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Purpose: The study explores measures designed explicitly to manage people with disabilities in a context where diversity interventions are incorporated voluntarily. Furthermore, it examines global organizations' approaches to marginalized groups, such as people with disabilities, in a context where there is an explicit lack of state regulation on diversity measures. Design/methodology/approach: An abductive approach was adopted for the exploratory nature, which sought to understand how global organizations in a developing country utilize diversity management mechanisms to manage people with disabilities. Findings: The findings reveal that human resources departments of international organizations operating in a neoliberal environment demonstrate two distinct perspectives for individuals with disabilities: (i) inclusiveness due to legal pressures and (ii) social exclusion. Originality/value: We explored global organizations' approaches to marginalized groups, such as people with disabilities, in the context of an explicit lack of state regulation on diversity measures and showed that the absence of coercive regulation leads to voluntary actions with adverse consequences. The paper expands theories that critique the inclusion of individuals with disabilities in untamed neoliberal contexts and explains how the responsibilization of institutional actors could enhance what is practical and possible for the workplace inclusion of individuals with disabilities. Without such institutional responsibilization, our findings reveal that disability inclusion is left to the limited prospects of the market rationales to the extent of bottom-line utility. [ABSTRACT FROM AUTHOR]

Epistemologists have widely accepted that truth, justification, and belief are necessary conditions for knowledge. This article challenges the necessity of the two components, "belief" and "justification," in the definition of knowledge. It argues that belief is distinct from knowledge; belief is an act of will, whereas knowledge is acquired automatically. One may possess knowledge without actively willing to believe it, and conversely, one may will to believe something without actually knowing it. Additionally, justification should be seen as a method of validating knowledge, not a fundamental part of its definition. Therefore, knowledge without justification remains knowledge, even though its truth cannot be proven. Building on this perspective, the proposed definition of knowledge shifts to "awareness or recognition of facts." According to this definition, the Gettier problem and the lottery paradox find alternative solutions.

Abstract In this paper we consider the issue of formality in learning. Both formal and informal learning appear to be well-defined in educational discourse, in contrast with non-formal learning which is less clearly articulated. This lack of clarity around non-formal learning has consequences for its recognition by teachers and learners. To contribute to the conceptualisation of non-formal learning we carried out a literature review that helped us to identify dimensions of learning formality. This framework allowed us to discriminate the ways in which non-formal learning differed or matched with aspects of formal or informal learning. It also suggested to us that formality is fluid, and that learning with different formalities might co-exist in some learning environments. We then used our framework to develop tools for capturing evidence of non-formal learning. We describe these tools and how we used them in a pilot study to explore the features of non-formal learning in a formal, Year 12 classroom learning context in an English school. We use our pilot study outcomes to reflect on the utility of our data gathering methods. We also use the study outcomes to update our non-formal learning framework.

In this paper we consider the issue of formality in learning. Both formal and informal learning appear to be well-defined in educational discourse, in contrast with non-formal learning which is less clearly articulated. This lack of clarity around non-formal learning has consequences for its recognition by teachers and learners. To contribute to the conceptualisation of non-formal learning we carried out a literature review that helped us to identify dimensions of learning formality. This framework allowed us to discriminate the ways in which non-formal learning differed or matched with aspects of formal or informal learning. It also suggested to us that formality is fluid, and that learning with different formalities might co-exist in some learning environments. We then used our framework to develop tools for capturing evidence of non-formal learning. We describe these tools and how we used them in a pilot study to explore the features of non-formal learning in a formal, Year 12 classroom learning context in an English school. We use our pilot study outcomes to reflect on the utility of our data gathering methods. We also use the study outcomes to update our non-formal learning framework. [ABSTRACT FROM AUTHOR]

Crossing the road within the traffic system is an example of an action human agents perform successfully day-to-day in complex systems. How do they perform such successful actions given that the behaviour of complex systems is often difficult to predict? The contemporary literature contains two contrasting approaches to the epistemology of complex systems: an analytic and a post-modern approach. We argue that neither adequately accounts for how successful action is possible in complex systems. Agents regularly perform successful actions without obeying (explicit or implicit) algorithmic rules (as the analytic approach suggests) and without an existential leap to action (as the post-modern approach suggests). We offer an alternative: A common-sense pragmatist epistemology, one that focuses on the kind of actions making up most agents' successful moment-to-moment actions in complex systems. Successful actions obtain when agents apply ceteris paribus rules-of-thumb during predictive and decisional practices while achieving some desired goal. [ABSTRACT FROM AUTHOR]

