest Eugenie Scott, NCSE executive director, discusses the ID and creationist wars in science education. She highlights legal battles, challenges in academic freedom acts, and the intersection of science and religion. The chapter explores creation science vs. intelligent design movements and the controversy surrounding evolution education.

The focus of this episode is Massimo's new book, Nonsense on Stilts: How to Tell Science from Bunk. The book, broadly speaking, is about what philosopher Karl Popper famously called the demarcation problem: how do we tell the difference among science, non-science and pseudoscience? We explore the complex relationship among these, ranging from solid science like fundamental physics and evolutionary biology to definite pseudosciences like astrology and creationism. In the middle are the more interesting borderline areas that include the search for extraterrestrial intelligence, evolutionary psychology, and even superstring theory, to name but a few. We also discuss other topics covered in the book, including the whole issue of expertise and Think Tanks, which plays such an important role especially in media presentations of issues such as evolution, climate change, HIV-AIDS, or the alleged connection between vaccines and autism. Julia and Massimo also address the ultimate question about pseudoscience: why do we care?

It’s very easy to make fun of not-so-educated people who reject evolution, but what happens when one of the most prominent contemporary philosophers, Jerry Fodor, writes a book about “What Darwin Got Wrong”? Similarly, we can dismiss extreme right wing politician like Senator Jim Inhofe of Oklahoma, who thinks global warming is a worldwide conspiracy of crazy scientists bent on destroying the American way of life. But what happens when two icons of the skeptic movement, Penn & Teller, do a whole show in which they completely deny all the well established evidence of anthropogenic climate change. And of course it is easy to laugh at Jenny McCarthy, the kook who claims (with Oprah Winfrey’s support) that she “just knows” that vaccines cause autism. But, what happens when a politically savvy atheist like Bill Maher says that people who get flu shots are “idiots?"

The Anthropic Principle (AP), in its many forms, attempts to explain why our observations of the physical universe are compatible with the life observed in it. From the Weak AP (WAP), which in one form states that "conditions that are observed in the universe must allow the observer to exist", to the Strong AP (SAP) which in one version states that: “The Universe (and hence the fundamental parameters on which it depends) must be such as to admit the creation of observers within it at some stage,” they all try to answer the question of why there is life in the universe, or why the fundamental constants are the way they are. But, do any of these principles add anything to our understanding of the ultimate question of life and the universe? Perhaps the best answer is embedded in Martin Gardner’s sarcastic proposal of the Completely Ridiculous Anthropic Principle (CRAP): “At the instant the Omega Point is reached, life will have gained control of all matter and forces not only in a single universe, but in all universes whose existence is logically possible; life will have spread into all spatial regions in all universes which could logically exist, and will have stored an infinite amount of information, including all bits of knowledge which it is logically possible to know. And this is the end.”

Physics professor Peter Woit discusses the shortcomings of string theory, highlighting the lack of empirical evidence supporting it. The conversation touches on the concept of beauty in physics and the limitations of scientific pursuits. The episode prompts listeners to ponder the quest for a final theory in particle physics and the uncertainties that lie ahead

Fluffy Thinking is a peculiar type of uncritical thinking that sounds sophisticated, and is next to impossible to criticize frontally both because it barely has anything to do with empirical evidence, and because it is hard to articulate what, exactly, these people are saying. These people include scientific luminaries like Freeman Dyson and Paul Davies. Also, Karen Armstrong, author of "The Case for God", and Krista Tippett, author of "Einstein's God" and host of National Public Radio's "Speaking of Faith", where scientific notions are regularly distorted and mixed up with barely intelligible mystical “insights” that are put forward as profound truths. The question is not only whether there is anything interesting in what these people are saying, but rather the much more difficult issue of why it is that smart individuals, who make their living thinking and writing about science and philosophy, are attracted by fluffy thinking.

Dr. Neil deGrasse Tyson joins Massimo and Julia to discuss the need for a space program. Many scientists (and most people in the skeptic community) simply assume that funding outlets like NASA are a good idea. But, can scientists justify the enormous expense involved, not just in terms of their personal curiosity, but as a matter of tangible and intangible benefits to society at large? Should we go back to the Moon and establish a permanent base? Is it worth the expense and likely risk to human life to attempt a mission to Mars? What is a space station for, anyway? Dr. Tyson is an astrophysicist by training and director of the Hayden Planetarium at the American Museum of Natural History in Manhattan. He is also the host of PBS's science NOW. His latest book is “The Pluto Files: The Rise and Fall of America's Favorite Planet.”

"Accommodationist" is a word that began to appear in recent months during public debates over science and religion. The derogatory term has been applied to atheists and rationalists like Eugenie Scott, at the National Center for Science Education, and Chris Mooney, science writer at Discover Magazine, who maintain that science and faith are not necessarily incompatible. Although the debate is frequently framed as a practical one, about what the tactics of the secular movement should be, it is also a philosophical one, hinging on the question of the epistemic limits of science. In this episode, we examine the arguments being made by and against the so-called "accommodationists," and ask: Can science disprove religious and supernatural claims?