Psychopathological delusions have a number of features that are curiously difficult to explain. Delusions are resistant to counterevidence and impervious to counterargument. Delusions are theoretically, affectively, and behaviorally circumscribed: delusional individuals often do not act on their delusions and often do not update beliefs on the basis of their delusions. Delusional individuals are occasionally able to distinguish their delusions from other beliefs, sometimes speaking of their “delusional reality.” To explain these features, I offer a model according to which, contrary to (...) appearances, delusions are not beliefs at all. Delusions are acceptances that are generated by pathologically powerful cognitive feelings. This model has implications for the way that we should think about non-pathological doxastic states and emotions. (shrink)

Dennett has long maintained that one of the keystones of Intentional Systems Theory is an assumption of rationality. To deploy the Intentional Stance is to presume from the outset that the target of interpretation is rational. This paper examines the history of rationality constraints on mental state ascription. I argue that the reasons that Dennett and his philosophical brethren present for positing rationality constraints are not convincing. If humans are found to be rational, this will not be because a presumption (...) of rationality must be built into the deployment of the Intentional Stance. It will be an empirical finding. Rationality will be an outcome of mental state ascription rather than a condition on ascription. (shrink)

The principle of insufficient reason is one of those philosophic concepts that are highly symptomatic concerning the ultimate presuppositions of the person who accepts them as fundamental. This principle asserts that where we do not have sufficient reason to regard one possible case as more probable than another, we may treat them as equally probable. It has been violently rejected by various logicians, asserted to produce absurdities, and yet has remained persuasively attractive, being accepted, for example, by such an outstanding (...) logician as Dotterer. It may hence be worth while to inquire what the acceptance of this principle implies and what is the source of its persuasiveness. (shrink)

The third of October, 1949, was the 2,500th anniversary of Confucius’ birth. This date has been under dispute for more than 2,000 years. Early and reliable accounts state that the birth was on a certain day of the Chinese sixty-day cycle and that it was fifty days after an eclipse of the sun. But those same accounts list eclipses of the sun in two successive months, something that is impossible in China. Only recently has any one bothered to calculate which (...) eclipse actually occurred and discover that, in a period of twenty years before and after the birth, only one eclipse of the sun occurred on that day of the cycle and was visible at Confucius’ birthplace. So this date can be fixed accurately by modern scientific methods.1. (shrink)