This bold and lively essay is one of those rarest of intellectual achievements, a big small book. In its short length are condensed enormous erudition and impressive analytical scope. With verve and self-assurance, it addresses a broad, central question: How can we improve our understanding of the large-scale processes and structures that transformed the world of the nineteenth century and are transforming our world today? Tilly contends that twentieth-century social theories have been encumbered by a nineteenth century heritage of “pernicious (...) postulates.” He subjects each misleading belief to rigorous criticism, challenging many standard social science paradigms and methodologies. As an alternative to those timeless, placeless models of social change and organization, Tilly argues convincingly for a program of concrete, historically grounded analysis and systematic comparison. To illustrate the strategies available for such research, Tilly assesses the works of several major practitioners of comparative historical analysis, making skillful use of this selective review to offer his own speculative, often unconventional accounts of our recent past. Historically oriented social scientists will welcome this provocative essay and its wide-ranging agenda for comparative historical research. Other social scientists, their graduate and undergraduate students, and even the interested general reader will find this new work by a major scholar stimulating and eminently readable. This is the second of five volumes commissioned by the Russell Sage Foundation to mark its seventy-fifth anniversary. "In this short, brilliant book Tilly suggests a way to think about theories of historical social change....This book should find attentive readers both in undergraduate courses and in graduate seminars. It should also find appreciative readers, for Tilly is a writer as well as a scholar." —Choice. (shrink)

This paper is concerned with the construction of a base contraction (revision) operation such that the theory contraction (revision) operation generated by it will be fully AGM-rational. It is shown that the theory contraction operation generated by Fuhrmann's minimal base contraction operation, even under quite strong restrictions, fails to satisfy the "supplementary postulates" of belief contraction. Finally Fuhrmann's construction is appropriately modified so as to yield the desired properties. The new construction may be described as involving a modification of (...) safe (base) contraction so as to make it maxichoice. (shrink)

The most important and common solution to the Pyrrhonian skeptic’s regress problem is foundationalism. Reason-giving must stop somewhere, argues the foundationalist, and the fact that it does stop does not threaten knowledge or justification. The foundationalist has a problem, though; while foundationalism might adequately answer skepticism, it does not allow for a satisfying reply to the skeptic. The feature that makes a belief foundationally justified is not the sort of thing that can be given to another as a reason. (...) Thus, if foundationalism is true, we can only fall silent in the face of a challenge to our epistemically basic beliefs. Call this the practical or existential problem of foundationalism. Thomas Reid offers a rather stunning solution to this problem. Humor, he thinks, can be used to defend basic beliefs which cannot be defended by argument. We develop and defend an account on which Reid is correct and emotions such as rueful amusement can be invoked to rationally persuade the skeptic to accept foundationally justified beliefs. Then, inspired by Kierkegaard, we extend the account to foundational moral and religious beliefs. (shrink)

I argue that our justification for beliefs about the external physical world need not be constituted by any justified beliefs about perceptual experiences. In this way our justification for beliefs about the physical world may be nondoxastic and this differentiates my proposal from traditional foundationalist theories such as those defended by Laurence BonJour, Richard Fumerton, and Timothy McGrew. On the other hand, it differs from certain non-traditional foundationalist theories such as that defended by James Pryor according to which perceptual experience (...) is sufficient to justify beliefs about the external world. I propose that justification for propositions describing our perceptual experiences partially constitutes any justification we may possess for beliefs concerning the external world. In this way, our justification for beliefs about the physical world may only be inferential since it is grounded in any justification we have for at least one other proposition. This theory occupies an intermediate position between the two aforementioned foundationalist accounts, which allows it to sidestep problems that confront each of them. (shrink)

Anthropomorphism, or the attribution of human properties to nonhuman entities, is often posited as an explanation for the origin and nature of God concepts, but it remains unclear which human properties we tend to attribute to God and under what conditions. In three studies, participants decided whether two types of human properties—psychological properties and physiological properties—could or could not be attributed to God. In Study 1, participants made significantly more psychological attributions than physiological attributions, and the frequency of those attributions (...) was correlated both with participants’ religiosity and with their attribution of abstract, theological properties. In Study 2 and Study 3, participants not only showed the same preference for psychological properties but were also significantly faster, more consistent, and more confident when attributing psychological properties to God than when attributing physiological properties. And when denying properties to God, they showed the reverse pattern—that is, they were slower, less consistent, and less confident when denying psychological properties than when denying physiological properties. These patterns were observed both in a predominantly Christian population and a predominantly Hindu population. Overall, we argue that God is conceptualized not as a person in general but as an agent in particular, attributed a mind by default but attributed a body only upon further consideration. (shrink)