Pure voluntarism is the claim that we have the same voluntary control over intentions as we do decisions. The Toxin Puzzle is often taken to challenge pure voluntarism by supporting a reasons constraint on intentions. According to this constraint, one cannot voluntarily intend to do something that one lacks a practical reason to do. We present the results of three experiments stemming from this puzzle demonstrating that the concept does not support a reasons constraint and suggests that intentions are regarded as voluntary to the same degree that decisions are. [ABSTRACT FROM AUTHOR]

This article explores the intricate dynamics among Sufi elites in Cibingbin, highlighting the significant tensions within this distinctive group. The Sufi community is deeply divided, engaging in intense debates and frequent confrontations with each other. Central to these disputes are issues surrounding the Nasab dialectics, an ideology associated with the habaib that stresses the concept of voluntarism among the Sufi elite. These internal debates are most intense between the habaib faction, known as Kanzus Sholawat Cibingbin, and the local religious authorities, referred to as Kyai Kampung. As each group digs in and solidifies their doctrinal positions, the struggle for dominance in the public sphere becomes more pronounced. This phenomenon, which aligns with Habermas's theories regarding the legitimacy of power in public spaces, has unexpectedly fueled the momentum of the Laskar Walisongo movement. Despite the apparent weakening of the habaib's defensive stance, both the habaib and the Kyai Kampung have maintained considerable local influence. The ongoing power struggle highlights the complex interplay between belief, influence and control within this segment of the Sufi community. Ultimately, they have made public spaces an arena not just for collective imagery, but also the most vital part of the organisation's sustainability or spirit. [ABSTRACT FROM AUTHOR]

The "1919 Report" of the British Ministry of Reconstruction's Adult Education Committee, produced as the First World War was ending, reflects the optimism of its committee about the possibilities for a more socially just and democratic society and its concern to find an alternative to economic deprivation and disenfranchisement. Its central thesis is that adult education is "a permanent national necessity" for an active informed democracy, which should, therefore, be both "universal and lifelong". Despite the report's lukewarm initial reception, its influence on the development of adult education over a century in Britain and in other anglophone countries has been marked. As R. D. Waller argued in 1956, it "is probably the most significant single contribution made to the literature of adult education", certainly in the United Kingdom. It may well also be the first major national report on adult education published anywhere to be grounded in a comprehensive survey of existing provision. This article examines the context of its creation, its core arguments and their strengths and deficiencies, as well as its reception and subsequent impact. The article ends with a consideration of the report's contemporary relevance and how its core ideas of voluntarism and co-construction of knowledge can support democratic renewal through education. [ABSTRACT FROM AUTHOR]

The Labour Relations Act 66 of 1995 (hereafter the 1995 LRA) is a product of criticism of the Labour Relations Act 28 of 1956 (hereafter the 1956 LRA). While there were also other points of criticism of the 1956 LRA, those of particular importance for the current discussion included that it allowed for too much legal intervention in collective bargaining (after the fact) and that the system provided too great a scope for third-party discretion in the resolution of collective bargaining disputes. Aiming to address these weaknesses, the 1995 LRA promised "to achieve certainty and to leave as little as possible to the discretion of administrators and adjudicators." It is against this background that this article focusses on advisory arbitration in the public interest as provided for in section 150 and 150A-D of the 1995 LRA. It considers the extent to which the collective bargaining model under the 1995 LRA – as a product of criticism of the 1956 model – continues to be grounded on the legislative policy consideration of voluntarism when viewed against the extent to which the legislature by way of reactive amendments to the 1995 LRA over the three decades since its enactment has once again increased the scope provided for third-party intervention and third-party discretion in collective bargaining.

Abstract This study examines student volunteering at the University of Gondar in Ethiopia, aiming to understand motivation and areas of engagement. Using a mixed research method, data from surveys, in-depth interviews, and key informant interviews were analyzed. The sample included 422 participants selected through probability and non-probability sampling techniques. Quantitative findings reveal that understanding the functions of volunteering motivates students, with a desire for learning experiences and applying their skills being primary motivators. The value function and career enhancement function also contribute to motivation. Survey results indicate that students engage in volunteer activities to enhance their resumes and have a strong belief in the importance of helping others. Notably, 47% of volunteer students focus on social and disability affairs. This study emphasizes the need for careful planning and implementation to encourage student volunteerism and maximize its benefits for all involved parties.

