By Paul Helm
How can we shape and regulate our ideals concerning the global? whereas accepting that what we think is dependent upon facts, and as a result isn't without delay below our regulate, Professor Helm argues that no conception of information is whole with out criteria for accepting and rejecting facts as belief-worthy. those criteria, or belief-policies, aren't themselves made up our minds through facts, yet ascertain what counts as credible facts. not like unmarried ideals, Helm argues, belief-policies are at once topic to the desire, and as a result to weak point of will and self-deception. Helm finds the significance of the belief of belief-policies in different parts of philosophy, specifically the philosophy of faith.
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Sample text
The original beliefs, together with weak assent, are causally sufficient for the new belief, given Joe's continuing functioning as a cognitive agent with certain sensory and intellectual powers, and his experience of the jabbing. e. that he is surrounded by a crowd of bees; (ii) Joe's awareness of a jabbing sensation; (iii) Joe's thought that he has been stung by a bee; (iv) Joe's assenting to the evidence that he has been stung by a bee. So there are plausible examples where a person may be said to have beliefs that have been evidentially caused by other beliefs, and the provisional conclusion can be drawn (with qualifications to come later) that in such cases there is an obvious sense in which belief is not subject to the will in the strong sense.
Someone might argue, on moral grounds, that epistemology cannot be a moral matter because all moral matters have to do directly with issues of pleasure and pain, or with human welfare in some other sense, or with the revealed will of God, and epistemology has to do with truth and evidence, which is not the same thing. For believing to be a moral matter, on this view, it would have to be shown that it had inevitably and invariably to do with pleasure and pain or human welfare, and that one could set oneself the policy of believing those things that maximise pleasure and minimise pain.
If I report to you the things I now see and hear and feel — the chances are that my report will be correct. I will be telling you something I know. And so, too, if you report the things that you think you now see and hear and feel. To be sure, there are hallucinations and illusions. People often think they see or hear or feel things that in fact they do not see or hear or feel. But from this fact — that our senses do sometimes deceive us — it hardly follows that your senses and mine are deceiving you and me right now.