Content Of Beliefs Research Articles

Credo in unam credentiam: religious beliefs are standard beliefs

Does religious belief differ in any interesting way from other kinds of belief? For now, take ‘belief' to mean how one takes the world to be, on the basis of which they act. Call beliefs like this ‘ordinary beliefs'. There are also more complicated, or abstract, beliefs. Call such beliefs ‘non-ordinary beliefs’. Are religious beliefs different in any significant or interesting way from what we call ‘standard belief’? Our analysis shows that they are not. Although the content of religious belief is different, and sometimes so is the function, religious beliefs are still mental, dispositional attitudes that aim to provide a correct representation of the world. Therefore, religious beliefs are best understood as a sub-category of standard beliefs, alongside ordinary and non-ordinary beliefs. This account of religious belief provides further insight into the meaning of belief and supports a revision of a strict demarcation between standard and non-standard beliefs.

Entrepreneurial Intentions from an Entrepreneurial Knowledge Perspective, Mediating Subjective Norms Moderates Self-Efficacy

This research aims to determine the influence of entrepreneurial knowledge on entrepreneurial intentions with the mediation of subjective norms and moderation of self-efficacy. This research is quantitative, analyzing responses to questionnaires distributed to 218 accounting education students at seven universities in Indonesia. Verify the data by hypothesis testing, then the collected data is analyzed using Partial Least Square -Structural Equation Modeling (PLS-SEM). The results of this research are that subjective norms perfectly mediate the influence of entrepreneurial knowledge on entrepreneurial intentions, but self-efficacy does not moderate the influence of entrepreneurial knowledge on entrepreneurial intentions. These results have implications to increase students' entrepreneurial intentions, the authorities should create course programs recommended by the business and industrial world, whether run by the government or the private sector. In addition, it is necessary to evaluate the entrepreneurship learning curriculum in order to increase the content of attitudes and capable beliefs. The originality of this research explores the entrepreneurial intentions of accounting education students in Indonesia. This research combines a mediation model and a moderation model.

Peningkatan Kemampuan Peserta Didik Kelas XI MA Al-Bairuny Jombang pada Materi Akidah Akhlak Berbantuan Media Sosial TikTok

Increasing students' abilities through Tiktok learning media in material on moral beliefs. The application of TikTok learning media has not been very effective because many irresponsible users display negative content which is likely to be watched by children. Therefore, children's use of social media requires supervision from teachers and parents in learning activities so that technological advances can be used optimally. The purpose of this research is to analyze students' abilities in moral belief material through the Tiktok application, analyze students' needs for Tiktok social media, what material is explained in the Tiktok video content, validator assessment of moral belief content, analyze the increase in students' ability to understand moral belief material. morals through Tiktok social media, and analyzing how much student satisfaction there is with moral aqidah material through Tiktok social media among 11th grade IPS 1 students and 24 11th grade IPS 2 students at MA AL-Bairuny Sambong Dukuh Jombang. The method used in this research is a quantitative method. Meanwhile, data collection used questionnaires and tests with the help of questionnaire instruments and interview techniques which were carried out for approximately six days. The results of the research state that the use of modern learning media is considered effective in learning moral beliefs. Students feel that explaining material using social media Tiktok is easier to understand because it uses videos and animated images that support the learning process which is in line with improving student learning outcomes. Creating creative and innovative moral creed content is a good thing to implement. Making videos through the Tiktok application is considered effective in improving students' abilities.

Accounts of perspective taking in narrative

AbstractThis paper gives an overview over two different kinds of protagonists' perspective taking in narrative texts, Free Indirect Discourse (FID) and Protagonist Projection (PP)/Viewpoint Shifting (VS), and the most important analyses of these phenomena that have been proposed within the framework of formal semantics and pragmatics. While FID is a special form of reporting self‐reflexively conscious thoughts and utterances which in contrast to indirect and direct discourse is not overtly marked as such, PP/VS renders the content of protagonists' perceptions and beliefs. The paper discusses empirical differences between these two kinds of protagonists' perspective taking with respect to syntactic embeddability and the licencing of deictic expressions and considers various analytical options to capture these differences.

What Teachers Think about Children's Autonomy at School

Twenty-one semi-structured interviews with school teachers were conducted in order to study the analysis of their beliefs about student autonomy and pedagogical practices that support its development. As a result, three groups of teachers' beliefs were identified. The typology of beliefs was based on the following criteria: content of beliefs, degree of their stability, practices used to support autonomy, attitudes towards school norms and requirements. The differences in the three groups of beliefs are presented as a continuum of meanings and practices, increasing from the first group to the third group according to all the criteria identified. From the first group to the third, the value of volitional functioning increases, the importance of control in pedagogical practices decreases, and the sphere of support for autonomy within the school but outside the classroom expands.