AbstractWhat explains followers’ attraction to tyrannical leaders? They systematically coerce, belittle, and manipulate, often at the expense of subordinates’ mental and physical well-being and their organization’s long-term interests. To help address the question, we examine the tendencies of people who view the tyrannical leader prototype (characterized by domineering, pushy, manipulative, loud, conceited, and selfish traits) as a component of effective leadership (Epitropaki and Martin in J Appl Psychol 89:293–310, 2004; Foti et al. in Leadersh Q 23:702–717, 2012). Specifically, we apply (...) moral and evolutionary psychology to propose and empirically test a mediation model in which belief in a dangerous world (Altemeyer in Enemies of freedom: understanding right-wing authoritarianism. Jossey-Bass, San Francisco, 1988) links positively with endorsement of the tyrannical leader traits, as mediated through the binding components (loyalty, authority, and sanctity) of moral foundations theory (Graham et al. J Pers Soc Psychol 101:366–385, 2011). Regarding gender, our model proposes that the link between the binding foundations and tyrannical leadership endorsement is stronger among males than females. Our overall model was supported across two independent samples of working adults; we also anticipated and found a direct negative association between the individualizing moral foundations (care and harm) and endorsement of the tyrannical prototype. These findings provide insights into the circumstances under which tyrannical traits are viewed as part of effective leadership. (shrink)

The aim of the present paper is to offer a critical examination of the episte- mological foundations of rational emotive behavior therapy (REBT). Taking the tension between the basic presupposition between REBT and the ABC cognitive model constituting its core as its cue, the paper focuses on the causal relation between cognition and emotion and tries to argue that, at closer inspection, neither the theoretical, nor the experimental reasons ad- duced in favor of the idea of a determining role of (...) cognition in the appear- ance of mental disturbance actually hold. (shrink)

In the course of our daily lives we make lots of evaluations of actions. We think that driving above the speed limit is dangerous, that giving up one’s bus seat to the elderly is polite, that stirring eggs with a plastic spoon is neither good nor bad. We understand too that we may be praised or blamed for actions performed on the basis of these evaluations. The same is true in the case of certain beliefs. Sometimes we blame people for (...) what they believe falsely or irrationally. On occasion, we praise them for their intellectual discoveries. The goal of the present study is to describe the foundations which allow for these kinds of judgments. If you think that people are not always forgivable for what they believe, you will find in this book the resources to defend this thought. (shrink)

This essay presents a philosophical and computational theory of the representation of de re, de dicto, nested, and quasi-indexical belief reports expressed in natural language. The propositional Semantic Network Processing System (SNePS) is used for representing and reasoning about these reports. In particular, quasi-indicators (indexical expressions occurring in intentional contexts and representing uses of indicators by another speaker) pose problems for natural-language representation and reasoning systems, because--unlike pure indicators--they cannot be replaced by coreferential NPs without changing the meaning of (...) the embedding sentence. Therefore, the referent of the quasi-indicator must be represented in such a way that no invalid coreferential claims are entailed. The importance of quasi-indicators is discussed, and it is shown that all four of the above categories of belief reports can be handled by a single representational technique using belief spaces containing intensional entities. Inference rules and belief-revision techniques for the system are also examined. (shrink)

The Biological Foundations of Belief is a groundbreaking study of the relationship between biology and religion. Wesley Raymond Wells argues that human belief systems are deeply rooted in our biological makeup, and that understanding this connection can shed new light on the origins and evolution of religion. This book is a fascinating exploration of the intersection between science and spirituality. This work has been selected by scholars as being culturally important, and is part of the knowledge base of (...) civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This essay presents a philosophical and computationol theory of the representation of de re, de dlcto, nested, and quasi-indexical belief reports expressed in natural language. The propositional Semantic Network Processing System (SNePS) is used for representing and reasoning about these reports. In particular, quasi-indicators (indexical expressions occurring in intentional contexts and representing uses of indicators by another speaker) pose problems for natural language representation and reasoning systems, because--unlike pure indicators --they cannot be replaced by coreferential NPs without changing the (...) meaning of the embedding sentence. Therefore, the referent of the quasi-indicator must be represented in such a way that no invalid coreferential claims are entailed. The importance of quasi-indicators is discussed, and it is shown that all four of the above categories of belief reports can be handled by a single representational technique using belief spaces containing intensional entities. Inference rules and belief-revision techniques for the system are also examined. (shrink)

Two justifications of backward induction (BI) in generic perfect information games are formulated using Bonanno's (1992; Theory and Decision 33, 153) belief systems. The first justification concerns the BI strategy profile and is based on selecting a set of rational belief systems from which players have to choose their belief functions. The second justification concerns the BI path of play and is based on a sequential deletion of nodes that are inconsistent with the choice of rational (...) class='Hi'>belief functions. (shrink)

