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Artykuły w czasopismach na temat „Belief”

Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 25 lipca 2025

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1

Williams, Peter. "Beliefs supporting belief." Philosophers' Magazine, no. 7 (1999): 56–57. http://dx.doi.org/10.5840/tpm1999768.

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Lakemeyer, Gerhard. "On Perfect Introspection with Quantifying-In1." Fundamenta Informaticae 17, no. 1-2 (1992): 75–98. http://dx.doi.org/10.3233/fi-1992-171-206.

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Agents with perfect introspection may have incomplete beliefs about the world, but they possess complete knowledge about their own beliefs. This fact suggests that the beliefs of introspective agents should be completely determined by their objective beliefs, that is, those beliefs that are only about the domain in question and not about other beliefs. Introspection and logical reasoning alone should suffice to reconstruct all other beliefs from the objective ones. While this property has been shown to hold for propositional belief logics, there have so far only been negative results in the ca

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3

Chappell, T. D. J. "Does Protagoras refute himself?" Classical Quarterly 45, no. 2 (1995): 333–38. http://dx.doi.org/10.1017/s0009838800043433.

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Protagoras believes that all beliefs are true. Since Protagoras' belief that all beliefs are true is itself a belief, it follows (somewhat trivially, perhaps?) from Protagoras' belief that all beliefs are true that Protagoras' belief is true. But what about the belief that Protagoras' belief is false? Doesn't it follow, by parallel reasoning and not at all trivially, that if all beliefs are true and there is a belief that Protagoras' belief is false, then Protagoras' belief is false?

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Granados Samayoa, Javier A., and Dolores Albarracín. "Understanding Belief-Behavior Correspondence: Beliefs and Belief-to-Behavior Inferences." Psychological Inquiry 36, no. 1 (2025): 1–22. https://doi.org/10.1080/1047840x.2025.2482343.

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Crane, Tim. "Is Religious Belief a Kind of Belief?" Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 65, no. 4 (2023): 414–29. http://dx.doi.org/10.1515/nzsth-2023-0060.

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Abstract This paper discusses the familiar question of whether expressions of faith or conviction offered by religious believers really express their beliefs, in the standard sense of ‘belief’ used in philosophy and psychology. Some hold that these expressions do not express genuine beliefs because they do not meet the standards of rationality, coherence and integration which govern beliefs. So they must serve some other function. But this picture of ‘genuine belief’ is inadequate, for reasons independent of the phenomenon of religion. Once we get a better picture of belief, we can see that re

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6

Bach, Kent. "Do Belief Reports Report Beliefs." Pacific Philosophical Quarterly 78, no. 3 (1997): 215–41. http://dx.doi.org/10.1111/1468-0114.00036.

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Yanke, Greg, Mohamed Y. Rady, and Joseph L. Verheijde. "When Brain Death Belies Belief." Journal of Religion and Health 55, no. 6 (2016): 2199–213. http://dx.doi.org/10.1007/s10943-016-0298-4.

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Wolfe, Michael B., and Todd J. Williams. "Poor metacognitive awareness of belief change." Quarterly Journal of Experimental Psychology 71, no. 9 (2018): 1898–910. http://dx.doi.org/10.1080/17470218.2017.1363792.

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When people change beliefs as a result of reading a text, are they aware of these changes? This question was examined for beliefs about spanking as an effective means of discipline. In two experiments, subjects reported beliefs about spanking effectiveness during a prescreening session. In a subsequent experimental session, subjects read a one-sided text that advocated a belief consistent or inconsistent position on the topic. After reading, subjects reported their current beliefs and attempted to recollect their initial beliefs. Subjects reading a belief inconsistent text were more likely to

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R, Velusamy. "Folklore Elements in Kalittokai." International Research Journal of Tamil 4, S-16 (2022): 28–37. http://dx.doi.org/10.34256/irjt224s164.

