I cannot vouch for the story, but I have been told that once upon a time, in a village in what is now Lithuania, there arose a most unusual problem. A curious disease afflicted many of the townspeople. It was mostly fatal (although not always), and its onset was signaled by the victim's lapsing into a deathlike coma. Medical science not being quite so advanced as it is now, there was no definite way of knowing if the victim was actually dead when it appeared seemly to bury him. As a result, the townspeople feared that several of their relatives had already been buried alive and that a similar fate might await them—a terrifying prospect, and not only in Lithuania. How to overcome this uncertainty was their dilemma.

One group of people suggested that the coffins be well stocked with water and food and that a small air vent be drilled into them just in case one of the "dead" happened to be alive. This was expensive to do, but seemed more than worth the trouble. A second group, however, came up with an inexpensive and more efficient idea. Each coffin would have a twelve-inch stake affixed to the inside of the coffin lid, exactly at the level of the heart. Then, when the coffin was closed, all uncertainty would cease.

This is no record as to which solution was chosen, but for my purposes, whichever it was is irrelevant. What is mostly important here is that the two different solutions were generated by two different questions. The first solution was an answer to the question, How can we make sure that we do not bury people who are still alive? The second was an answer to the question, How can we make sure that everyone we bury is dead?

The point is that all the answers we ever get are responses to questions. The questions may not be evident to us, especially in everyday affairs, but they are there nonetheless, doing their work. Their work, of course, is to design the form that our knowledge will take and therefore to determine the direction of our actions. A great deal of stupid and/or crazy talk is produced by bad, unacknowledged questions which inevitably produce bad and all-too-visible answers...

The first problem, then, in question-asking language may be stated this way: The type of words used in a question will determine the type of the words used in the answer. In particular, question-words that are vague, subjective and not rooted in any verifiable reality will produce their own kind in the answer.

A second problem arises from certain structural characteristics, or grammatical properties, of sentences. For example, many questions seem almost naturally to imply either-or alternatives. "Is that good?" (as against "bad"), "Is she smart?" (as against "dumb"), "Is he rich?" (as against "poor"), and so on. The English language is heavily biased toward "either-or-ness," which is to say that it encourages us to talk about the world in polarities. We are inclined to think of things in terms of their singular opposites rather than as part of a continuum of multiple alternatives. Black makes us think of white, rich of poor, smart of dumb, fast of slow, and so one. Naturally, when questions are put in either-or terms, they will tend to call for an either-or answer. "This is bad," "She's dumb," "He's poor," etc. There are many situations in which such an answer is all that is necessary, since the questioner is merely seeking some handy label, to get a "fix" on someone, so to speak. But, surprisingly and unfortunately, this form of question is also used in situations where one would expect a more serious and comprehensive approach to a subject...

A similar structural problem in our questions is that we are apt to use singular forms instead of plural ones. What is the cause of...? What is the reason for...? As with either-or questions, the form of these questions limits our search for answers and therefore impoverishes our perceptions. We are not looking for causes, reasons, or results, but for the cause, the reason, and the result. The idea of multiple causality is certainly not unfamiliar, and yet the form in which we habitually ask some of our most important questions tends to discourage our thinking about it. What is the cause of your overeating? What will be the effect of school integration? What is the problem that we face? I do not say that a question of this sort rules out the possibility of our widening our inquiries. But to the extent that we allow the form of such questions to get unchallenged, we are in danger of producing shallow and unnecessarily restricted answers.

This is equally true of the third source of problems in question-asking language, namely, the assumptions that underlie it. Unless we are paying very close attention, we can be led into accepting as fact the most precarious and even preposterous ideas...

All morning, Graham clings to the argument that he believes in the rule of law. And as he does so, he explains that the lawbreaking that happened with respect to torture: a) wasn't lawbreaking, b) was justifiable lawbreaking, c) was lawbreaking done with the complicity of congressional Democrats, d) doesn't matter because al-Qaida is terrible, or e) wouldn't be lawbreaking if the Spanish police were doing it.

One of the great triumphs of Reagan-era conservatism was to convince Americans that paying taxes so that the government could spend the money at home was foolish and wrong, but paying taxes so that the government could spend the money defending other people around the world was patriotic.

...You have to recall that there was no discussion, zero, when the last administration asserted without any debate that we were engaged in a war without end, for which costs could not be measured nor should they be. It was accepted by members of both parties as a simple imperative and no discussion of cost-benefit analyses were even on the table. But when it comes to directly benefiting Americans with a life and death threat of another sort, that's all we talk about. This is not an accident.

When the supposed right to health care is widely recognized, as in the United Kingdom, it tends to reduce moral imagination. Whenever I deny the existence of a right to health care to a Briton who asserts it, he replies, “So you think it is all right for people to be left to die in the street?”

When I then ask my interlocutor whether he can think of any reason why people should not be left to die in the street, other than that they have a right to health care, he is generally reduced to silence. He cannot think of one.

I can think of a lot of things wrong with this argument. In the first place, perhaps Dalrymple (that's the author's name) ought to ask different people from the men on the Clapham omnibus. Secondly, it's weird that the people he asks always give the same answer and are stumped by the same objection. Third, Dalrymple's question is adequately answered by the person, who takes it as self-evident that no one should be left to die in the street when someone can do something about it.

Rights, for the average guy on the Clapham omnibus, are like that. Ask the average American on the 151 Sheridan whether she has the right to private property, and she will say "yes." Ask her why it shouldn't be the case that no one should take away her goods for no reason at all and she will stare at you and repeat that she has a right to private property.

The recognition of baseline inalienable rights (so we can say for the sake of argument) does not mean one lacks moral imagination...