Bridging the gap between science deniers and voice of reason

In the 2021 book “How to Talk to a Science Denier: Conversations with Flat Earthers, Climate Deniers, and Others Who Defy Reason”, Lee McIntyre introduces different anti-science movements and their reasoning. Based on personal interactions with committed science deniers and literature from various disciplines including cognitive psychology, he argues that all these communities use the same playbook in terms of reasoning about evidence, argumentation, demands on scientific certainty and recruitment of new members. Such observations allow McIntyre to propose a universal strategy to combat these beliefs by using respectful in-person engagement and effective science communication tools. His argument is rooted in the idea that anti-science beliefs are built on identities, not on the content of specific beliefs.

УНИВЕРСАЛИЗМ И ПАРТИКУЛЯРИЗМ: ФИЛОСОФСКИЕ ДИСКУССИИ ОБ ИЗУЧЕНИИ КОНСПИРОЛОГИЧЕСКИХ УБЕЖДЕНИЙ

In this article, the authors review current philosophical discussions about the essence and specific features of conspiracy beliefs, the purpose of which is to formulate its relevant definitions. The parties to the discussion are grouped around two conventionally distinguished positions, designated by the terms «universalism» («generalism») and «particularism» («minimalism»). The purpose of the article is to reveal the content of the philosophical discussion of the question about preferable way to theorize conspiracy beliefs. The purpose of the study determines the choice of comparative analysis as a key method. Particularism and universalism are compared by the authors from the point of view of the views of their representatives on the genesis of the content of conspiracy beliefs, the characteristic mechanisms for justifying such beliefs, and a number of socio-epistemological problems that arise in connection with the study of conspiracy beliefs. Based on the comparative analysis carried out, the authors draw conclusions about the adequacy of the very distinction between theoretical positions in the discussion of conspiracy theories using the dichotomy «universalism – particularism». The novelty of the presented conclusions lies not only in highlighting the content of philosophical discussions around the issues of theorization of conspiracy beliefs, but also in the critical analysis of ideas about the opposition of particularism and universalism. The practical significance of the study is to identify the limitations of the conceptual apparatus used to discuss the philosophical reflection of conspiracy beliefs.

Fluency, prediction and motivation: how processing dynamics, expectations and epistemic goals shape aesthetic judgements.

What psychological mechanisms underlie aesthetic judgements? An influential account known as the Hedonic Marking of Fluency, later developed into a Processing Fluency Theory of Aesthetic Pleasure, posits that ease of processing elicits positive feelings and thus enhances stimulus evaluations. However, the theory faces empirical and conceptual challenges. In this paper, we extend it by integrating insights from predictive processing frameworks (PPF) and the epistemic motivation model (EMM). We propose four extensions. First, fluency of a stimulus depends on perceivers' expectations-their internal model of the world. Second, perceivers also form expectations about fluency itself and thus can experience surprising fluency. These expectations can come from the individual's history, their current task and their environment. Third, perceivers can value fluency but also disfluency, reflecting their non-directional epistemic goals. Fourth, perceivers also have directional epistemic goals, preferring specific conclusions or belief content. Consequently, affective reactions depend on whether the stimulus satisfies those goals. These directional epistemic goals may override concerns about fluency or change the value of fluency associated with specific content. We review supporting evidence and introduce novel predictions. By integrating insights from PPF and EMM, our framework can better capture established fluency effects and highlights their limitations and extensions. This article is part of the theme issue 'Art, aesthetics and predictive processing: theoretical and empirical perspectives'.

Religious Belief, Occurrent Thought, and Reasonable Disagreement

Abstract This comment raises two worries for Crane’s view of religious beliefs and their contents. First, I argue that his appeal to inferentialism about the contents of dispositional beliefs cannot fully avoid the problem of inconsistent beliefs. For the same problem can be raised for occurrent thought, and the inferentialist solution is not available there. Second, I argue that religious beliefs differ from ordinary beliefs with respect to their justification in cases of peer disagreements. This suggests that noncognitivism about religious beliefs, which Crane opposes, is the correct view after all.

A Comparative Study of Chinese and Russian Superstitious Culture

The culture of superstition is an important part of the spiritual deposits and cultural heritage of the peoples of the world. It has a unique social function and cultural charm, and is of great significance in realizing cultural diversity and promoting the progress of human civilization. In this paper, the superstitious cultures of China and Russia are selected as the objects of study, and through the comparative analysis of the superstitious cultures of Chinese and Russian nationalities, we explore their uniqueness and commonality, and explain their far-reaching significance to the development of society and the progress of human civilization. Through the study, this paper finds that the national superstitious cultures in the cultural background of the two countries have great differences in the content and form of beliefs, but all of them contain common cultural characteristics and spiritual connotations.