Many of our attitudes are non-culpable: there was nothing that we should have done to avoid holding them. I argue that we can still be blameworthy for non-culpable attitudes: they can impair our relationships in ways that make our full practice of apology and forgiveness intelligible. My argument poses a new challenge to indirect voluntarists, who attempt to reduce all responsibility for attitudes to responsibility for prior actions and omissions. Rationalists, who instead explain attitudinal responsibility by appeal to reasons-responsiveness, can make sense of blameworthiness for non-culpable attitudes. In response, voluntarists could propose a revision of our actual practices. This would lead us into a quite different debate. [ABSTRACT FROM AUTHOR]

Van Leeuwen’s Religion as Make-Believe, A Theory of Belief, Imagination, and Group Identity argues that religious and political beliefs are fundamentally different from mundane, factual beliefs and represent a cognitive attitude more akin to imagining. To ground this difference, Van Leeuwen proposes four principles defining factual beliefs: ‘involuntariness’ mandates that people cannot choose what they believe; ‘no compartmentalization’ says that factual – but not religious – beliefs guide behavior in all domains; ‘cognitive governance’ requires that inferences be readily drawn from factual beliefs; ‘evidential vulnerability' entails that beliefs are revised given contradictory evidence. While factual beliefs are supposed to meet these standards, Van Leeuwen marshals evidence that religious and tribal beliefs – or “credences” – fail to obey these four principles. In this commentary, I argue that beliefs – both factual and religious – are often much more complicated than Van Leeuwen assumes. This complexity makes perfect conformity to the four principles unlikely, even for factual beliefs. I review Van Leeuwen’s evidence for credences and suggest that this evidence is compatible with the null hypothesis: that religious beliefs are simply beliefs. [ABSTRACT FROM AUTHOR]

The concept of consenting to international law is no simple idea. It rests on sophisticated discursive moves. This article seeks to unpack five of the main discursive moves witnessed in literature and case-law discussing consent to international law. This article argues that these five specific discursive moves are performed, as is claimed here, by almost anyone analyzing the question of consent to international law, be such engagement on the more orthodox side or a critique from the argumentative side of the spectrum. These five discursive moves are (1) the reproduction of a very modernist understanding of authority, (2) the constitution of the very subject that is consenting, (3) the anonymization of the author of consent, (4) the reversal of the temporality of the legal discourse on consent, (5) and the adoption of very binary patterns of thought. This article shows that discursive moves made by international lawyers regarding the idea of consent bear heavily upon the type of political legitimacy, geography, responsibility, and hermeneutics that international law serves. [ABSTRACT FROM AUTHOR]

This article attempts to identify some of the philosophical-theological implications of Franciscan hospitality, starting from the assumption that we are "pilgrims and strangers in this world" (Later Rule 6:2, FF 90), meaning, that the places where we are born and where we come to rest are not in this world but 'elsewhere'. The article makes two quick explorations. The first tries to clearly identify the point in the modern era, when the idea of the transcendent nature of our coming into the world was put aside. To confirm this, we mention three distinct theoretical frameworks relating to the modern era (Dostoevsky, Byung-Chul and Heidegger), which is characterized by the primacy of scientific-technical reasoning. The second exploration concerns the fruitfulness of the shift from Western rationalism to Scotist-Franciscan voluntarism, which points to the primacy of the will, by whose light we try to interpret reality and our history. The article concludes with the idea that each of us is called to be hospitable to one another as a sign of gratitude to God, because God, for His part, treats us hospitably even though He could have chosen not to do so. Thus, we are to have a properly Franciscan attitude toward our neighbor, one which is characterized by openness and generosity. [ABSTRACT FROM AUTHOR]

Community healthcare in Indonesia relies on volunteers who engage their clients outside fixed health facilities with limited resources and formal training. These volunteers are called cadres who learn their tasks to improve community wellbeing through ongoing engagement and without prior formal skills. They are drawn from the community to serve the community. This paper is based on field research carried out with cadres through interviews and visits to integrated health meetings (posyandu lansia) held by primary healthcare centres for older adults in villages in Jakarta and Yogyakarta. The paper first discusses the recruitment requirements and incentives for being a healthcare volunteer. It suggests that both recruitment and incentives are rooted in community values of helping and doing good for the community. Volunteer cadres must have a direct normative and semiotic connection with clients, as they must be members of the community who speak the same language and understand local norms. In line with this community-centred approach, the paper then focuses on the health efficacy of posyandu by viewing them as a recurring, structured symbolic event held in the village. The argument is made that a more qualitative approach should be taken to understanding the efficacy of these meetings, drawing on research methods from the anthropology of ritual (symbolic and therapeutic) healing. [ABSTRACT FROM AUTHOR]

