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Of course, some conspiracy theorists will insist that the adversarial, checks-and-balances nature of liberal democracies and their tolerant ethos are themselves just part of the illusion created by the conspirators. Somehow, even the fact that conspiracy theorists are perfectly free to publish their books, organize rallies, etc. in a way they would not for a moment be able to do in Nazi Germany or Soviet Russia is nevertheless just part of a more subtle and diabolical form of police state.

Here we've gone through the looking glass indeed, and come to a third and more philosophically interesting problem with conspiracy theories, one that can be understood on the basis of an analogy with philosophical skepticism and its differences from ordinary skepticism. Doubting whether you really saw your cousin walking across the bridge, or just a lookalike, can be perfectly reasonable. Doubting whether cousins or bridges really exist in the first place - maybe you're only dreaming they exist, or maybe there's a Cartesian demon deceiving you, or maybe you're trapped in The Matrix - is not reasonable. It only seems reasonable when one is beholden to a misguided theory of knowledge, a theory that effectively undermines the possibility of any knowledge whatsoever. The difference here is sometimes described as a difference between "local" doubt and "global" doubt. Local doubts arise on the basis of other beliefs taken to be secure. You know that you are nearsighted or that your glasses are dirty, so you doubt whether you really saw your cousin. Global doubts have a tendency to undermine all beliefs, or at least all beliefs within a certain domain. You know that your senses have sometimes deceived you about some things, and being a philosopher you start to wonder whether they are always deceiving you about everything.

Notice that unlike local doubt, global doubt tends to undermine even the evidence that led to the doubt in the first place. Doubting that you really saw your cousin doesn't lead you to think that your belief that you are nearsighted or that your glasses are dirty might also be false. But suppose your belief that you sometimes have been fooled by visual illusions leads you to doubt your senses in general. You came to believe that your perceptual experience of a bent stick in the water was illusory because you also believed that your experience of seeing the stick as straight when removed from the water was not illusory. But you end up with the view that maybe that experience, and all experience, is illusory after all. You came to believe that you might be dreaming right now because in the past you've had vivid dreams from which you woke up. You end up with the view that maybe even the experience of waking up was itself a dream, so that you've never really been awake at all. Again, the doubt tends to swallow up even the evidence that led to the doubt. (Philosophers like J. L. Austin have suggested that this shows that philosophical skepticism is not even conceptually coherent, but we needn't commit ourselves to that claim to make the point that it does at least tend to undermine the very evidence that leads to it.)

I suggest that the distinction between ordinary, everyday conspiracies (among mobsters, or Watergate conspirators, or whatever) and vast conspiracies of the sort alleged by 9/11 and JFK assassination skeptics, parallels the scenarios described by commonsense or "local" forms of doubt and philosophical or "global" forms of doubt, respectively. We know that the former sorts of conspiracies occur because we trust the sources that tell us about them - news accounts, history books, reports issued by government commissions, eyewitnesses, and so forth. And there is nothing in the nature of those conspiracies that would lead us to doubt these sources. But conspiracies of the latter sort, if they were real, would undermine all such sources. And yet it is only through such sources that conspiracy theorists defend their theories in the first place. They point to isolated statements from this or that history book or government document (the Warren Report, say), to this or that allegedly anomalous claim made in a newspaper story or by an eyewitness, and build their case on a collection of such sources. But the conspiracy they posit is one so vast that they end up claiming that all such sources are suspect wherever they conflict with the conspiracy theory. Indeed, even some sources apparently supportive of the conspiracy theory are sometimes suspected of being plants subtly insinuated by the conspirators themselves, so that they might later be discredited, thereby discrediting conspiracy theorists generally. Overall, the history books, news sources, government commissions, and eyewitnesses are all taken to be in some way subject to the power of the conspirators (out of sympathy, or because of threats, or because the sources are themselves being lied to). Nothing is certain. But in that case the grounds for believing in the conspiracy in the first place are themselves uncertain. At the very least, the decision to accept some source claims and not others inevitably becomes arbitrary and question-begging, driven by belief in the conspiracy rather than providing independent support for believing in it.