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Kalittokai is a classical Tamil poetic work. In this text the basic beliefs about life have been discussed. These beliefs are strong among the people. Beliefs on nature, birds, trees, astronomy and rain are very common among the people. Belief in blinking the eyes, belief over God, belief related to dreams, lizards horoscope, belief in fasting, belief in crescent prayer, and belief in fanaticism are very common among people. These are followed in their day to day life. Humans from birth to death are tied up in a knot called belief. This article is about the folklore elements in Kalittokai.

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AHMED, ARIF. "Belief and religious ‘belief’." Religious Studies 56, no. 1 (2019): 80–94. http://dx.doi.org/10.1017/s0034412519000234.

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AbstractIs the analysis of religion best conducted in terms of the beliefs of its practitioners? I describe a Wittgenstein-inspired approach to belief on which it is dubious that religious practices satisfy the criteria for the attribution of belief. I defend this more moderate and plausible version of Needham's thesis against two natural reasons to think religious belief widespread.

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11

Grigg, Richard. "The Crucial Disanalogies Between Properly Basic Belief and Belief in God." Religious Studies 26, no. 3 (1990): 389–401. http://dx.doi.org/10.1017/s0034412500020540.

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The antifoundationalist defence of belief in God set forth by Alvin Plantinga has been widely discussed in recent years. Classical foundationalism assumes that there are two kinds of beliefs that we are justified in holding: beliefs supported by evidence, and basic beliefs. Our basic beliefs are those bedrock beliefs that need no evidence to support them and upon which our other beliefs must rest. For the foundationalist, the only beliefs that can be properly basic are either self-evident, or incorrigible, or evident to the senses. Belief in God is none of these. Thus, says the foundationalist

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12

Samraj, Tennyson. "Epistemic Awareness of Doxastic Distinctions: Delineating Types of Beliefs in Belief-Formation." ATHENS JOURNAL OF PHILOSOPHY 1, no. 1 (2022): 37–50. http://dx.doi.org/10.30958/ajphil.1-1-3.

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Doxastic distinctions help us define the basis and biases in belief–formation. Empirical and extra-empirical justification play an important role in determining doxastic distinctions. When we distinguish the different types of beliefs, we understand (1) that there are basically three kinds of beliefs, namely, verifiable, falsifiable, and unfalsifiable beliefs. Empirical justification provides the basis for establishing the veracity of verifiable and falsifiable beliefs. Extra-empirical justification provides the basis for establishing the veracity of unfalsifiable or irrefutable beliefs. (2) V

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13

Cookson, Darel, Daniel Jolley, Robert C. Dempsey, and Rachel Povey. "“If they believe, then so shall I”: Perceived beliefs of the in-group predict conspiracy theory belief." Group Processes & Intergroup Relations 24, no. 5 (2021): 759–82. http://dx.doi.org/10.1177/1368430221993907.

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Conspiracy beliefs are widespread and can have detrimental consequences. As perceived social norms can exert a powerful influence on individuals, we investigated the relationship between perceived conspiracy belief norms and personal endorsement, and whether others’ conspiracy belief is overestimated. In Study 1, UK university students ( N = 111) completed measures of their personal conspiracy beliefs and estimations of others’ beliefs (an in-group and an out-group they chose, and a prescribed in-group). Perceived in-groups’ belief strongly predicted personal conspiracy belief; perceived out-g

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Fellows, Roger. "Animal Belief." Philosophy 75, no. 4 (2000): 587–98. http://dx.doi.org/10.1017/s0031819100000681.

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Non language-using animals cannot have beliefs, because believing entails the ability to distinguish true from false beliefs and also the ability to distinguish changes in belief from changes in the world. For these abilities we need both the fixation of belief and counter-factual thought, for both of which language is necessary. The argument of the paper extends Davidson's argument to the same conclusion (which is found wanting). But denying beliefs to animals has no moral implications.

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15

Williams, Richard N., Carl B. Taylor, and Wayne J. Hintze. "The Influence of Religious Orientation on Belief in Science, Religion, and the Paranormal." Journal of Psychology and Theology 17, no. 4 (1989): 350–56. http://dx.doi.org/10.1177/009164718901700405.

