Reprinted in Philosophy of Religion: An Anthology, Wadsworth 2015, 6th edition, eds Michael Rea and Louis Pojman. What is propositional faith? At a first approximation, we might answer that it is the psychological attitude picked out by standard uses of the English locution “S has faith that p,” where p takes declarative sentences as instances, as in “He has faith that they’ll win”. Although correct, this answer is not nearly as informative as we might like. Many people say that there (...) is a more informative answer. They say that, at the very least, propositional faith requires propositional belief. More precisely, they say that faith that p requires belief that p or that it must be partly constituted by belief that p. This view is common enough; call it the Common View. I have two main aims in this paper: (i) to exhibit the falsity of the Common View and the paucity of reasons for it, and (ii) to sketch a more accurate and comprehensive account of what propositional faith is. (shrink)

Inquiry, Volume 57, Issue 1, Page 55-96, February 2014.

Any interpretation of the doctrine of the atonement has to take account of relevant biblical texts. Among these texts, one that has been the most difficult to interpret is that describing the cry of dereliction from the cross. According to the Gospels of Mathew and Mark, on the cross Jesus cries, “My God, my God, why have you forsaken me?‘ In this paper, I give a philosophical analysis of the options for understanding the cry of dereliction, interpreted within the constraints (...) of orthodox Christian theology; and I show the suggestiveness of this analysis for interpretations of the doctrine of the atonement. (shrink)

Is propositional religious faith constituted by belief? Recent debate has focussed on whether faith may be constituted by a positive non‐doxastic cognitive state, which can stand in place of belief. This article sets out and defends the doxastic theory. We consider and reject three arguments commonly used in favour of non‐doxastic theories of faith: (1) the argument from religious doubt; (2) the use of ‘faith’ in linguistic utterances; and (3) the possibility of pragmatic faith. We argue that belief is required (...) to maintain a distinction between genuine faith, pretend faith, and fictionalist faith. (shrink)

I examine three attitudes: belief, faith, and hope. I argue that all three attitudes play the same role in rationalizing action. First, I explain two models of rational action—the decision-theory model and the belief-desire model. Both models entail there are two components of rational action: an epistemic component and a conative component. Then, using this framework, I show how belief, faith, and hope that p can all make it rational to accept, or act as if, p. I conclude by showing (...) how my picture can explain how action-oriented commitments can be rational over time, both in the face of counterevidence and in the face of waning affections. (shrink)

On doxastic theories of propositional faith,necessarily,S has faith that p only if S believes that p. On nondoxastic theories of propositional faith, it’s false that,necessarily,S has faith that p only if S believes that p. In this article, I defend three arguments for nondoxastic theories of faith and I respond to published criticisms of them.

In this paper, I solve a puzzle generated by three conflicting claims about the relationship between faith, belief, and control: according to the Identity Thesis, faith is a type of belief, and according to Fideistic Voluntarism, we sometimes have control over whether or not we have faith, but according to Doxastic Involuntarism, we never have control over what we believe. To solve the puzzle, I argue that the Identity Thesis is true, but that either Fideistic Voluntarism or Doxastic Voluntarism is (...) false, depending on how we understand "control." I distinguish two notions of control: direct intention-based control and indirect reflective control. I argue that though we have direct intention-based control over neither belief nor faith, we have indirect reflective control over each of them. Moreover, indirect reflective control helps explain how we can be held accountable for each. (shrink)

According to non-doxastic theories of propositional faith, belief that p is not necessary for faith that p. Rather, propositional faith merely requires a ‘positive cognitive attitude’. This broad condition, however, can be satisfied by several pragmatic approaches to a domain, including fictionalism. This paper shows precisely how fictionalists can have faith given non-doxastic theory, and explains why this is problematic. It then explores one means of separating the two theories, in virtue of the fact that the truth of the propositions (...) in a discourse is of little consequence for fictionalists, whereas their truth matters deeply for the faithful. Although promising, this approach incurs several theoretical costs, hence providing a compelling reason to favour a purely doxastic account of faith. (shrink)

In this paper, I present and defend a novel account of doubt. In Part 1, I make some preliminary observations about the nature of doubt. In Part 2, I introduce a new puzzle about the relationship between three psychological states: doubt, belief, and confidence. I present this puzzle because my account of doubt emerges as a possible solution to it. Lastly, in Part 3, I elaborate on and defend my account of doubt. Roughly, one has doubt if and only if (...) one believes one might be wrong; I argue that this is superior to the account that says that one has doubt if and only if one has less than the highest degree of confidence. (shrink)

Is propositional religious faith constituted by belief? Recent debate has focussed on whether faith may be constituted by a positive non-doxastic cognitive state, which can stand in place of belief. This paper sets out and defends the doxastic theory. We consider and reject three arguments commonly used in favour of non-doxastic theories of faith: (1) the argument from religious doubt; (2) the use of ‘faith’ in linguistic utterances; and (3) the possibility of pragmatic faith. We argue that belief is required (...) to maintain a distinction between genuine faith, pretend faith, and fictionalist faith. (shrink)

Popular discussions of faith often assume that having faith is a form of believing on insufficient evidence and that having faith is therefore in some way rationally defective. Here I offer a characterization of action-centered faith and show that action-centered faith can be both epistemically and practically rational even under a wide variety of subpar evidential circumstances.