Time, Experience and Belief

Abstract A model is proposed for human-like information-gathering and -utilizing systems. This model uses sensory experience, and subsequent processed belief contents, to provide a notion of psychological time for these agents. This model shows how a narrative can be formed to provide concepts of a ‘now’, a ‘past’, a ‘future’, and perhaps even a ‘flow’ for psychological time. The proposal is that conscious, occurrent access at any moment to registers with different kinds of contents warrants beliefs about relations in time, while recognizing differences between interpretations of psychological time and time as understood in physical theories.

Affective Polarization and Political Belief Systems: The Role of Political Identity and the Content and Structure of Political Beliefs.

We investigate the extent that political identity, political belief content (i.e., attitude stances), and political belief system structure (i.e., relations among attitudes) differences are associated with affective polarization (i.e., viewing ingroup partisans positively and outgroup partisans negatively) in two multinational, cross-sectional studies (Study 1 N = 4,152, Study 2 N = 29,994). First, we found a large, positive association between political identity and group liking-participants liked their ingroup substantially more than their outgroup. Second, political belief system content and structure had opposite associations with group liking: Sharing similar belief system content with an outgroup was associated with more outgroup liking, but similarity with the ingroup was associated with less ingroup liking. The opposite pattern was found for political belief system structure. Thus, affective polarization was greatest when belief system content similarity was low and structure similarity was high.

How are beliefs represented in the mind?

The commentators of our target article present several detailed arguments to refute the opposing theory. The real issue, however, seems to be the fundamental question of how the mind represents the content of beliefs. We distinguish between qualitative, quantitative and comparative approaches to modeling uncertain beliefs. We describe which theory falls into which of these classes. We also argue that the comparative level is the most fundamental, and challenge commentators to justify why they think that beliefs have more or less structure in the human mind than can be captured at the comparative level.

Generalizing Parikh’s Criterion for Relevance-Sensitive Belief Revision

Parikh proposed his relevance-sensitive axiom to remedy the weakness of the classical AGM paradigm in addressing relevant change. An insufficiency of Parikh’s criterion, however, is its dependency on the contingent beliefs of a belief set to be revised, since the former only constrains the revision process of splittable theories (i.e., theories that can be divided in mutually disjoint compartments). The case of arbitrary non-splittable belief sets remains out of the scope of Parikh’s approach. On that premise, we generalize Parikh’s criterion, introducing (both axiomatically and semantically) a new notion of relevance, which we call relevance at the sentential level . We show that the proposed notion of relevance is universal (as it is applicable to arbitrary belief sets) and acts in a more refined way as compared to Parikh’s proposal; as we illustrate, this latter feature of relevance at the sentential level potentially leads to a significant drop in the computational resources required for implementing belief revision. Furthermore, we prove that Dalal’s popular revision operator respects, to a certain extent, relevance at the sentential level. Last but not least, the tight relation between local and relevance-sensitive revision is pointed out.

Over What Range Should Reliabilists Measure Reliability?

Process reliabilist accounts claim that a belief is justified when it is the result of a reliable belief-forming process. Yet over what range of possible token processes is this reliability calculated? I argue against the idea that all possible token processes (in the actual world, or some other subset of possible worlds) are to be considered using the case of a user acquiring beliefs based on the output of an AI system, which is typically reliable for a substantial local range but unreliable when all possible inputs are considered. I show that existing solutions to the generality problem imply that these cases cannot be solved by a more fine-grained typing of the belief-forming process. Instead, I suggest that reliability is evaluated over a range restricted by the content of the actual belief and by the similarity of the input to the actual input.

Default beliefs as a basis of social decision-making.

Default beliefs are implicit assumptions about the future existence of oneself, others, and the environment. They differ from individual and cultural beliefs in that they are held universally, implicitly, and with high confidence. What is the content of default beliefs? How are they represented in the brain? And what is their role in social decision-making?

Spontaneous attribution of underspecified belief of social partners facilitates processing shared information

The main question of Theory of Mind research is not only how we represent others’ mental states, but also how these representations influence our first-person interaction with our surrounding environment. A novel theory of belief files proposes that we should think about belief tracking as an online, spontaneous, and effortless mechanism giving rise to structured representations, thus easing the use of beliefs in behavior selection. Beliefs are formed by two different sub mechanisms: (1) opening an empty placeholder belief file, for a particular intentional agent, and (2) filling it up with mental content attributed to the agent. This theory opens the possibility of exploiting theory of mind abilities even in situations when we can attribute only underspecified mental contents to others. The goal of the present study was to provide a proof of concept test: whether spontaneous belief tracking starts effortlessly even when we do not know a partner’s actual belief content. We created an object detection paradigm, where the visual access of a virtual agent to the object to be detected by the participant was manipulated. The agent getting access to the information for processing always preceded the participant getting access to it, resulting in the need of attributing belief without specified content in it. Our results have shown that participants detected the object with a reduced reaction time when the observed agent had visual access to the object’s expected place compared to when the participant watched the same scenario, but the object’s location remained occluded for the observed agent and thus was revealed only for the participant. This suggests that the information processing of humans speeds up when another agent has access to a piece of information as well. Thus, we do track agents’ potential beliefs without knowing its actual content. This study contributes to our understanding of the effect of spontaneous computation of others’ mental states on first-person information processing.