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This study examines the relationships among belief in science and in religion and various paranormal beliefs. Tobacyk and Milford (1983) included religious beliefs in a multidimensional scale of belief in the paranormal, reasoning that religion and the paranormal constitute one end of a bipolar dimension, while belief in science defines the other pole. The present study employed the Tobacyk and Milford scales, the Allport and Ross (1967) Religious Orientation Scale, and newly constructed scales of belief in science and astrology. These scales were administered to a total sample of 260 college

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16

Stowers, Deborah A., and Mark W. Durm. "Is Belief in a Just World Rational?" Psychological Reports 83, no. 2 (1998): 423–26. http://dx.doi.org/10.2466/pr0.1998.83.2.423.

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To estimate the relationship between the belief in a just world and irrational thinking, 62 undergraduates completed the Jones Irrational Beliefs Test and the Multidimensional Belief in a Just World Scale. It was hypothesized that belief in a just world precluded rational thinking. No significant correlations were found between scores on irrational beliefs and beliefs in a just world; however, post hoc tests indicated a significant relationship between age and scores on irrational belief in women, indicating that perhaps the older women were less prone to irrational beliefs.

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17

Burley, Mikel. "Is There Such a Thing as Religious Belief?" Implicit Religion 25, no. 1-2 (2023): 33–52. http://dx.doi.org/10.1558/imre.24309.

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Whether there is such a thing as religious belief has been queried by philosophers who think the attitudes that get called religious beliefs are radically different from standard types of belief. It is sometimes claimed that so-called religious beliefs are, for example, resistant to experiential evidence in ways that genuine types of belief are not. A recent proponent of this contention, Brian Clack (2016), has argued that the lack of connection between religious attitudes and the world of everyday experience entails that these attitudes should be classified as “belief-like imaginings” rather

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18

Schwitzgebel, Eric. "Knowing Your Own Beliefs." Canadian Journal of Philosophy Supplementary Volume 35 (2009): 41–62. http://dx.doi.org/10.1080/00455091.2009.10717643.

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How do you know your own beliefs? And how well do you know them? The two questions are related. I'll recommend a pluralist answer to the first question. The answer to the second question, I'll suggest, varies depending on features of the case.Self-scanning. Shaun Nichols and Stephen Stich (2003) say this: You have in your mind a functionally defined “belief box.” To believe some propositionP is just to have a representation with the content “P” in the belief box. You also have a monitoring mechanism that can scan the contents of the belief box. Normally, you come to know what you believe by de

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Joven Romero, Marco Antonio. "Belief and pluralistic ignorance." Filosofia Unisinos 21, no. 3 (2020): 260–67. http://dx.doi.org/10.4013/fsu.2020.213.03.

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Pluralistic ignorance is usually analyzed in terms of social norms. Recently, Bjerring, Hansen and Pedersen (2014) describe and define this phenomenon in terms of beliefs, actions and evidence. Here I apply a basic epistemic approach to belief – believers consider their beliefs to be true –, a basic pragmatic approach to belief – beliefs are useful for believers – and a mixed epistemic-pragmatic approach – believers consider their believes to be true and such considerations are useful – to pluralistic ignorance phenomena. For that, I take the definition given by Bjerring et al. (2014).Keywords

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Ghufron, M. Nur, Indiyati Eko P, and Berliana Henu Cahyani. "Model Struktural Hubungan Antara Kepercayaan Epistemologis Dengan Konsepsi Tentang Belajar Dan Mengajar Mahasiswa." INFERENSI 11, no. 1 (2017): 51. http://dx.doi.org/10.18326/infsl3.v11i1.51-74.

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This research aimed to assessing whether epistemological beliefs as measured by belief about knowledge and belief about learning predicted of the constructivist conception of teaching and learning, assessing whether epistemological beliefs as measured by belief about knowledge and belief about learning predicted of the traditional conception of teaching and learning. The population in this research consists of students of Tarbiyah Department of STAIN Kudus, Central Java. The sample was as many as study 242 students, taken through simple random sampling method. The data collection techniques us

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Asher, Nicholas. "Belief, Acceptance and Belief Reports." Canadian Journal of Philosophy 19, no. 3 (1989): 327–61. http://dx.doi.org/10.1080/00455091.1989.10716484.