The overwhelming majority of those who theorize about implicit biases posit that these biases are caused by some sort of association. However, what exactly this claim amounts to is rarely specified. In this paper, I distinguish between different understandings of association, and I argue that the crucial senses of association for elucidating implicit bias are the cognitive structure and mental process senses. A hypothesis is subsequently derived: if associations really underpin implicit biases, then implicit biases should be modulated by counterconditioning (...) or extinction but should not be modulated by rational argumentation or logical interventions. This hypothesis is false; implicit biases are not predicated on any associative structures or associative processes but instead arise because of unconscious propositionally structured beliefs. I conclude by discussing how the case study of implicit bias illuminates problems with popular dual-process models of cognitive architecture. (shrink)

Does faith that p entail belief that p? If faith that p is identical with belief that p, it does. But it isn’t. Even so, faith that p might be necessarily partly constituted by belief that p, or at least entail it. Of course, even if faith that p entails belief that p, it does not follow that faith that p is necessarily partly constituted by belief that p. Still, showing that faith that p entails belief that p would be (...) a significant step in that direction. Can we take that step? In this essay, I assess, and reject, seven reasons to think we can. Along the way, I discuss having faith in a person, being a person of faith, believing something by faith, and believing a person. (shrink)

Should we understand implicit attitudes on the model of belief? I argue that implicit attitudes are (probably) members of a different psychological kind altogether, because they seem to be insensitive to the logical form of an agent’s thoughts and perceptions. A state is sensitive to logical form only if it is sensitive to the logical constituents of the content of other states (e.g., operators like negation and conditional). I explain sensitivity to logical form and argue that it is a necessary (...) condition for belief. I appeal to two areas of research that seem to show that implicit attitudes fail spectacularly to satisfy this condition—although persistent gaps in the empirical literature leave matters inconclusive. I sketch an alternative account, according to which implicit attitudes are sensitive merely to spatiotemporal relations in thought and perception, i.e., the spatial and temporal orders in which people think, see, or hear things. (shrink)

Faith is a central attitude in Christian religious practice. The problem of faith and reason is the problem of reconciling religious faith with the standards for our belief-forming practices in general (‘ordinary epistemic standards’). In order to see whether and when faith can be reconciled with ordinary epistemic standards, we first need to know what faith is. This chapter examines and catalogues views of propositional faith: faith that p. It is concerned with the epistemology of such faith: what cognitive attitudes (...) does such faith require, what epistemic norms govern these attitudes, and whether Christian faith can ever adhere to them. (shrink)

For many religious people there is a problem of doubting various credal statements contained in their religions. Often propositional beliefs are looked upon as necessary conditions for salvation. This causes great anxiety in doubters and raises the question of the importance of belief in religion and in life in general. It is a question that has been neglected in philosophy of religion and theology. In this paper I shall explore the question of the importance of belief as a religious attitude (...) and suggest that there is at least one other attitude which may be adequate for religious faith even in the absence of belief. (shrink)

Is faith that p compatible with disbelief that p? I argue that it is. After surveying some recent literature on the compatibility of propositional and non-propositional forms of faith with the lack of belief, I take the next step and offer several arguments for the thesis that both these forms of faith are also compatible, in certain cases, with outright disbelief. This is contrary to the views of some significant recent commentators on propositional faith, including Robert Audi and Daniel Howard-Snyder. (...) The primary argument revolves around the possibility of maintaining a single faith through drastic changes in cognitive attitude. I argue that once we allow that propositional faith is compatible with weaker cognitive attitudes than belief, such as acceptance or assent, there is prima facie reason to consider propositional faith as sometimes compatible with disbelief. I then consider objections and offer some final reflections on the significance of the thesis. (shrink)

Faith plays a valuable role in sustaining relationships through various kinds of challenges, including through evidentially unfavorable circumstances and periods of significant doubt. But if, as is widely assumed, both faith in God and faith that God exists require belief that God exists, and if one’s beliefs are properly responsive to one’s evidence, the capacity for faith to persevere amidst significant and well-grounded doubt will be fairly limited. Taking Mother Teresa as an exemplar of Christian faith and exploring the close (...) connection between faith and faithfulness in the context of committed covenantal relationships, I set out a view of Relational Faith that does not assume that faith requires belief and allows wide room for honestly wrestling with doubt from within the Judeo-Christian tradition. (shrink)

