Are Americans losing their grip on reality? It is difficult not to think so in light of the spread of QANON conspiracy theories, which posit that a deep-state ring of Satanic pedophiles is plotting against President Trump. A recent poll found that some 56% of Republican voters believe that at least some of the QANON conspiracy theory is true. But conspiratorial thinking has been on the rise for some time. One 2017 Atlantic article claimed that America had “lost its mind” in its growing acceptance of post-truth. Robert Harris has more recently argued that the world had moved into an “age of irrationality.” Legitimate politics is threatened by a rising tide of unreasonableness, or so we are told. But the urge to divide people in rational and irrational is the real threat to democracy. And the antidote is more inclusion, more democracy—no matter how outrageous the things our fellow citizens seem willing to believe.
 
Despite recent panic over the apparent upswing in political conspiracy thinking, salacious rumor and outright falsehoods has been an ever-present feature of politics. Today’s lurid and largely evidence-free theories about left-wing child abuse rings have plenty of historical analogues. Consider tales of Catherine the Great’s equestrian dalliances and claims that Marie Antoinette found lovers in both court servants and within her own family. Absurd stories about political elites seems to have been anything but rare. Some of my older relatives believed in the 1990s that the government was storing weapons and spare body parts underneath Denver International Airport in preparation for a war against common American citizens—and that was well before the Internet was a thing.
 
There seems to be little disagreement that conspiratorial thinking threatens democracy. Allusions to Richard Hofstadter’s classic essay on the “paranoid style of American politics” have become cliché. Hofstadter’s targets included 1950s conservatives that saw Communist treachery around every corner, 1890s populists railing against the growing power of the financial class, and widespread worries about the machinations of the Illuminati. He diagnosed their politics paranoid in light of their shared belief that the world was being persecuted by a vast cabal of morally corrupt elites.
 
Regardless of their specific claims, conspiracy theories’ harms come from their role in “disorienting” the public, leading citizens to have grossly divergent understandings of reality. And widespread conspiratorial thinking drives the delegitimation of traditional democratic institutions like the press and the electoral system. Journalists are seen as pushing “fake news.” The voting booths become “rigged.”
 
Such developments are no doubt concerning, but we should think carefully about how we react to conspiracism. Too often the response is to endlessly lament the apparent end of rational thought and wonder aloud if democracy can survive while being gripped by a form of collective madness. But focusing on citizens' perceived cognitive deficiencies presents its own risks. Historian Ted Steinberg called this the “diagnostic style” of American political discourse, which transforms “opposition to the cultural mainstream into a form of mental illness.” The diagnostic style leads us to view QANONers, and increasingly political opponents in general, as not merely wrong but cognitively broken. They become the anti-vaxxers of politics.
 
While QANON believers certainly seem to be deluding themselves, isn’t the tendency by leftists to blame Trump’s popular support on conservative’s faculty brains and an uneducated or uninformed populace equally delusional? The extent to which such cognitive deficiencies are actually at play is beside the point as far as democracy is concerned. You can’t fix stupid, as the well-worn saying has it. Diagnosing chronic mental lapses actually leaves us very few options for resolving conflicts. Even worse, it prevents an honest effort to understand and respond to the motivations of people with strange beliefs. Calling people idiots will only cause them to dig in further.
 
Responses to the anti-vaxxer movement show as much. Financial penalties and other compulsory measures tend to only anger vaccine hesitant parents, leading them to more often refuse voluntary vaccines and become more committed in their opposition. But it does not take a social scientific study to know this. Who has ever changed their mind in response to the charge of stupidity or ignorance?
 
Dismissing people with conspiratorial views blinds us to something important. While the claims themselves might be far-fetched, people often have legitimate reasons for believing them. African Americans, for instance, disproportionately believe conspiracy theories regarding the origin of HIV, such as that it was man-made in a laboratory or that the cure was being withheld, and are more hesitant of vaccines. But they also rate higher in distrust of medical institutions, often pointing to the Tuskegee Syphilis Study and ongoing racial disparities as evidence. And from British sheepfarmers’ suspicion of state nuclear regulators in the aftermath of Chernobyl to mask skeptics’ current jeremiads against the CDC, governmental mistrust has often developed after officials’ overconfident claims about the risks turned out to be inaccurate. What might appear to an “irrational” rejection of the facts is often a rational response to a power structure that feels distant, unresponsive, and untrustworthy.
 