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This essay is about a theory of belief and a theory of belief reports formulated within the framework of DR (Discourse Representation) theory. DR theory’s treatment of definite and indefinite noun phrases leads to a superior treatment of belief reports involving singular terms. But it also provides something of even greater potential benefit to a treatment of belief: a (highly idealized) theory of how recipients recover verbally encoded information and of what form such information must take. The use of this account of verbally encoded information causes a distinctive treatment of belief to em

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Angelova-Elchinova, Madelaine. "Norms of Belief and Non-Propositional Primal Beliefs." Balkan Journal of Philosophy 16, no. 2 (2024): 117–30. http://dx.doi.org/10.5840/bjp202416215.

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Traditional normative theories of belief in epistemology presume that belief-forming includes a reflective component and a mental agency component. Beliefs are regarded as conscious doxastic attitudes with propositional contents. Let’s call this view the Transcendental View about Belief (TVB). First, I argue that reputed norms of belief as the truth norm, the knowledge norm and the rationality norm all incorporate TVB. Further, I argue that the empirical evidence concerning belief-forming collected in the last two decades by Rüdiger Seitz, Hans-Ferdinant Angel, Raymond Paloutzian and their col

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Gäb, Sebastian. "What’s Belief Got to Do With It?" Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 65, no. 4 (2023): 430–37. http://dx.doi.org/10.1515/nzsth-2023-0061.

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Abstract This paper argues that even Crane’s modified account of belief doesn’t do justice to all varieties of religious belief. Particularly beliefs associated with ritual behavior don’t seem to match the criteria of Crane’s alternative account. So, the question remains whether these beliefs should still be called beliefs, or whether the standard model of belief is even more false than Crane suspects.

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Tarcov, Nathan. "Belief and Opinion in Machiavelli'sPrince." Review of Politics 75, no. 4 (2013): 573–86. http://dx.doi.org/10.1017/s0034670513000594.

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AbstractThis article examines the roles of belief and opinion in Machiavelli'sPrince. Political success and failure are effected not only by force and arms but by religious belief in particular, and more generally by the beliefs and opinions of peoples. Princes can also be the beneficiaries or the victims of their own beliefs and opinions. Machiavelli occasionally explicitly states a view as his own belief or opinion such as his belief in cruelty well used or his opinions that a prince should found himself on the people and avoid their hatred. His beliefs and opinions both contrast with common

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Barrett, Jacob. "Allowing Belief." Implicit Religion 25, no. 1-2 (2023): 15–31. http://dx.doi.org/10.1558/imre.24339.

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Following the events at the United States Capitol on January 6, 2021 where a protest led to the later-termed armed insurrection, congresswoman Marjorie Taylor Greene (R) was removed from her committee assignments for the role she played and her beliefs in QAnon. Greene’s passive language in her apology about being “allowed to believe things that weren’t true” landed, for her critics, as a disingenuous attempt to absolve herself of any blame. From a scholarly standpoint, however, her remarks provide a particularly useful case study for an examination of how the modern discourse on belief works.

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Battigalli, Pierpaolo, and Giacomo Bonanno. "The Logic of Belief Persistence." Economics and Philosophy 13, no. 1 (1997): 39–59. http://dx.doi.org/10.1017/s0266267100004296.

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The principle of belief persistence, or conservativity principle, states that ‘When changing beliefs in response to new evidence, you should continue to believe as many of the old beliefs as possible’ (Harman, 1986, p. 46). In particular, this means that if an individual gets new information, she has to accommodate it in her new belief set (the set of propositions she believes), and, if the new information is not inconsistent with the old belief set, then (1) the individual has to maintain all the beliefs she previously had and (2) the change should be minimal in the sense that every propositi

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Schwind, Nicolas, Katsumi Inoue, Sébastien Konieczny, and Pierre Marquis. "BeliefFlow: A Framework for Logic-Based Belief Diffusion via Iterated Belief Change." Proceedings of the AAAI Conference on Artificial Intelligence 38, no. 9 (2024): 10696–704. http://dx.doi.org/10.1609/aaai.v38i9.28941.