Religious beliefs have often been taken either as absolutely foundational to all others or as ultimately founded on something else. This essay starts with an endorsement of the contemporary critique of foundationalism but sets its task as to search for the foundation of religious belief after foundationalism. In its third and main part, it argues for a Wittgensteinian reflective equilibrium as such a foundation. In this reflective equilibrium, religious beliefs are no more and no less foundational to, (...) or founded by, other beliefs and practices. To appreciate this perspective better, I argue,in the first part, that Kai Neilsen's charge of Wittgenstein as a fideist is not accurate, and, in the second part, that D. Z. Phillips's fideistic contentions are unWittgensteinian. (shrink)

This paper is an attempt to put forward a new kind of partial model for representing belief states. I first introduce some philosophical motivations for working with partial models. Then, I present the standard (total) model proposed by Hintikka, and the partial models studied by Humberstone and Holliday. I then show how to reduce Hintikka’s semantics in order to obtain a partial model which, however, differs from Humberstone’s and Holliday’s. The nature of such differences is assessed, and I provide (...) motivations for using the newly proposed semantics rather than the existing ones. Finally, I review some promising philosophical applications of the ideas developed throughout the discussion. (shrink)

Many epistemologists accept some version of the following foundationalist epistemic principle: if one has an experience as if p then one has prima facie justification that p. I argue that this principle faces a challenge that it inherits from classical foundationalism: the problem of the speckled hen. The crux of the problem is that some properties are presented in experience at a level of determinacy that outstrips our recognitional capacities. I argue for an amendment to the principle that adds to (...) its antecedent the requirement that the subject have a recognitional capacity with respect to the given property. (shrink)

This is a follow-up to The Future of Belief, and it resumes and develops all the main themes of that very controversial book: the dehellenisation of philosophy and theology, the rejection of the correspondence theory of truth, the identification of man and consciousness, the radical mutability of dogma, the assertion that God does not exist since He is beyond being, and the attendant distinction between being and reality. There is, in fact, little or nothing that is new in the (...) way of thesis or conclusion; Professor Dewart is concerned rather with re-examining and strengthening the foundations of his position. The Future of Belief was a kind of manifesto addressed to the world at large; the present book is more technical, and seems to be addressed to philosophers and theologians: at least it is doubtful whether anybody else will have the patience and mental equipment to read it through. Even at that the book is heavy going, and the task of reading it is not sufficiently lightened by the realisation that something important is being said. This, however, is a personal judgment : a very competent Catholic scholar has already hailed the Foundations as the book that will dominate Christian thinking for the next decade or so. (shrink)

Recent research (Bering 2002, 2006) into what has become known as “the folk psychology of souls” demonstrates that humans intuitively believe that others survive death. Additional research (Harris & Gimenéz, 2005; Astuti & Harris, 2008) has demonstrated that this belief is highly context sensitive. In this thesis, the author presents this research and provides a critical analysis of the findings based on philosophical and empirical concerns. The author also presents and critically analyses several theories that have been proposed to (...) explain this intuitive belief: intuitive Cartesian substance dualism (Bloom, 2004); the simulation constraint theory (Bering, 2006); the imaginative obstacle theory (Nichols, 2007); and terror management theory (Pyszczynski, Rothschild, & Abdollahi, 2008; Vail III, et al., 2010). The author argues, based on philosophical concerns, and anthropological and psychological empirical evidence, that none of the proposed theories are up to the task of giving a cognitive account of the folk psychology of souls. The author then argues for three interconnected theses to provide a cognitive account for why humans intuitively believe that others survive death. The first thesis, from which the second and third theses follow, is that the acceptance of afterlife beliefs is predisposed by a specific, and already well-documented, imaginative process—the offline social reasoning process. The second thesis is that afterlife beliefs are social in nature. The third thesis is that the living imagine the deceased as socially embodied in such a way as to continue to fulfill on-going social obligations with others. The author further suggests six reasons why the fantasy/reality distinction breaks down for the imaginer such that the continued existence of the decedent in the afterlife is believed to be real. Finally, the author suggests avenues for further research that would support this cognitive account. (shrink)

Philosophical Foundation argues for clarity over and against meaninglessness, which is implicit in various forms of skepticism and fideism. Throughout the book, critical analysis is applied to unexamined assumptions in the areas of metaphysics and ethics in order to address long-standing disputes.

