Are there degrees of belief?

John Maynard Keynes claimed that not all probabilities were comparable. Frank Ramsey argued that they were, and that Keynes's views to the contrary rested on a confusion of degree of entailment and degree of belief. We will argue that Keynes and Ramsey largely talked past each other, and yet that there are issues of great significance underlying their dispute. In particular, the simple principle of maximizing expected utility may be seen in a new light as one step of a rich and complex process.     

范畴三段论推理中信念偏差效应的实验研究

本研究利用三段论评价任务,分析了已有信念与三段论逻辑状态间的交互影响,探讨了三段论推理判断中信念偏差的存在与作用机制,同时从信念偏差角度对心理模型理论进行了初步验证。结果发现：1．范畴三段论推理的逻辑判断过程中存在信念偏差效应;2．信念偏差效应以逻辑状态与结论可信性交互作用的方式存在;3当逻辑结果与信念相一致时,信念会促进逻辑反应,反之则妨碍逻辑反应;4．信念偏差效应对逻辑有效、结论不可信的单模型三段论问题影响最大,而对逻辑有效、结论不可信的多模型三段论问题相对影响最小。     

道德信仰的演变及其规律性

道德信仰的演变既表现为共时态的亢进律、波动律、蜕变律,又表现为历时态的崇拜、服从、自由。两交织使道德信仰的演变呈现出复杂性。     

A Study of the Benefit of Social and Religious Support on Church Members During Times of Crisis

A majority of Americans participate in religious services and identify themselves as members of a faith community. Understanding the role that religion plays in people's lives is essential to developing a comprehensive model of social support during times of crisis. The purpose of the current study was to identify the resources of social support that are helpful for church members during times of crisis. Although research on the impact of social support has identified several types of support—and the function of such support—to people undergoing difficult times, researchers have not looked at the impact of religious beliefs and participation in religious communities on social support to any significant extent. The current study collected questionnaire data from 23 members of one congregation who experienced a personal crisis. Analysis of the data shows that religious beliefs and the support provided by the religious community were seen as extremely helpful in times of crisis. Implications for incorporating people's religious beliefs and participation in religious communities into future investigations of social support are discussed.     

Chisholm's Epistemic Principles

Abstract: An exposition and discussion of Chisholm's “epistemic principles.” These are compared with relevant views of Wilfrid Sellars and Richard Foley. A further comparison, with the approach favored by Descartes, is argued to throw light on the status of such principles.     

The ‘mad scientists’: Psychoanalysis,dream and virtual reality2

The author explores the concept of reality‐testing as a means of assessing the relationship with reality that prevails in dream and in virtual reality. Based on a model developed by Jean Laplanche, she compares these activities in detail in order to determine their respective independence from the function of reality‐testing. By carefully examining the concept of hallucination in the writings of Freud and Daniel Dennett, the author seeks to pinpoint the specific modalities of interaction between perceptions, ideas, wishes and actions that converge in the ‘belief’ and in the ‘sense of reality’. The paper's main thesis consists of the distinction that it draws between immediacy‐testing and reality‐testing, with the further argument that this distinction not only dissipates the conceptual vagueness that generally surrounds the latter of the two concepts but also that it promotes a more precise analysis of the function of reality in dream and in virtual reality.     

Virtual reality and the new psychophysics

Virtual reality (VR) promises methodological rigour with the extra benefit of allowing us to study the context-dependent behaviour of individuals in their natural environment. Pan and Hamilton (2018, Br. J. Psychol.) provide a useful overview of methodological recommendations for using VR. Here, we highlight some other aspects of the use of VR. Our first argument is that VR can be useful by virtue of its differences from the normal perceptual environment. That is, by virtue of its relative non-realism and poverty of its perceptual elements, it can actually offer increased clarity with respect to the features of interest for the researcher. Our second argument is that VR exerts its measurable influence more by eliciting an acceptance of the virtual world (i.e., ‘suspension of disbelief’) rather than by eliciting a true belief of the realism of the VR environment. We conclude by providing a novel suggestion for combining neuroimaging methods with embodied VR that relies on the suspension of disbelief.     

道德信仰简论

道德信仰是时代的强烈呼唤。道德信仰的本质是人在道德人格上的自我超越，它具有高度的主体自觉性、形上性和价值整合性，具有道德境界的提升功能、道德人格的塑造功能、道德行为的动力功能和道德秩序的控制功能。     

The impact of event vividness,event severity,and prior paranormal belief on attributions towards a depicted remarkable coincidence experience: Two studies examining the misattribution hypothesis

Two studies examine the impact event vividness, event severity, and prior paranormal belief has on causal attributions for a depicted remarkable coincidence experience. In Study 1, respondents (n = 179) read a hypothetical vignette in which a fictional character accurately predicts a plane crash 1 day before it occurs. The crash was described in either vivid or pallid terms with the final outcome being either severe (fatal) or non‐severe (non‐fatal). Respondents completed 29 causal attribution items, one attribution confidence item, nine scenario perception items, a popular paranormal belief scale, and a standard demographics questionnaire. Principal axis factoring reduced the 29 attribution items to four attribution factors which were then subjected to a 2 (event vividness) × 2 (event severity) × 2 (paranormal belief) MANCOVA controlling for respondent gender. As expected, paranormal believers attributed the accurate crash prediction less to coincidence and more to both paranormal and transcendental knowing than did paranormal sceptics. Furthermore, paranormal (psychokinesis) believers deemed the prediction more reflective of paranormal knowing to both (1) a vivid/non‐fatal and (2) a pallid/fatal crash depiction. Vividness, severity, and paranormal belief types had no impact on attribution confidence. In Study 2, respondents (also n = 179) generated data that were a moderately good fit to the previous factor structure and replicated several differences across attributional pairings albeit for paranormal non‐believers only. Corresponding effects for event severity and paranormal belief were not replicated. Findings are discussed in terms of their support for the paranormal misattribution hypothesis and the impact of availability biases in the form of both vividness and severity effects. Methodological issues and future research ideas are also discussed.     

‘They will not control us’: Ingroup positivity and belief in intergroup conspiracies

This research examined the role of different forms of positive regard for the ingroup in predicting beliefs in intergroup conspiracies. Collective narcissism reflects a belief in ingroup greatness contingent on others’ recognition. We hypothesized that collective narcissism should be especially likely to foster outgroup conspiracy beliefs. Non‐narcissistic ingroup positivity, on the other hand, should predict a weaker tendency to believe in conspiracy theories. In Study 1, the endorsement of conspiratorial explanations of outgroup actions was positively predicted by collective narcissism but negatively by non‐narcissistic ingroup positivity. Study 2 showed that the opposite effects of collective narcissism and non‐narcissistic ingroup positivity on conspiracy beliefs were mediated via differential perceptions of threat. Study 3 manipulated whether conspiracy theories implicated ingroup or outgroup members. Collective narcissism predicted belief in outgroup conspiracies but not in ingroup conspiracies, while non‐narcissistic ingroup positivity predicted lower conspiracy beliefs, regardless of them being ascribed to the ingroup or the outgroup.