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This paper presents BeliefFlow, a novel framework for representing how logical beliefs spread among interacting agents within a network. In a Belief Flow Network (BFN), agents communicate asynchronously. The agents' beliefs are represented using epistemic states, which encompass their current beliefs and conditional beliefs guiding future changes. When communication occurs between two connected agents, the receiving agent changes its epistemic state using an improvement operator, a well-known type of rational iterated belief change operator that generalizes belief revision operators. We show t

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Bond, Frank W., and Windy Dryden. "HOW RATIONAL BELIEFS AND IRRATIONAL BELIEFS AFFECT PEOPLE'S INFERENCES: AN EXPERIMENTAL INVESTIGATION." Behavioural and Cognitive Psychotherapy 28, no. 1 (2000): 33–43. http://dx.doi.org/10.1017/s1352465800000047.

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Rational Emotive Behaviour Therapy (REBT) hypothesizes that the functionality of inferences is primarily affected by the preferential and demanding nature of rational and irrational beliefs, respectively. It is then, secondarily, influenced by the functional and dysfunctional contents to which rational and irrational beliefs, respectively, refer. This hypothesis was tested by asking 96 participants to imagine themselves holding one of four specific beliefs: a rational belief with a preference and a functional content, an irrational belief with a demand and a dysfunctional content, a rational b

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Wang, Jingying, Mingyue Yang, Beibei Lv, Feixiong Zhang, Yonghe Zheng, and Yihong Sun. "INFLUENCING FACTORS OF 10th GRADE STUDENTS’ SCIENCE CAREER EXPECTATIONS: A STRUCTURAL EQUATION MODEL." Journal of Baltic Science Education 19, no. 4 (2020): 675–86. http://dx.doi.org/10.33225/jbse/20.19.675.

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Science career expectations can be affected by personal science beliefs and social supports. Framed in Expectancy-Value Models, this research studied the influence of science beliefs (science interest belief, self-efficacy belief and value belief) and social supports (parents and teachers) on students’ science career expectations by the survey of 798 10th grade students. Based on Structural Equation Model, it was found that: 1) science interest belief, self-efficacy belief, value belief and parents’ support can directly predict students' expectations of science careers; 2) the effect of studen

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LIN, YAN, and MAREK J. DRUZDZEL. "RELEVANCE-BASED INCREMENTAL BELIEF UPDATING IN BAYESIAN NETWORKS." International Journal of Pattern Recognition and Artificial Intelligence 13, no. 02 (1999): 285–95. http://dx.doi.org/10.1142/s0218001499000161.

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Relevance reasoning in Bayesian networks can be used to improve efficiency of belief updating algorithms by identifying and pruning those parts of a network that are irrelevant for computation. Relevance reasoning is based on the graphical property of d-separation and other simple and efficient techniques, the computational complexity of which is usually negligible when compared to the complexity of belief updating in general. This paper describes a belief updating technique based on relevance reasoning that is applicable in practical systems in which observations and model revisions are inter

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Williams, Emyr, Leslie Francis, and Christopher A. Lewis. "Introducing the Modified Paranormal Belief Scale: Distinguishing between Classic Paranormal Beliefs, Religious Paranormal Beliefs and Conventional Religiosity among Undergraduates in Northern Ireland and Wales." Archive for the Psychology of Religion 31, no. 3 (2009): 345–56. http://dx.doi.org/10.1163/008467209x12499946199605.

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Previous empirical studies concerned with the association between paranormal beliefs and conventional religiosity have produced conflicting evidence. Drawing on Rice's (2003) distinction between classic paranormal beliefs and religious paranormal beliefs, the present study proposed a modified form of the Tobacyk Revised Paranormal Belief Scale to produce separate scores for these two forms of paranormal belief, styled ‘religious paranormal beliefs’ and ‘classic paranormal beliefs’. Data provided by a sample of 143 undergraduate students in Northern Ireland and Wales, who completed the Francis

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LEE, KANG, DAVID R. OLSON, and NANCY TORRANCE. "Chinese children's understanding of false beliefs: the role of language." Journal of Child Language 26, no. 1 (1999): 1–21. http://dx.doi.org/10.1017/s0305000998003626.