This article explores the intricate dynamics among Sufi elites in Cibingbin, highlighting the significant tensions within this distinctive group. The Sufi community is deeply divided, engaging in intense debates and frequent confrontations with each other. Central to these disputes are issues surrounding the Nasab dialectics, an ideology associated with the habaib that stresses the concept of voluntarism among the Sufi elite. These internal debates are most intense between the habaib faction, known as Kanzus Sholawat Cibingbin, and the local religious authorities, referred to as Kyai Kampung. As each group digs in and solidifies their doctrinal positions, the struggle for dominance in the public sphere becomes more pronounced. This phenomenon, which aligns with Habermas's theories regarding the legitimacy of power in public spaces, has unexpectedly fueled the momentum of the Laskar Walisongo movement. Despite the apparent weakening of the habaib's defensive stance, both the habaib and the Kyai Kampung have maintained considerable local influence. The ongoing power struggle highlights the complex interplay between belief, influence and control within this segment of the Sufi community. Ultimately, they have made public spaces an arena not just for collective imagery, but also the most vital part of the organisation’s sustainability or spirit.

The nature of a contract is constructional and it is set by the human will, making it distinguishable from social and experimental realities that are formed in the real world. the question here is the extent of the connection between contract and reality. Is it a pure function of reality? Furthermore, we’ll explore the existence and continuation of a contract and how it is affected by external realities in Kant’s volitional school of thought. How effective is the role of the human will in the conclusion of a contract? What are the consequences of pure voluntarism? From the point of view of voluntarists, the contract takes priority rather than reality, and the point of origin for contracts is the human will, and socio-experimental reality cannot be considered the basis of a contract. Equity and the La-Haraj rule are not applicable in this school of thought. In addition to maintaining the integrity of the contract and ensuring its survival under any circumstances and in any location, Pure voluntarism exposes the solidity and Jamud present in contracts. In this school of thought, the lifecycle of the contract is a pure function of the will of its contractors and the human willretains its creative power and is not considered an instrumental aspect. According to this school of thought, this is where the benefits of the power of reasoning and human will prove important, and the principle of voluntarism plays an infrastructural role in the conclusion of a contract. The transactional relationship between the parties requires an adjustment of the pure voluntarism school of thought, to account for socio-experimental reality as well. Moderate positivism claims that a contract is influenced by reality, which adjusts the pure voluntarism school of thought in contracts.

Bas van Fraassen’s stance voluntarism has raised the question of how to justify one’s own stance choice if one is to follow the voluntarist dictum that all rational stances, i.e. all those that don’t lead to ‘self-sabotage by one’s own lights’, are equally rational. van Fraassen’s response is that one justifies their stance choice based on one’s own values, but the problem is that those values only appeal to holders of the said stance and not others. In this paper I propose a pragmatist approach to justifying stance choice. I argue that we can provide stance-transcendent justification for our choice of stance based on its stance-transcendent benefits. Consequently, multiple stances having stance-transcendent benefits should all be embraced as it is the epistemically virtuous thing to do. I advocate a move away from the standard voluntarist position of being a stance monist in practice—i.e. defending and holding only one stance—while acknowledging other rational stances only begrudgingly. I defend an active stance pluralism where we strive to actively hold different (apparently conflicting) stances depending on the context. Where that’s not possible, I propose that we should at least enthusiastically encourage multiple stances (taken by others). In Sect. 1 I introduce epistemic stances via a discussion of stance empiricism and stance scientific realism. In Sect. 2 I discuss the problem of stance justification and explore a few different existing teleological proposals for stance choice. Finally in Sect. 3 based on numerous examples from science and philosophy, I argue for a pragmatic, active, normative stance pluralism. I conclude with some clarifications on the rationale behind active stance pluralism. [ABSTRACT FROM AUTHOR]

