It’s easy to say “be more skeptical” or “exercise better critical thinking,” but just how do you go about doing that? Where are you supposed to learn critical thinking? Learning skepticism isn’t like learning history — it’s not a set of facts, dates, or ideas. Skepticism is a process; critical thinking is something you do. The only way to learn skepticism and critical thinking is by doing them… but to do them, you have to learn them. How can you break out of this endless circle? Learn the Basics: Logic, Arguments, Fallacies Skepticism may be a process, but it’s a process that relies on certain principles about what constitutes good and bad reasoning. There’s no substitute for the basics, and if you think you already know all the basics, that’s probably a good sign that you need to review them. Even professionals who work on logic for a living get things wrong! You don’t need to know as much as a professional, but there are so many different fallacies that can be used in so many …

In the early ‘90s, a New Zealand man named Neil Fleming decided to sort through something that had puzzled him during his time monitoring classrooms as a school inspector. In the course of watching 9,000 different classes, he noticed that only some teachers were able to reach each and every one of their students. What were they doing differently? Fleming zeroed in on how it is that people like to be presented information. For example, when asking for directions, do you prefer to be told where to go or to have a map sketched for you? Today, 16 questions like this comprise the vark questionnaire that Fleming developed to determine someone’s “learning style.” Vark, which stands for “Visual, Auditory, Reading, and Kinesthetic,” sorts students into those who learn best visually, through aural or heard information, through reading, or through “kinesthetic” experiences.  (“I learned much later that vark is Dutch for “pig,” Fleming wrote later, “and I could not get a website called vark.com because a pet shop in Pennsylvania used it for selling aardvarks—earth pigs!”) …

Americans are deeply religious people—and atheists are no exception. Western Europeans are deeply secular people—and Christians are no exception. These twin statements are generalizations, but they capture the essence of a fascinating finding in a new study about Christian identity in Western Europe. By surveying almost 25,000 people in 15 countries in the region, and comparing the results with data previously gathered in the U.S., the Pew Research Center discovered three things. First, researchers confirmed the widely known fact that, overall, Americans are much more religious than Western Europeans. They gauged religious commitment using standard questions, including “Do you believe in God with absolute certainty?” and “Do you pray daily?” Second, the researchers found that American “nones”—those who identify as atheist, agnostic, or nothing in particular—are more religious than European nones. The notion that religiously unaffiliated people can be religious at all may seem contradictory, but if you disaffiliate from organized religion it does not necessarily mean you’ve sworn off belief in God, say, or prayer. The third finding reported in the study is by …

Chavie Weisberger was raised in an ultra-Orthodox Jewish community in Monsey, N.Y., and was forced to marry a man she barely knew when she was 19. The couple had three children, but when she began to question her faith and sexuality, she and her husband divorced – and she almost lost her children. The case is highlighting how New York courts handle divorce and custody issues for the state’s large ultra-Orthodox Jewish community. While Weisberger’s case was reversed on appeal last August – she has now regained full custody of her children – it brings to light the issues that arise when secular courts decide child custody in the religious community. People who leave the Hasidic community are often shunned by their family and friends, but they also are often forced to fight for their children, says Lani Santo, executive director of Footsteps, a social services organization that provides social and financial services for those transitioning to a secular lifestyle. “Time and time again, the argument of best interest of the child, as interpreted as …

Emily Freeman, a writer in Montana, grew up unaffiliated to a religion — culturally Jewish on her father’s side, a smattering of churchgoing on her mother’s. She and her husband Nathan Freeman talked about not identifying as religious — but they didn’t really discuss how it would affect their parenting. “I think we put it in the big basket of things that we figured we had so much time to think about,” Emily joked. But then they had kids, and the kids came home from their grandfather’s house talking about Bible stories. Nathan acknowledges that this came from a good place, and his father was acting in concern. “He feels like these lessons encapsulate a blueprint for how to move through life. And so of course, why wouldn’t we want our children to have those lessons alongside them as they travel through the world?” But while Nathan and Emily wanted their kids to learn about love and compassion, they didn’t want them to hear Bible stories. When the boys were so young, the certainty of those stories …