Bortolotti Lisa
Philosophy Department, University of Birmingham, Birmingham, UK.
Neuroethics. 2012 Apr;5(1):39-53. doi: 10.1007/s12152-011-9122-8. Epub 2011 Jun 11.
Here I reply to the main points raised by the commentators on the arguments put forward in my Delusions and Other Irrational Beliefs (OUP, 2009). My response is aimed at defending a modest doxastic account of clinical delusions, and is articulated in three sections. First, I consider the view that delusions are in-between perceptual and doxastic states, defended by Jacob Hohwy and Vivek Rajan, and the view that delusions are failed attempts at believing or not-quite-beliefs, proposed by Eric Schwitzgebel and Maura Tumulty. Then, I address the relationship between the doxastic account of delusions and the role, nature, and prospects of folk psychology, which is discussed by Dominic Murphy, Keith Frankish, and Maura Tumulty in their contributions. In the final remarks, I turn to the continuity thesis and suggest that, although there are important differences between clinical delusions and non-pathological beliefs, these differences cannot be characterised satisfactorily in epistemic terms.
在此,我回应评论者就我在《妄想及其他非理性信念》(牛津大学出版社,2009年)中提出的论点所提出的要点。我的回应旨在捍卫一种关于临床妄想的适度信念论,并分三个部分进行阐述。首先,我考虑雅各布·霍伊和维韦克·拉詹所捍卫的观点,即妄想处于感知状态和信念状态之间,以及埃里克·施维茨格贝尔和莫拉·图穆尔蒂所提出的观点,即妄想是相信的失败尝试或近似信念。然后,我讨论妄想的信念论与民间心理学的作用、性质和前景之间的关系,多米尼克·墨菲、基思·弗兰基什和莫拉·图穆尔蒂在他们的文章中对此进行了探讨。在最后的评论中,我转向连续性论题,并指出,尽管临床妄想与非病理性信念之间存在重要差异,但这些差异无法用认知术语令人满意地加以描述。