ABSTRACT The major approaches to belief revision and non monotonic reasoning proposed in the literature differ along a number of dimensions, including whether they are “syntax- based” or “semantic-based”, “foundational” or “coherentist”, “consistence-restoring” or “inconsistency-tolerant”. Our contribution towards clarifying the connections between these various approaches is threefold: •We show that the two main approaches to belief revision, the foundations and coherence theories, are mathematically equivalent, thus answering a question left open in [Gar90, Doy92], The distinction between syntax-based (...) approaches to revision and approaches based on (semantic) preferential structures falls along similar lines, and their expressive equivalence is a consequence of this result. •We formally clarify the connection between belief revision and non monotonic reasoning, in a particularly simple way which also throws light on the connection between consistence- restoring and reasoning-from-inconsistency approaches [BDP95]. •As a direct application of the above, we show that Poole's (syntax-based) system of default reasoning and Shoham's preferential semantic for non monotonic reasoning are also expressively equivalent, in that they can represent the same set of non monotonic consequence relations. (shrink)

ABSTRACT The major approaches to belief revision and non monotonic reasoning proposed in the literature differ along a number of dimensions, including whether they are ?syntax- based? or ?semantic-based?, ?foundational? or ?coherentist?, ?consistence-restoring? or ?inconsistency-tolerant?. Our contribution towards clarifying the connections between these various approaches is threefold: ?We show that the two main approaches to belief revision, the foundations and coherence theories, are mathematically equivalent, thus answering a question left open in [Gar90, Doy92], The distinction between syntax-based (...) approaches to revision and approaches based on (semantic) preferential structures falls along similar lines, and their expressive equivalence is a consequence of this result. ?We formally clarify the connection between belief revision and non monotonic reasoning, in a particularly simple way which also throws light on the connection between consistence- restoring and reasoning-from-inconsistency approaches [BDP95]. ?As a direct application of the above, we show that Poole's (syntax-based) system of default reasoning and Shoham's preferential semantic for non monotonic reasoning are also expressively equivalent, in that they can represent the same set of non monotonic consequence relations. (shrink)

This paper offers a sketch of welfarist pluralism, a view that is intended to resolve a difficulty for non-derivative pluralists about normative reasons for belief. Welfarist pluralism is the view that all reasons for belief are rooted in wellbeing, and that wellbeing has as one of its components being in a positive epistemic state. The paper explores how this view can explain various pluralist intuitions and why it offers a plausible basis for combinatorial pluralists who believe that alethic (...) and pragmatic reasons for belief combine to determine what one ought to believe. The paper also considers the relationship between theoretical rationality and wellbeing, and provides a partial argument for the derivative normativity of at least some requirements of theoretical rationality. (shrink)

Fallacious anthropomorphic attributions such as 'risky technology' take ethical accountability out of the hands of managers and relegate it to the deterministic or accidental outcomes of complex 'high risk technology'. Equally fallacious mechanistic terms such as 'organisational inertia' are borrowed from physics to apply to human organisations. The responsibility for ethically accountable decision-making is taken out of human hands and either ascribed to the mythological entity "Technology" or to the mythological bureaucratic organisation which functions as if it follows the laws (...) of physics. I argue in contrast that disasters can be prevented by demythologising the belief systems that pervade risk management literature. Risk management must reclaim ethical accountability by replacing notions such as 'risky technology', 'high risk technology', 'risky work' and 'bureaucratic drift' with 'risky assessment', 'risky management', 'risky choice' and 'multiple responsibility'. (shrink)

The fundamental question of the ethics of belief is "What ought one to believe?" According to the traditional view of evidentialism, the strength of one's beliefs should be proportionate to the evidence. Conventional ways of defending and challenging evidentialism rely on the idea that what one ought to believe is a matter of what it is rational, prudent, ethical, or personally fulfilling to believe. Common to all these approaches is that they look outside of belief itself to determine (...) what one ought to believe. In this book Jonathan Adler offers a strengthened version of evidentialism, arguing that the ethics of belief should be rooted in the concept of belief—that evidentialism is belief's own ethics. A key observation is that it is not merely that one ought not, but that one cannot, believe, for example, that the number of stars is even. The "cannot" represents a conceptual barrier, not just an inability. Therefore belief in defiance of one's evidence (or evidentialism) is impossible. Adler addresses such questions as irrational beliefs, reasonableness, control over beliefs, and whether justifying beliefs requires a foundation. Although he treats the ethics of belief as a central topic in epistemology, his ideas also bear on rationality, argument and pragmatics, philosophy of religion, ethics, and social cognitive psychology. (shrink)

This chapter addresses the question of whether perceptual beliefs can have a foundational status in epistemology. It argues that, although Audi's defense of the foundational status of perceptual beliefs does not succeed, a similar defense might succeed. It first considers a defense based on considerations of intuitive plausibility. The chapter next considers Audi's more extended defense based on a form of “epistemic realism”. According to this chapter, both defenses fail to provide any explanation of why certain experiences are (...) justificatorily relevant to the existence of certain material objects. BonJour then sketches a “best explanation” account of this justificatory relevance, and attempts to show how, despite serious difficulties, such an account can deliver foundational justification. (shrink)