Belief is a central focus of inquiry in the philosophy of religion and indeed in the field of religion itself. No one conception of belief is central in all these cases, and sometimes the term 'belief' is used where 'faith' or 'acceptance' would better express what is intended. This paper sketches the major concepts in the philosophy of religion that are expressed by these three terms. In doing so, it distinguishes propositional belief (belief that) from both objectual belief (believing something (...) to have a property) and, more importantly, belief in (a trusting attitude that is illustrated by at least many paradigm cases of belief in God). Faith is shown to have a similar complexity, and even propositional faith divides into importantly different categories. Acceptance differs from both belief and faith in that at least one kind of acceptance is behavioral in a way neither of the other two elements is. Acceptance of a proposition, it is argued, does not entail believing it, nor does believing entail acceptance in any distinctive sense of the latter term. In characterizing these three notions (and related ones), the paper provides some basic materials important both for understanding a person's religious position and for appraising its rationality. The nature of religious faith and some of the conditions for its rationality, including some deriving from elements of an ethics of belief, are explored in some detail. (shrink)

Faith plays a valuable role in sustaining relationships through various kinds of challenges, including through evidentially unfavorable circumstances and periods of significant doubt. But if, as is widely assumed, both faith in God and faith that God exists require belief that God exists, and if one’s beliefs are properly responsive to one’s evidence, the capacity for faith to persevere amidst significant and well-grounded doubt will be fairly limited. Taking Mother Teresa as an exemplar of Christian faith and exploring the close (...) connection between faith and faithfulness in the context of committed covenantal relationships, I set out a view of Relational Faith that does not assume that faith requires belief and allows wide room for honestly wrestling with doubt from within the Judeo-Christian tradition. (shrink)

I defend the claim that propositional religious faith that p implies belief that p. While this claim might seem trivial, it has been criticized by Alston, Pojman, Audi, and McKaughan and Howard-Snyder. I begin by defending this view against four objections. In addition to criticizing the belief-plus model, each of the above philosophers have offered their own alternatives to the belief-plus model. I focus on McKaughan’s recent accounts of faith: ”trusting acceptance’ and ”hopeful affirmation’. I argue, following Howard-Snyder, that hopeful (...) affirmation fails to give sufficient conditions for faith. I then argue that there is no reason to think that the token acceptances in faith as trusting acceptance are not instances of belief. (shrink)

Guy Kahane asks an axiological question: what value would (or does) God’s existence bestow on the world? Supposing God’s existence is a matter of necessity, this axiological question faces a problem because answering it will require assessing the truth-value of counterpossibles. I argue that Kahane, Paul Moser, and Richard Davis and Paul Franks fail in their attempts to render the axiological question substantive. I then offer my own solution by bringing work in cognitive psychology and philosophy of mind to bear (...) on the possibility of assessing counterpossibles. I argue that humans can engage in counterpossible reasoning by “accepting” or “supposing” that the antecedent is true and “screening out” those beliefs that would result in contradictions when combined in inferences with the acceptance or supposition. These screened out propositions are not treated as false, but are ignored. I offer a three-valued logic for counterpossible reasoning. I conclude by outlining some implications for the axiological question. (shrink)

Recent decades have witnessed a growing interest in narrative both in certain areas of philosophy and in the study of religion. The philosophy of religion has not itself been at the forefront of this narrative turn, but exceptions exist—most notably Eleonore Stump’s work on biblical stories and the problem of suffering. Characterizing Stump’s approach as an apologetic orientation, this article contrasts it with pluralistic orientations that, rather than seeking to defend religious faith, are concerned with doing conceptual justice to the (...) range of possible human perspectives, both religious and nonreligious. By discussing various examples, the article makes a case for narrative philosophy of religion, especially in its pluralistic form. (shrink)

According to accounts of the Passion, Christ cries out from the cross, “My God, my God, why have you forsaken me?” The cry, I argue, manifests that Christ lacks a belief that God is with him. Given the standard view of faith—belief that p is required for faith that p—it would follow that Christ lost his faith that God is with him just before he died. In this paper, I challenge the standard view by looking at the cognitive requirement of (...) faith. Although faith that p requires some positive cognitive orientation toward p, that orientation need not be belief. I show that reliance is an alternative stance that fulfills the cognitive requirement of faith. Reliance aims at providing sensible guidance for action that is in accord with one’s values/ends. Thinking of the cognitive component of Christ’s faith in terms of reliance makes sense of the doubt manifested in his cry. (shrink)