Faith and Freedom: Contexts, Choices, and Crises in Religious Commitments

Faith and Freedom: Contexts, Choices, and Crises in Religious Commitments

The meaning in grandiose delusions: measure development and cohort studies in clinical psychosis and non-clinical general population groups in the UK and Ireland

The content of grandiose delusions-inaccurate beliefs that one has special powers, wealth, mission, or identity-is likely to be highly meaningful. The meaning, for example providing a sense of purpose, could prove to be a key factor in the delusion taking hold. We aimed to empirically define and develop measures of the experience of meaning in grandiose delusions and the sources of this meaning, and to test whether severity of grandiosity in clinical and non-clinical populations is associated with level of meaning. We did a cross-sectional self-report questionnaire study in two cohorts: non-clinical participants aged 18 years and older, with UK or Irish nationality or residence; and patients with affective or non-affective psychosis diagnoses, aged 16 years and older, and accessing secondary care mental health services in 39 National Health Service providers in England and Wales. Participants with high grandiosity completed two large item pools: one assessing the experience of meaning in grandiose delusions (Grandiosity Meaning Measure [termed gram]) and one assessing the sources of meaning (Grandiosity Meaning Measure-Sources [termed grams]). The Grandiosity Meaning Measure and Grandiosity Meaning Measure-Sources were developed using exploratory factor analysis and confirmatory factor analysis. Structural equation modelling was used to test the associations of meaning with the severity of grandiosity. The primary outcome measure for grandiosity was the Specific Psychotic Experiences Questionnaire (grandiosity subscale) and associations were tested with the Grandiosity Meaning Measure and the Grandiosity Meaning Measure-Sources. From Aug 30, 2019, to Nov 21, 2020, 13 323 non-clinical participants were enrolled. 2821 (21%) were men and 10 134 (76%) were women, 11 974 (90%) were White, and the mean age was 39·5 years (SD 18·6 [range 18-93]). From March 22, 2021, to March 3, 2022, 798 patients with psychosis were enrolled. 475 (60%) were men and 313 (39%) were women, 614 (77%) were White, and the mean age was 43·4 years (SD 13·8 [range 16-81]). The experience of meaning in relation to grandiose delusions had three components: coherence, purpose, and significance. The sources of meaning had seven components: positive social perceptions, spirituality, overcoming adversity, confidence in self among others, greater good, supporting loved ones, and happiness. The measurement of meaning was invariant across clinical and non-clinical populations. In the clinical population, each person typically endorsed multiple meanings and sources of meaning for the grandiose delusion. Meaning in grandiose delusions was strongly associated with severity of grandiosity, explaining 53·5% of variance, and with grandiose delusion conviction explaining 27·4% of variance. Grandiosity was especially associated with sense of purpose, and grandiose delusion conviction with coherence. Similar findings were found for the non-clinical population. Meaning is inherently tied to grandiose delusions. This study provides a framework for research and clinical practice to understand the different types of meaning of grandiosity. The framework is likely to have clinical use in psychological therapy to help guide patients to find sources of equivalent meaning from other areas of their lives and thereby reduce the extent to which the grandiose delusion is needed. Health Education England and National Institute for Health and Care Research.

El trasfondo afectivo intersubjetivo en la adquisición de conocimiento y la confianza como actitud epistémica

Among the wide variety of experiences linked to academic work, there are some intense affective experiences that are more directly related to the conceptual development that the learners will achieve because they are intrinsically linked to the activity displayed during the acquisition of knowledge, such is the case of curiosity, confusion and surprise. These epistemic emotions that occur during learning activities are aimed at the conceptual content of the individual's beliefs. The objective of this work is to theoretically explore the idea that the conceptual development that occurs in educational contexts depends on the development of an affective tendency with an intersubjective base that serves as a background to the advent of epistemic emotions in social learning situations. The confidence with which a learning situation is faced is a general tendency (an epistemic attitude) fruit of the individual's trajectory that functions as a background for the activities in which knowledge is acquired. An adequate understanding of the relationships between epistemic emotions, confidence and knowledge can generate ideas that promote the consolidation of this attitude as a facet of learning in school. As pedagogical implications of this conceptual model, some common epistemic emotional patterns are presented in asymmetrical relationships between teachers and children.