Bertrand Russell: The Analysis of Mind

12. LECTURE XII. BELIEF (continued)

We propose hypothetically to define "belief" by a different kind of causal efficacy, namely efficacy in causing voluntary movements. (Voluntary movements are defined as those vital movements which are distinguished from reflex movements as involving the higher nervous centres. I do not like to distinguish them by means of such notions as "consciousness" or "will," because I do not think these notions, in any definable sense, are always applicable. Moreover, the purpose of the theory we are examining is to be, as far as possible, physiological and behaviourist, and this purpose is not achieved if we introduce such a conception as "consciousness" or "will." Nevertheless, it is necessary for our purpose to find some way of distinguishing between voluntary and reflex movements, since the results would be too paradoxical, if we were to say that reflex movements also involve beliefs.) According to this definition, a content is said to be "believed" when it causes us to move. The images aroused are the same if you say to me, "Suppose there were an escaped tiger coming along the street," and if you say to me, "There is an escaped tiger coming along the street." But my actions will be very different in the two cases: in the first, I shall remain calm; in the second, it is possible that I may not. It is suggested, by the theory we are considering, that this difference of effects constitutes what is meant by saying that in the second case I believe the proposition suggested, while in the first case I do not. According to this view, images or words are "believed" when they cause bodily movements.

I do not think this theory is adequate, but I think it is suggestive of truth, and not so easily refutable as it might appear to be at first sight.

It might be objected to the theory that many things which we certainly believe do not call for any bodily movements. I believe that Great Britain is an island, that whales are mammals, that Charles I was executed, and so on; and at first sight it seems obvious that such beliefs, as a rule, do not call for any action on my part. But when we investigate the matter more closely, it becomes more doubtful. To begin with, we must distinguish belief as a mere DISPOSITION from actual active belief. We speak as if we always believed that Charles I was executed, but that only means that we are always ready to believe it when the subject comes up. The phenomenon we are concerned to analyse is the active belief, not the permanent disposition. Now, what are the occasions when, we actively believe that Charles I was executed? Primarily: examinations, when we perform the bodily movement of writing it down; conversation, when we assert it to display our historical erudition; and political discourses, when we are engaged in showing what Soviet government leads to. In all these cases bodily movements (writing or speaking) result from our belief.