Research on nuclear repository siting often suggests that the dominance of key actors in siting processes should be counterbalanced by greater inclusion of disadvantaged local publics. Often, public consent is represented as guarantee of 'fairness'. I problematize this notion by showing how consent is pursued by the implementer in Sweden. I invoke industry's written material distributed to citizens in the repository candidate community of Östhammar, showing that Swedish municipalities' right of veto in siting inquiries and public opposition have resulted in a creative industry siting strategy, which has abandoned overt coercion; implementers now aim to create consent by tending to local interests and culture. Despite the sensitivity to local publics' wishes, however, particular problems remain. Inspired by a theory that understands consent-building as a specific form of power, I conclude that the inclusion of local interests is no panacea for 'fairness' and propose new routes for research. [ABSTRACT FROM AUTHOR]

As the First World War came to an end, governments in the UK and France began the process of planning for reconstruction. In both cases health services emerged as key features of the post-war settlement with ambitious new Ministries of Health proposed to coordinate and deliver essential services. Public health infrastructure was at the heart of these plans, with the physical and social conditions that caused disease to be the focus of state activity. But there was also a need to take on key causes of mortality and improve the institutional infrastructure necessary to challenge old and new threats to life. Yet neither the funding nor political will existed to overhaul service provision in these areas. As a result, in both countries it was necessary for voluntary organizations to fill many of the gaps in provision expected or promised by the new state commitment to health care. To meet these tests a number of interested parties – the Rockefeller Foundation, the Red Cross, the Croix-Rouge Française, the Order of St John, voluntary hospitals and local charities – extended their work. Their contributions underpinned an extensive mixed economy of provision that ensured the reconstruction of health services in a way that met at least some of the promises of government. This article focuses on three key areas of voluntary involvement in health in post-war Britain and France: maternity and child welfare services; hospital services, especially tuberculosis provision; and accident response, in particular ambulance services. It argues that while local and national governments focused on improving health through environmental transformations, the voluntary sector stepped in to extend personal services aimed at saving individual lives, curing those suffering from specific diseases and preventing deaths through better education and care. [ABSTRACT FROM AUTHOR]

Theologians believe that the creatures exist based on the activity of the oneness god. But before that, we can ask “Why are creatures possible?”. Brian Leftow has criticized the traditional responses that maintain possible objects are possible due to knowledge of god. God knows the apple, so the apple is possible. It is not a satisfactory response for Leftow, because the essence of God does not need this possibility. Whether the apple is possible or not, God is the God. Also, it seems that the possibility of any creature is necessary. Leftow maintains that this necessity is not written in the essence of God but instead depends on God’s thinking and voluntary creation in his mind. God is the author not just of created reality, but of its vocabulary. This paper explains Leftow’s theory and then criticizes its idea depending on the perfect being theology that Leftow has accepted. [ABSTRACT FROM AUTHOR]

This article problematizes the relationship between the sociological and philosophical traditions of Russian social thought based on the material of the subjective school and of Slavophilism. The absence of direct ideological and conceptual continuity between these avenues is shown, albeit they do share common mental and world-view prerequisites. Slavophilism and the subjective school are compared along three lines — epistemological, social, and historiosophical. The distinguishing features that reveal the correspondence between the aforementioned schools are as follows: the orientation towards a holistic view of reality, unifying life and cognition; the ethical dominant of epistemological views and the inclination towards a practical and transformative attitude towards reality; anthropocentrism and personalism; a romantically ecstatic formulation of the popular/commoner issue; missionary and messianic motives of historiosophical quests, and journalism as a genre of theoretical reflection. It is suggested that the cultural codes of the national social mentality are reflected in the outlined worldview complex.

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Voluntarism is a medieval theological doctrine that argues that God's will takes precedence over God's intellect and explores the consequences on the relation between Creation and the Creator. We show that Duns Scotus's theological voluntarism had an important impact on his economic teachings. Moreover, we suggest that it opened an ontological path that fostered the theorisation of modern economic ideas. Voluntarism undermined the Aristotelian-Thomistic virtue ethics framework and the medieval mistrust of self-interest and commerce typical of voluntarism contrary, i.e., intellectualism. For voluntarist Duns Scotus, human being can promote unintentionally the common good, whereas intellectualism holds intentionality as its pillar. [ABSTRACT FROM AUTHOR]

