By Paul Helm
How can we shape and regulate our ideals concerning the international? whereas accepting that what we think is dependent upon facts, and accordingly isn't without delay lower than our keep watch over, Professor Helm argues that no idea of information is entire with no criteria for accepting and rejecting facts as belief-worthy. those criteria, or belief-policies, aren't themselves decided by way of facts, yet be sure what counts as credible proof. in contrast to unmarried ideals, Helm argues, belief-policies are at once topic to the desire, and accordingly to weak spot of will and self-deception. Helm unearths the significance of the belief of belief-policies in numerous components of philosophy, specifically the philosophy of faith.
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Extra info for Belief Policies
Similarly, perhaps, if one holds an anti-evidentialist ethic of belief of the kind that some have suggested can be found in some of the writings of Kierkegaard. Difficulties arising over the degree of thoroughness of any epistemic inquiry also arise over its termination. Suppose that a person knows that p. Then p is true. It follows that any evidence that may come to hand against the truth of p must be misleading, since such evidence 30 Belief, knowledge, and norm supports the falsity of something that is known to be true.
But if knowing simply confers the right to consider p as reasonable, then the inquirer in such a position does not have the right to disregard all future evidence. In support of Chisholm it may be argued that in addition to having good evidence for p, and p\ being true, for it to be rational for a person to disregard any future evidence that person must be entitled to believe that there are no truths that would undermine the belief. If one justifiably believes that there are not such defeating truths then it is permissible, though presumably not obligatory, to ignore the possibility of extra evidence coming to hand which would defeat the proposition in question.
Are central epistemic questions. ' where A is some action or policy. There is a parallel between epistemology and ethics, in that both have to do with standards. If this is so then presumably it is possible to raise similar sorts of questions about belief and its warrant as about action and its morality. e. there is no evidential epistemic warrant to do so) nevertheless he may believe that p? Or are all situations such that either a person must believe that p or refrain from believing p? Again, one can ask, can there be situations in which the evidence for p balances the evidence for not-^, and in which, therefore, the rational course is to suspend belief, situations in which, in this sense, there is epistemic indifference?