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The present study investigated the universality of the early development of young children's understanding and representation of false beliefs, and specifically, the effect of language on Chinese-speaking children's performance in false belief tasks under three between-subjects conditions. The three conditions differed only in the belief verb that was used in probe questions regarding one's own or another person's beliefs, namely the Chinese verbs, xiang, yiwei, and dang. While the three words are all appropriate to false beliefs, they have different connotations regarding the likelihood of a

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Romdenh-Romluc, Komarine. "Suppressed Belief." THEORIA 22, no. 1 (2009): 17–24. http://dx.doi.org/10.1387/theoria.478.

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Moran's revised conception of conscious belief requires us to reconceptualise suppressed belief. The work of Merleau-Ponty offers a way to do this. His account of motor-skills allows us to understand suppressed beliefs as pre-reflective ways of dealing with the world.

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Sun, Dandan, and Qiaoping Zhang. "Evolution of Teachers’ Teaching Beliefs About Mathematics in a Teacher Education Program." Behavioral Sciences 14, no. 10 (2024): 934. http://dx.doi.org/10.3390/bs14100934.

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Teachers’ teaching beliefs encompass the underlying perspectives that they hold. These beliefs significantly influence teacher actions in complex ways, thereby impacting the implementation of curriculum reform. However, existing research has revealed inconsistencies between teaching beliefs and actual practices. Employing a case study approach, this study adopts a reflective belief model to address this issue and explore the mechanisms of teaching belief formation within the context of a teacher education program in China. The findings indicate that teaching beliefs can evolve and develop thro

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Stingl, Michael, and John Collier. "After the fall: Religious capacities and the error theory of morality." Behavioral and Brain Sciences 27, no. 6 (2004): 751–52. http://dx.doi.org/10.1017/s0140525x04440175.

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The target article proposes an error theory for religious belief. In contrast, moral beliefs are typically not counterintuitive, and some moral cognition and motivation is functional. Error theories for moral belief try to reduce morality to nonmoral psychological capacities because objective moral beliefs seem too fragile in a competitive environment. An error theory for religious belief makes this unnecessary.

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Grubbs, Jeffrey B. "Helping Pre-Service Art Teachers Confront their Pedagogical Belief Systems." International Journal for Innovation Education and Research 2, no. 10 (2014): 8–20. http://dx.doi.org/10.31686/ijier.vol2.iss10.243.

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People are behaviorally and psychologically complex to a point that we cannot separate ourselves from our values, beliefs, and assumptions; they affect every part of our lives. In education, beliefs influence what, why, and how something is taught. The many threads of teacher belief literature have deepened our understanding of the teaching phenomenon for many decades. This article suggests that educational quality can be improved if teachers would analyze their own educational belief systems more systematically and comprehensively. The article gives a brief history of teacher belief research

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Golman, Russell, George Loewenstein, Karl Ove Moene, and Luca Zarri. "The Preference for Belief Consonance." Journal of Economic Perspectives 30, no. 3 (2016): 165–88. http://dx.doi.org/10.1257/jep.30.3.165.

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We consider the determinants and consequences of a source of utility that has received limited attention from economists: people's desire for the beliefs of other people to align with their own. We relate this ‘preference for belief consonance’ to a variety of other constructs that have been explored by economists, including identity, ideology, homophily, and fellow-feeling. We review different possible explanations for why people care about others' beliefs and propose that the preference for belief consonance leads to a range of disparate phenomena, including motivated belief-formation, prose

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Feyzioğlu, Eylem Yıldız. "SCIENCE TEACHERS’ BELIEFS AS BARRIERS TO IMPLEMENTATION OF CONSTRUCTIVIST-BASED EDUCATION REFORM." Journal of Baltic Science Education 11, no. 4 (2012): 302–17. http://dx.doi.org/10.33225/jbse/12.11.302.