Leagues of Friends are charities that provide 'personal service to patients' and 'supply hospitals with equipment not likely to come from the budgeting of authorities'. Hundreds continue to exist, and many trace their origins to before the NHS's foundation in 1948. Despite the rich and growing historiographies of voluntarism and the NHS, Leagues have received little attention. This article uses case studies of Leagues in the English West Midlands to show how 'friendship' symbolised the relationship between local NHS institutions and the communities they served. The cases show that voluntarism in British healthcare has not always been based around activism and consumerism, two areas that recent scholarship has rightly highlighted, especially from the 1960s. This allows historians to interrogate the regional and local differences within, ostensibly, a highly centralised national health system. [ABSTRACT FROM AUTHOR]

Prior scholarly approaches to meaningful work have largely fallen into two camps. One focuses on identifying how work can contribute to a meaningful life. The other studies the antecedents and outcomes of workers experiencing their work as meaningful. Neither of these approaches, however, captures what people look for when they seek meaningful work—or so I argue. In this paper, I give a new, commitment-based account of meaningful work by focusing on the reasons people have to choose meaningful work over other options. I draw on philosopher Ruth Chang's account of voluntarist reasons (reasons that arise from an act of the will) to argue that commitments can create distinctive reasons to pursue certain work. It is the presence of these distinctive reasons that makes work meaningful. [ABSTRACT FROM AUTHOR]

Grotius's theory of the foundations of law and morality follows a sort of middle way between rationalism and voluntarism. Grotius, far from both extremes, defends both the normative force of the will and the directive power of practical reason. On this basis, he explains that reason serves as the formal cause of law and the will as the efficient cause. Now, the command of the will alone is not yet valid as a law. It must conform to reason. Reasoning so, Grotius places himself within the scholastic-Aristotelian tradition. Accordingly, he holds the primacy of reason over the will and defends the eminently practical, i.e., non-mathematical, character of morality and law. [ABSTRACT FROM AUTHOR]

The principle of fairness suggests that it is wrong for free riders to enjoy cooperative benefits without also helping to produce them. Considerations of fairness are a familiar part of moral experience, yet there is a great deal of controversy as to the conditions of their application. The primary debate concerns whether cooperative benefits need to be voluntarily accepted. Many argue that acceptance is unnecessary because such theories are too permissive and acceptance appears to be absent in a variety of cases where considerations of fairness nevertheless seem applicable. In this paper, I defend the claim that acceptance is necessary by suggesting that these worries can be disarmed, and that theories that deny the necessity of acceptance face deep challenges in articulating an understanding of cooperative benefits that does not also appeal to a person's acceptance of them. [ABSTRACT FROM AUTHOR]

This article examines how Samuel Rutherford, a leading Reformed theologian in seventeenth-century Scotland, discussed Adam's obedience and merit within the doctrine of the covenant of works and underscored grace as given by God's free will. Rutherford utilised the late medieval Augustinian Thomas Bradwardine's voluntarist thought on grace and ethics and highlighted the prevenient nature of grace. The distinctive features of Rutherford's covenant of works stem from his rejection of the Arminian elevation of human ability and imposition of necessity on God's ad extra activities by binding these activities with divine goodness and love. Thus, Rutherford's doctrine of the pre-fall covenant was shaped by anti-Arminian and anti-Pelagian concerns. To pursue this polemic, two late mediaeval traditions of Bradwardinian Augustinianism and God's covenantal acceptance eventually converged in the development of Rutherford's covenant of works. [ABSTRACT FROM AUTHOR]

In virtue of what do some considerations count in favor or against actions? Some philosophers have recently been interested in hybrid answers to this question. For instance, it might be that some facts about reasons are brute, and some are explained in terms of agents' acts of will. Such views face a challenge: they need a story about how reasons grounded in one way combine with reasons grounded in other ways to yield overall verdicts about what to do. This paper assesses the two most prominent accounts of how that happens, and offers an alternative that captures what's most plausible about each. [ABSTRACT FROM AUTHOR]

Self-verifying judgments like I exist seem rational, and self-defeating ones like It will rain, but I don’t believe it will rain seem irrational. But one’s evidence might support a self-defeating judgment, and fail to support a self-verifying one. This paper explains how it can be rational to defy one’s evidence if judgment is construed as a mental performance or act, akin to inner assertion. The explanation comes at significant cost, however. Instead of causing or constituting beliefs, judgments turn out to be mere epiphenomena, and self-verification and self-defeat lack the broader philosophical import often claimed for them. [ABSTRACT FROM AUTHOR]

Copyright of Lembaran Antropologi is the property of Universitas Gadjah Mada, Department of Anthropology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)