quis est beneficium
latin, “where is the benefit?” a type of logical fallacy in which one claims one didn’t do something bad because it was not in one’s interests to do so. an example would be, “why would i steal from the cash register? it’s going to hurt the business if i do, and then i might lose my job.”
the argument is usually used on behalf of someone else: for example, ludo martens (1995) argues that stalin could not possibly have m-ssacred millions of russians because he needed them to fight ww2; fogel & engermann claimed- that american slavery was not very bad because it was in the best interests of slaveowners to have content slaves.
the argument is a fallacy because it -ssumes that all relevant motives of the actor are well-established, and lead away from the act. it does not account for motives like personal hatred, shame, fear, spite, ideology, and so on.
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– in -time on the cross- (1971); the book was conclusively debunked by david & stampp, -reckoning with slavery- (1976).
one frequently encounters -quis est beneficium?- arguments among holocaust deniers of all stripes. among such worthies it is claimed that hitler/stalin/enver pasha could not possibly have wanted to m-ssacre all those millions because it was a nuisance to try.
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