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A new Science and Technology program had been applied in Turkey since 2005. Constructivism has been the predominant influence on the program. Accordingly, science teachers are expected to have beliefs that are consistent with constructivism. However, the question of “what are the Turkish science teachers’ beliefs” is important because, the success of the program is dependent upon the teachers’ beliefs. This paper reports on the investigation of the science teachers’ beliefs about teaching science, learning science and managing behavior problems and any relationships among these belief systems.

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Király, Ildikó, Katalin Oláh, Gergely Csibra, and Ágnes Melinda Kovács. "Retrospective attribution of false beliefs in 3-year-old children." Proceedings of the National Academy of Sciences 115, no. 45 (2018): 11477–82. http://dx.doi.org/10.1073/pnas.1803505115.

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A current debate in psychology and cognitive science concerns the nature of young children’s ability to attribute and track others’ beliefs. Beliefs can be attributed in at least two different ways: prospectively, during the observation of belief-inducing situations, and in a retrospective manner, based on episodic retrieval of the details of the events that brought about the beliefs. We developed a task in which only retrospective attribution, but not prospective belief tracking, would allow children to correctly infer that someone had a false belief. Eighteen- and 36-month-old children obser

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Doshi, P., and P. J. Gmytrasiewicz. "Monte Carlo Sampling Methods for Approximating Interactive POMDPs." Journal of Artificial Intelligence Research 34 (March 24, 2009): 297–337. http://dx.doi.org/10.1613/jair.2630.

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Partially observable Markov decision processes (POMDPs) provide a principled framework for sequential planning in uncertain single agent settings. An extension of POMDPs to multiagent settings, called interactive POMDPs (I-POMDPs), replaces POMDP belief spaces with interactive hierarchical belief systems which represent an agents belief about the physical world, about beliefs of other agents, and about their beliefs about others beliefs. This modification makes the difficulties of obtaining solutions due to complexity of the belief and policy spaces even more acute. We describe a general met

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Zhuang, Yifan, Hongwei Wang, and Xi Chen. "Heterogeneous belief formation method based on BP neural network." MATEC Web of Conferences 232 (2018): 01044. http://dx.doi.org/10.1051/matecconf/201823201044.

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The BDI model has always been the focus of subject modeling research, which includes three kinds of thinking states of the rational subject: Belief, Desire and Intention. Belief is the cognition of agent to the world; it is a collection of environmental information, other agent information, and its own information that the agent has; and it is also the basis of the agent's thinking activity. Due to differences in the individual's living environment and experience, the formation of heterogeneous beliefs is an important issue in the BDI model study. This article divides individual belief set int

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Yoo, Oksoon. "A Study on the Impact of Writing Beliefs of Older Writers on the Performance of Autobiographical Text Writing." Korean Association for Literacy 14, no. 2 (2023): 397–433. http://dx.doi.org/10.37736/kjlr.2023.04.14.2.13.

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This study explores the effects of writing beliefs on a writer’s output. For this purpose, examining older patterns of writing beliefs and techniques was necessary. This helps search for positive improvements in writing beliefs through autobiographical text-writing activities of Internet writing cafes. Following are the results of this study. First, the average writing belief starts to decline around the middle age of an entire life cycle. Second, unlike students, variable measures are required to measure the distribution patterns of transmission and transactional writing beliefs of adul

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Mercer, Jonathan. "Emotional Beliefs." International Organization 64, no. 1 (2010): 1–31. http://dx.doi.org/10.1017/s0020818309990221.

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AbstractA belief in alien abduction is an emotional belief, but so is a belief that Iran intends to build nuclear weapons, that one's country is good, that a sales tax is unjust, or that French decision makers are irresolute. Revolutionary research in the brain sciences has overturned conventional views of the relationship between emotion, rationality, and beliefs. Because rationality depends on emotion, and because cognition and emotion are nearly indistinguishable in the brain, one can view emotion as constituting and strengthening beliefs such as trust, nationalism, justice or credibility.

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Cohen, Erel, Omer Lev, and Roie Zivan. "Separate but Equal: Equality in Belief Propagation for Single Cycle Graphs." Proceedings of the AAAI Conference on Artificial Intelligence 37, no. 4 (2023): 3924–31. http://dx.doi.org/10.1609/aaai.v37i4.25506.

