Evidence of Factive Norms of Belief and Decision

According to factive accounts of the norm of belief and decision-making, you should not believe or base decisions on a falsehood. Even when the evidence misleadingly suggests that a false proposition is true, you should not believe it or base decisions on it. Critics claim that factive accounts are counterintuitive and badly mischaracterize our ordinary practice of evaluating beliefs and decisions. This paper reports four experiments that rigorously test the critic’s accusations and the viability of factive accounts. The results undermine the accusations and provide the best evidence yet of factive norms of belief and decision-making. The results also help discriminate between two leading candidates for a factive norm: truth and knowledge. Knowledge is the superior candidate.

Evidence, Judgment, and Belief at Will

Doxastic involuntarists have paid insufficient attention to two debates in contemporary epistemology: the permissivism debate and the debate over norms of assertion and belief. In combination, these debates highlight a conception of belief on which, if you find yourself in what I will call an ‘equipollent case’ with respect to some proposition p, there will be no reason why you can’t believe p at will. While doxastic involuntarism is virtually epistemological orthodoxy, nothing in the entire stock of objections to belief at will blocks this route to doxastic voluntarism. Against the backdrop of the permissivism debate and the literature on norms of belief and assertion, doxastic involuntarism emerges as an article of faith, not the obvious truth it’s usually purported to be.

SIKAP, NORMA SUBJEKTIF DAN KONTROL KEPRILAKUAN PRAKTIK PEMBIAYAAN NASABAH KOPERASI SYARIAH di KABUPATEN BOGOR

<p><em>This study aims to measure the normative attitude and behavior sharia cooperative customers in Bogor District. This type of research is a quantitative research. The data used using primary data through questionnaire. The results of this study indicate that attitudes and norms of belief have a significant or positive influence on customers' intentions to finance the sharia financial services cooperative in Bogor. Other results achieved by sharia cooperatives must improve performance to give more impression of honesty and what is in accordance with religious sharia. Where the advantages of sharia names will be more prominent than the conventional name, it is also to improve trust, evaluation, motivation and behavior of customers in financing the sharia financial services cooperatives. So that the financing intentions in accordance with the sharia can be realized properly.</em></p>

BLAME AND WRONGDOING

ABSTRACTThe idea that one can blamelessly violate a norm is central to ethics and epistemology. The paper examines the prospects for an account of blameless norm violation applicable both to norms governing action and norms governing belief. In doing so, I remain neutral on just what are the norms governing action and belief. I examine three leading suggestions for understanding blameless violation of a norm which is not overridden by another norm: (1) doxastic accounts; (2) epistemic accounts; and (3) appeal to expected value. We see that all of these accounts face problems when understood as accounts of blameless norm violation applicable to both belief and action. This leaves a variety of options including (1) seeking an alternative account of blameless norm violation common to belief and action; (2) concluding that we cannot determine the correct account of blameless norm violation independently of what are the norms of belief; and (3) abandoning the project of finding a common account of blameless norm violation common to ethics and epistemology.

The Practice of Assertion under Conditions of Religious Ignorance

The knowledge and attendant justification norms of belief and assertion serve to regulate our doxastic attitudes towards, and practices of asserting, various propositions. I argue that conforming to these norms under conditions of religious ignorance promotes responsible acts of assertion, epistemic humility, and non–dogmatic doxastic attitudes towards the content of one’s own faith. Such conformity also facilitates the formation of the religious personality in a healthy direction in other ways. I explore these ideas in relation to the Christian faith tradition, but my reflections generalize.