AbstractAn influential account or group belief analyzes it as a form ofjoint commitmentby group members. In spite of its popularity, the account faces daunting objections. I consider and reply to two of them. The first, due to Jennifer Lackey, is that the joint commitment account fails as an account of groupbeliefsince it cannot distinguish groupbeliefsfrom groupliesandbullshit. The second is that the joint commitment account fails because it makes group beliefvoluntary, whereas genuine belief isinvoluntary. I propose an amendment to the basic joint commitment account which offers a unified reply to both objections. Although my novel account of group belief departs from the basic joint commitment account, it retains its spirit. The account entails that genuine group belief is much rarer than proponents of the joint commitment account have hitherto realized.
Abstract In his forthcoming Lectures on Imagination, Paul Ricoeur develops his theory by contending that the imagination may be understood across two axes. The first, horizontal axis moves from reproductive imagination at the left end to productive imagination on the right. A second, vertical axis moves from belief at the bottom to critical distance at the top. This article examines his vertical axis and seek to comprehend and appraise his distinction between imagination as belief and as critical distance. Elaboration of the vertical axis remains significant both as a matter of exegesis internal to the Lectures and, more substantively, as an opening, perhaps especially in our parlous times, to the availability of a distinction between critical distance and being captured by belief. While the article values the potential positive role of critical distance as providing a location for alternative perspectives on and critique of existing imaginative frameworks, it questions Ricoeur's claims that the vertical axis permits even at the top an escape from belief or that belief is necessarily negative. In developing this response, the article initially returns to subtleties in Ricoeur's presentation in the Lectures that his main argument on the vertical axis does not pursue, and it then turns to engage in a contrast between Ricoeur's argument in the Lectures and his argument in the Lectures on Ideology and Utopia. Part of the claim is that perspectives in both hermeneutics and phenomenology to which Ricoeur otherwise adheres challenge his conclusion that critical distance permits an escape from belief. These perspectives also challenge the kind of phenomenological stance Ricoeur develops and so reveal conflicts between hermeneutics and phenomenology and between various strands of phenomenology. The article develops its analysis in particular by distinguishing between Ricoeur's emphasis on imagination as as if or as seeing as. The article concludes by showing the interrelation of the argument about the persistence of belief to contemporary theory in behavioral economics. The article's thesis, then, has substantial implications for the construction of Ricoeur's vertical axis, for the implications of this axis in relation to Ricoeur's other work, and for its engagement with and expansion of contemporary social theory.
Exam Board: SQA Level: Higher Subject: RMPS First Teaching: August 2018 First Exam: June 2019 The only resource for RMPS at Higher level, by a bestselling author and expert in the field. Completely updated with the latest SQA assessment changes. This book provides comprehensive coverage of the updated Higher in Religious, Moral and Philosophical Studies, but is also ideal for students across Scotland studying key topic areas in Morality and Belief as part of the broad general education and the senior phase of RME. - Written in a lively, accessible and engaging style that reflects real-life situations and moral issues - Highlights the importance of dealing with varieties of belief within religious traditions - Deals with up-to-date contemporary and topical issues in a highly practical manner.
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Belief and Organization examines the alternative belief systems which contemporary organizational actors live by and through which they seek to find meaning within the dominant (neo)capitalist social order. The widespread search for personal meaning reflects what Charles Taylor refers to as the 'massive subjective turn of modern culture' and a corresponding drive to locate subjective 'sources of significance. Such subjectivist strategies enable people to disregard, resist or subvert the globalizing capitalist imperatives that would otherwise have them become worshippers of the new human gods. Alternative belief systems take a variety of forms and contributors to this volume represent a range of positions - some religious or spiritual, others secular, which are presently being adopted and acted on in European and US workplaces. The authors of this work have deliberately courted an international framing of the issues in order to better reflect trends in organizational conduct in the Western hemisphere. By this heterodox approach, they intentionally seek to spread the net to embrace a wider set of religious and non-religious beliefs and affiliations.
AbstractThis paper experimentally explores the epistemic conditions behind people's non‐equilibrium behaviour in the centipede games. We propose a novel design of laboratory experiment to elicit people's first‐ and second‐order beliefs regarding their opponents' choices and beliefs. The measured beliefs, together with the choice data, help us to estimate people's level of rationality, belief of rationality and second‐order belief of rationality. To examine how these epistemic variables are affected by the social‐efficiency property of the classic increasing‐sum centipede game, we revisit the constant‐sum centipede and compare the measured epistemic conditions from the constant‐sum with those from the classic centipede. We find that people's non‐backward induction behaviour may be attributed to the diffusion of beliefs and higher‐order beliefs in the increasing‐sum centipede. We consider a behavioural model in which people's preferences for social efficiency are incorporated into the extended utility maximization problem. Our analytical and estimation results indicate that the presence of efficiency‐oriented players and people's belief towards the uncertain portion of such type of players may play a part in the non‐backward‐induction outcomes in experimental centipede games.
A national sample (N=3,815) of 15 to 19-year-old Canadian high school students responded to a questionnaire that assessed attitudes toward contemporary social problems, e.g., violence in schools, against women and that associated with youth gangs. Beliefs in catharsis were measured by asking respondents to indicate the extent to which participating in, and observing, aggression, reduces one's level of aggression. Males provided stronger support than females for the beliefs that participation in, and the observation of, aggressive activity reduces subsequent aggression. The perceived seriousness of social problems that involve elements of violence was unrelated to beliefs about participation in aggressive activity. However, a strong pattern of associations demonstrated that those holding cathartic beliefs with respect to the observation of aggression perceived the social problems as less serious.
