Javascript Menu by Deluxe-Menu.com
MindPapers is now part of PhilPapers: online research in philosophy, a new service with many more features.
 
 Compiled by David Chalmers (Editor) & David Bourget (Assistant Editor), Australian National University. Submit an entry.
 
   
click here for help on how to search

5.1b.1. Belief, Misc (Belief, Misc on PhilPapers)

Bortolotti, Lisa (2009). The Epistemic Benefits of Reason Giving. Theory and Psychology 19 (5):1-22.   (Google)
Abstract: There is an apparent tension in current accounts of the relationship between reason giving and self knowledge. On the one hand, philosophers like Richard Moran (2001) claim that deliberation and justification can give rise to first-person authority over the attitudes that subjects form or defend on the basis of what they take to be their best reasons. On the other hand, the psychological evidence on the introspection effects and the literature on elusive reasons suggest that engaging in explicit deliberation or justification leads subjects to report attitudes that are not consistent with their previous attitudes or with their future behavior. On the basis of these findings, Tim Wilson (2002) argues that analyzing reasons compromises self knowledge. I shall defend a realistic account of the effects of reason giving which is compatible with the empirical findings on introspection and also with the claim that deliberation and justification have epistemic benefits.
Bortolotti, Lisa & Cox, Rochelle (2009). 'Faultless' ignorance: strengths and limitations of epistemic definitions of confabulation. Consciousness and Cognition.   (Google)
Abstract: There is no satisfactory account for the general phenomenon of confabulation, for the following reasons: (1) confabulation occurs in a number of pathological and non-pathological conditions; (2) impairments giving rise to confabulation are likely to have different neural bases; and (3) there is no unique theory explaining the aetiology of confabulations. An epistemic approach to defining confabulation could solve all of these issues, by focusing on the surface features of the phenomenon. However, existing epistemic accounts are unable to offer sufficient conditions for confabulation and tend to emphasise only its epistemic disadvantages. In this paper, we argue that a satisfactory epistemic account of confabulation should also acknowledge those features which are (potentially) epistemically advantageous. For example, confabulation may allow subjects to exercise some control over their own cognitive life which is instrumental to the construction or preservation of their sense of self.
Bortolotti, Lisa (2005). Intentionality without rationality. Proceedings of the Aristotelian Society 105 (3):385-392.   (Cited by 1 | Google | More links)
Abstract: It is often taken for granted in standard theories of interpretation that there cannot be intentionality without rationality. According to the background argument, a system can be interpreted as having irrational beliefs only against a general background of rationality. Starting from the widespread assumption that delusions can be reasonably described as irrational beliefs, I argue here that the background argument fails to account for their intentional description
Bortolotti, Lisa (2008). What does Fido believe? Think 7 (19):7-15.   (Google)
Buckareff, Andrei A., Acceptance does not entail belief.   (Google | More links)
Abstract: D.S. Clarke has defended the claim that accepting that p entails believing that p. He refers to this thesis as “the entailment thesis.” In this paper I argue that we ought to reject the entailment thesis. Many philosophers have defended the claim that acceptance and belief are different types of mental states, or, at the very least, that there are ways of accepting propositions that are distinct from doxastic acceptance.1 Many would claim that belief and non-doxastic acceptance differ in some or all of the following six ways. First, belief aims at truth, while acceptance aims at utility or success. Second, belief is shaped by evidence; acceptance need not be shaped by evidence. Third, belief is contextindependent insofar as it is not shaped by an agent’s purposes, but acceptance is often context-dependent and shaped by an agent’s purposes. Fourth, belief is subject to an ideal of agglomeration, and acceptance is not regulated by any such ideal. Fifth, belief comes in degrees while acceptance is all or nothing. Finally, belief is not subject to direct voluntary control, while acceptance can be under our direct voluntary control (some holding that acceptance is also a mental action type). Not all of those who claim that there is a real difference between (non-doxastic) acceptance and belief take it that all of six of these are real distinctions between the two types of attitudes. And some take ‘acceptance’ to be a rather broad type that includes attitudes such as assuming, having faith, hypothesizing, imagining, trusting, and believing as ways of accepting propositions
Funkhouser, Eric & Spaulding, Shannon (2009). Imagination and other scripts. Philosophical Studies 143 (3):291-314.   (Google | More links)
Abstract: One version of the Humean Theory of Motivation holds that all actions can be causally explained by reference to a belief–desire pair. Some have argued that pretense presents counter-examples to this principle, as pretense is instead causally explained by a belief-like imagining and a desire-like imagining. We argue against this claim by denying imagination the power of motivation. Still, we allow imagination a role in guiding action as a script . We generalize the script concept to show how things besides imagination can occupy this same role in both pretense and non-pretense actions. The Humean Theory of Motivation should then be modified to cover this script role
Mele, Alfred R. (1986). Incontinent believing. Philosophical Quarterly 36 (143):212-222.   (Google | More links)
Abstract: In this paper I shall attempt to characterize a central case of incontinent believing and to explain how it is possible. Akrasiais exhibited in a variety of ways in the practical or "actional" sphere; but in the full-blown and seemingly most challenging case the akratic agent performs an intentional, free action which is contrary to a judgment of what is better or best to do that he both consciously holds at the time of action and consciously believes to be at odds with his performing the action at issue. More precisely, in intentionally and freely A-ing at t, S performs a full-blown akratic action if and only if, at t, S consciously holds a judgment to the effect that there is good and sufficient reason for his not doing an A at t. What I am after in this paper is an account of a comparable, full-blown variety of incontinent believing, and an explanation of its possibility.
Sandis, Constantine (2008). Jessica brown, anti-individualism and knowledge. Minds and Machines 18 (1).   (Google)
Shaffer, Michael J. (2006). The publicity of belief, epistemic wrongs and moral wrongs. Social Epistemology 20 (1):41 – 54.   (Google | More links)
Abstract: It is a commonplace belief that many beliefs, e.g. religious convictions, are a purely private matter, and this is meant in some way to serve as a defense against certain forms of criticism. In this paper it is argued that this thesis is false, and that belief is really often a public matter. This argument, the publicity of belief argument, depends on one of the most compelling and central thesis of Peircean pragmatism. This crucial thesis is that bona fide belief cannot be separated from action. It is then also suggested that we should accept a form of W. K. Clifford's evidentialism. When these theses are jointly accepted in conjunction with the basic principle of ethics that it is prima facie wrong to act in such a way that may subject others to serious but unnecessary and avoidable harm, it follows that many beliefs are morally wrong
Shieber, Joseph (2009). Understanding Assertion: Lessons from the False Belief Task. Language & Communication 29 (1):47-60.   (Google)
Abstract: This paper uses recent research in developmental psychology regarding the acquisition of the concept of belief in young children to explore the contrast between a disposition-based account of the principles underlying linguistic communication and the representative and highly influential intention-based accounts of assertional practice advanced by David Lewis and Donald Davidson. Indeed, evidence from recent work in developmental psychology would seem to suggest that disposition-based accounts are not only possible accounts of the acquisition of competence in assertional practice, but are in fact better than their rivals in explaining the way such competence is actually acquired.
Stalnaker, Robert C. (1981). Indexical belief. Synthese 49 (1).   (Google)