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Belief Revision: The Resubsumption Theory      333

               Yet another belief parameter is the cognitive utility of a belief. Philosophical
            discourse tends to presuppose that the striving for truth is desirable in its own
            right, but people do not generate intuitive theories and belief systems for the
            sake of knowing something that is true; the latter is a distinctly academic atti-
            tude. Truth might be a moral good, but human cognition did not evolve to
            seek, establish or possess truths. Natural selection in a hunter-gatherer sce-
            nario  optimizes  survival,  not  amount  of  good.  Even  in  contemporary  life,
            belief systems and informal theories are not normally held as museum pieces,
            cherished for their epistemic beauty. Instead, their purpose is to contribute to
            the successful completion of life’s tasks: argumentation, decision making, dis-
            course comprehension, explanation, prediction, planning and so on.
               Cognitive utility is a descendant of the concept of utility defined in the-
            ories of decision making, which in turn evolved from the utility concept in
            economics. The latter measures how valuable a good or a service is to some-
            body. Cognitive utility measures the usefulness of a knowledge representation
            to the person whose representation it is. The concept was developed by J. R.
            Anderson in the context of the ACT-R theory.  Cognitive utility is a function
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            of both benefits and costs. Both benefit and cost are in turn multidimensional
            constructs. For example, cost is a function of, at least, cognitive load  and time
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            to task completion, while benefit is a function of, at least, frequency of goal
            attainment and satisfaction with the typical outcome. Perhaps there are other
            factors that influence cognitive utility as well, but it would be rash to exclude
            any one of those four.
               A belief or belief system does not have to be (objectively) true or  consistent
            with evidence to have high cognitive utility. For example, we operate quite well
            in everyday life on the basis of something akin to the 14th-century impetus
            theory of mechanical motion: If you want a ball to travel farther, whack it
            harder.  The impetus theory contradicts Newton’s laws of motion and is hence
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            false, but it is nevertheless an effective guide for everyday action. A false or
            inaccurate belief might generate consequences that are close enough to the
            facts that actions based on that belief tend to be successful. The utility of a
            belief system is therefore not directly tied to its truth but measures the extent
            to which it enables our cognitive processes to run with low cognitive load, fast
            task completion, frequent goal attainment and high satisfaction.
               To summarize, we have to distinguish the content of a belief – the relevant
            proposition – from the various judgments a person can make about it. The
            latter can be described as a vector of parameter values. I distinguish between
            four such parameters: A belief can be judged as true or false, with a higher
            or lower level of confidence; as desirable or undesirable; and as more or less
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