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Belief propagation is a widely used incomplete optimization algorithm, whose main theoretical properties hold only under the assumptions that beliefs are not equal. Nevertheless, there is much evidence that equality between beliefs does occur. A method to overcome belief equality by using unary function-nodes is assumed to resolve the problem. We focus on Min-sum, the belief propagation version for solving constraint optimization problems. We prove that on a single cycle graph, belief equality can be avoided only when the algorithm converges to the optimal solution. In any other case, the unar

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Supriyanto. "Justification Theory of Internalism VS Externalism." International Journal of Social Science And Human Research 06, no. 02 (2023): 1200–1204. https://doi.org/10.5281/zenodo.7652371.

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Claims about the truth are often still based on each person's point of view. Thus, the question arises what makes a belief true? Belief (belief) is an attitude towards a certain statement, as a relationship between the subject and the prepoisisi. There are several types of beliefs, (1) Dispositional belief, which is a preposition that we can but not accept or consider, (2) occurent belief, an acceptance of that proposition. In this study, two patterns of belief were found, namely internalist and externalism. The two stand in dichotomously different spaces. The debate between the two in con

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Fite, Robert E., Sarah L. Adut, and Joshua C. Magee. "Do you believe in magical thinking? Examining magical thinking as a mediator between obsessive-compulsive belief domains and symptoms." Behavioural and Cognitive Psychotherapy 48, no. 4 (2020): 454–62. http://dx.doi.org/10.1017/s1352465820000132.

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AbstractBackground:Despite substantial research attention on obsessive beliefs, more research is needed to understand how these beliefs serve as aetiological or maintaining factors for obsessive-compulsive (OC) symptoms. Magical thinking may allow individuals to gain a sense of control when experiencing intrusive thoughts and corresponding obsessive beliefs, potentially accounting for why OC belief domains are often related to OC symptoms.Aims:This study examines magical thinking as a mediating variable in the relationship between OC belief domains and symptoms.Method:Undergraduate students (n

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Bella Adelia, Febri Darmayanti, Puan Nayla Azzahra, and Shania Septi Maharani. "Landasan Keimanan dan Keyakinan Muslim." Reflection : Islamic Education Journal 2, no. 2 (2025): 31–41. https://doi.org/10.61132/reflection.v2i2.644.

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The background of this study, belief in Islam is the foundation that determines a Muslim's beliefs and direction in life. Belief includes faith in Allah SWT, angels, His books, His messengers, the Day of Judgment, and destiny. This article aims to explain the concept of belief comprehensively, including its central role in shaping a Muslim's beliefs and obedience. This research method uses a basic theory method that uses data from materials that are library research, where the author reads and studies books or literature related to the problem being studied. Aqidah functions not only as a basi

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George Phillips, Winfred. "Blanshard's Ethics of Belief and Metaphysical Postulates." Religious Studies 27, no. 2 (1991): 139–56. http://dx.doi.org/10.1017/s0034412500020801.

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In Brand Blanshard's major defence of reason in religion, Reason and Belief, he criticizes both Roman Catholics and Protestants for advocating contradictory theological doctrines and for believing beyond what the evidence supports. Claiming belief to be an ethical matter, with one morally responsible for one's religious beliefs, he holds that one is morally obligated in such metaphysical matters to believe only what the evidence warrants. Blanshard finds that religious beliefs typically fail to meet the standard of this ethics of belief, and thus his ethics appears inhospitable to religious be

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Bourdieu, Pierre. "Sociologists Of Belief And Beliefs Of Sociologists." Nordic Journal of Religion and Society 23, no. 01 (2017): 1–7. http://dx.doi.org/10.18261/issn1890-7008-2010-01-01.

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Hadjichristidis, Constantinos, Simon J. Handley, Steven A. Sloman, Jonathan St B. T. Evans, David E. Over, and Rosemary J. Stevenson. "Iffy beliefs: Conditional thinking and belief change." Memory & Cognition 35, no. 8 (2007): 2052–59. http://dx.doi.org/10.3758/bf03192937.

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