The influence of psychologists has harmed more than it has helped in this regard. Carefully designed studies purport to show that believers in conspiracy theories lack the ability to think analytically or claim that they suffer from obscure cognitive biases like “hypersensitive agency detection.” Recent opinion pieces exaggerate the “illusory truth effect,” a phenomenon discovered in psych labs that repeated exposure to false messages leads to a relatively slight increase in the number subjects rating them as true or plausible. The smallness of this, albeit statistically significant, effect doesn’t stop commentators from presenting social media users as if they were passive dupes, who only need to be told about QANON so many times before they start believing it. Self-appointed champions of rationality have spared no effort to avoid thinking about the deeper explanations for conspiratorial thinking.
 
Banging the drum over losses in rationality will not get us out of our present situation. Underneath our seeming inability to find more productive political pastures is a profound misunderstanding of what makes democracy work. Hand Wringing over “post-truth” or conspiratorial beliefs is founded on the idea that the point of politics is to establish and legislate truths. Once that is your conception of politics, the trouble with democracy starts to look like citizens with dysfunctional brains.
 
When our fellow Americans are recast as cognitively broken, it becomes all too easy to believe that it would be best to exclude or diminish the influence of people who believe outrageous things. Increased gatekeeping within the media or by party elites and scientific experts begins to look really attractive. Some, like philosopher Jason Brennan, go even further. His 2016 book, Against Democracy, contends that the ability to rule should be limited to those capable of discerning and “correctly” reasoning about the facts, while largely sidestepping the question of who decides what the right facts are and how to know when we are correctly reasoning about them.
 
But it is misguided to think that making our democracy only more elitist will throttle the wildfire spread of conspiratorial thinking. If anything, doing so will only temporarily contain populist ferment, letting pressure build until it eventually explodes or (if we are lucky) economic growth leads it to fizzle out. Political gatekeeping, by mistaking supposed deficits in truth and rationality for the source of democratic discord, fails to address the underlying cause of our political dysfunction: the lack of trust.
 
Signs of our political system’s declining legitimacy are not difficult to find. A staggering 71 percent of the Americans believe that elected officials don’t care about the average citizen or what they think. Trust in our government has never been lower, with only 17 percent of citizens expressing confidence about Washington most or all the time. By diagnosing rather than understanding, we cannot see that conspiratorial thinking is the symptom rather than the disease.  
 
The spread of bizarre theories about COVID-19 being a “planned” epidemic or child-abuse rings is a response to real feelings of helplessness, isolation, and mistrust as numerous natural and manmade disasters unfold before our eyes—epochal crises that governments seem increasingly incapable of getting a handle on. Many of Hofstadter’s listed examples of conspiratorial thought came during similar moments: at the height of the Red Scare and Cold War nuclear brinkmanship, during the 1890s depression, or in the midst of pre-Civil War political fracturing. Conspiracy theories offer a simplified world of bad guys and heroes. A battle between good and evil is a more satisfying answer than the banality of ineffectual government and flawed electoral systems when one is facing wicked problems.
 
Perhaps social media adds fuel to the fire, accelerating the spread of outlandish proposals about what ails the nation. But it does so not because it short-circuits our neural pathways to crash our brains’ rational thinking modules. Conspiracy theories are passed by word of mouth (or Facebook likes) by people we already trust. It is no surprise that they gain traction in a world where satisfying solutions to our chronic, festering crises are hard to find, and where most citizens are neither afforded a legible glimpse into the workings of the vast political machinery that determines much of their lives nor the chance to actually substantially influence it.
 
Will we be able to reverse course before it is too late? If mistrust and unresponsiveness is the cause, the cure should be the effort to reacquaint Americans with the exercise of democracy on a broad-scale. Hofstadter himself noted that, because the political process generally affords more extreme sects little influence, public decisions only seemed to confirm conspiracy theorists’ belief that they are a persecuted minority. The urge to completely exclude “irrational” movements forgets that finding ways to partially accommodate their demands is often the more effective strategy. Allowing for conscientious objections to vaccination effectively ended the anti-vax movement in early 20th century Britain. Just as interpersonal conflicts are more easily resolved by acknowledging and responding to people’s feelings, our seemingly intractable political divides will only become productive by allowing opponents to have some influence on policy. That is not to say that we should give into all their demands. Rather it is only that we need to find small but important ways for them to feel heard and responded to, with policies that do not place unreasonable burdens on the rest of us.
 
While some might pooh-pooh this suggestion, pointing to conspiratorial thinking as evidence of how ill-suited Americans are for any degree of political influence, this gets the relationship backwards. Wisdom isn’t a prerequisite to practicing democracy, but an outcome of it. If our political opponents are to become more reasonable it will only be by being afforded more opportunities to sit down at the table with us to wrestle with just how complex our mutually shared problems are. They aren’t going anywhere, so we might as well learn how to coexist.