Levitation, telekinesis, the ability to control nature and even predict the future... Since she was 2 years old, Bo has had gifts she could neither fully understand, nor control. Raised by a small group known as the "True Believers," the orphaned girl has been safeguarded from harmful outsiders who would use her forces for personal gain. But now that she is 10, her powers have become stronger and the threat has grown more dangerous. With her life and future now in jeopardy, the "Believers" turn to the only person they see fit to be her full-time protector. That is, once they break him out of jail. Tate, a wrongfully imprisoned death row inmate who's lost his will, is initially reluctant until he witnesses one of her extraordinary abilities. Bo sees people for who they truly are... and who they may become. Tate and Bo begin their journey, one in which trust must be earned. Traveling from city to city, every place they stop and everyone they meet will be changed forever. But they'll have to keep going to stay one step ahead of the sinister forces after Bo's power... because it will take a miracle to keep them safe forever.
Runtime: 60 minutes
Believe - The Will to Believe - Netflix
“The Will to Believe” is a lecture by William James, first published in 1896, which defends, in certain cases, the adoption of a belief without prior evidence of its truth. In particular, James is concerned in this lecture about defending the rationality of religious faith even lacking sufficient evidence of religious truth. James states in his introduction: “I have brought with me tonight [...] an essay in justification of faith, a defense of our right to adopt a believing attitude in religious matters, in spite of the fact that our merely logical intellect may not have been coerced. 'The Will to Believe,' accordingly, is the title of my paper.” James' central argument in “The Will to Believe” hinges on the idea that access to the evidence for whether or not certain beliefs are true depends crucially upon first adopting those beliefs without evidence. As an example, James argues that it can be rational to have unsupported faith in one's own ability to accomplish tasks that require confidence. Importantly, James points out that this is the case even for pursuing scientific inquiry. James then argues that like belief in one's own ability to accomplish a difficult task, religious faith can also be rational even if one at the time lacks evidence for the truth of one's religious belief.
Believe - Sections V–VII: More preliminaries - Netflix
In section V, James makes a distinction between a skepticism about truth and its attainment and what he calls “dogmatism”: “that truth exists, and that our minds can find it”. Concerning dogmatism, James states that it has two forms; that there is an “absolutist way” and an “empiricist way” of believing in truth. James states: “The absolutists in this matter say that we not only can attain to knowing truth, but we can know when we have attained to knowing it, while the empiricists think that although we may attain it, we cannot infallibly know when.” James then goes on to state that “the empiricist tendency has largely prevailed in science, while in philosophy the absolutist tendency has had everything its own way”. James ends section V by arguing that empiricists are really no more tentative about their beliefs and conclusions than the absolutists: "The greatest empiricists among us are only empiricists on reflection: when left to their instincts, they dogmatize like infallible popes. When the Cliffords tell us how sinful it is to be Christians on such “insufficient evidence”, insufficiency is really the last thing they have in mind. For them the evidence is absolutely sufficient, only it makes the other way. They believe so completely in an anti-Christian order of the universe that there is no living option: Christianity is a dead hypothesis from the start." James begins section VI with the following question: “But now, since we are all such absolutists by instinct, what in our quality of students of philosophy ought we to do about the fact? Shall we espouse and endorse it?” He then answers: “I sincerely believe that the latter course is the only one we can follow as reflective men. [...] I am, therefore, myself a complete empiricist so far as my theory of human knowledge goes.” James ends section VI by stressing what he finds to be the “great difference” merit of the empiricist way over the absolutist way: “The strength of his system lies in the principles, the origin, the terminus a quo [the beginning point] of his thought; for us the strength is in the outcome, the upshot, the terminus ad quem [the end result]. Not where it comes from but what it leads to is to decide. It matters not to an empiricist from what quarter a hypothesis may come to him: he may have acquired it by fair means or by foul; passion may have whispered or accident suggested it; but if the total drift of thinking continues to confirm it, that is what he means by its being true.” James begins section VII by stating that there is “one more point, small but important, and our preliminaries are done”. However, James in fact gives in this section a crucial bit of argumentation: "There are two ways of looking at our duty in the matter of opinion—ways entirely different, and yet ways about whose difference the theory of knowledge seems hitherto to have shown very little concern. We must know the truth; and we must avoid error—these are our first and great commandments as would-be knowers; but they are not two ways of stating an identical commandment, they are two separable laws. Although it may indeed happen that when we believe the truth A, we escape as an incidental consequence from believing the falsehood B, it hardly ever happens that by merely disbelieving B we necessarily believe A. We may in escaping B fall into believing other falsehoods, C or D, just as bad as B; or we may escape B by not believing anything at all, not even A. Believe truth! Shun error!—these, we see, are two materially different laws; and by choosing between them we may end by coloring differently our whole intellectual life. We may regard the chase for truth as paramount, and the avoidance of error as secondary; or we may, on the other hand, treat the avoidance of error as more imperative, and let truth take its chance. Clifford, in the instructive passage which I have quoted, exhorts us to the latter course. Believe nothing, he tells us, keep your mind in suspense forever, rather than by closing it on insufficient evidence incur the awful risk of believing lies. You, on the other hand, may think that the risk of being in error is a very small matter when compared with the blessings of real knowledge, and be ready to be duped many times in your investigation rather than postpone indefinitely the chance of guessing true. I myself find it impossible to go with Clifford. We must remember that these feelings of our duty about either truth or error are in any case only expressions of our passional life. Biologically considered, our minds are as ready to grind out falsehood as veracity, and he who says, “Better go without belief forever than believe a lie!” merely shows his own preponderant private horror of becoming a dupe. He may be critical of many of his desires and fears, but this fear he slavishly obeys. He cannot imagine any one questioning its binding force. For my own part, I have also a horror of being duped; but I can believe that worse things than being duped may happen to a man in this world: so Clifford's exhortation has to my ears a thoroughly fantastic sound. It is like a general informing his soldiers that it is better to keep out of battle forever than to risk a single wound. Not so are victories either over enemies or over nature gained. Our errors are surely not such awfully solemn things. In a world where we are so certain to incur them in spite of all our caution, a certain lightness of heart seems healthier than this excessive nervousness on their behalf. At any rate, it seems the fittest thing for the empiricist philosopher." One possible way of interpreting James' words here is to take him to be arguing that while we should avoid falsehood, it is no vice to err if we do so while pursuing truth. That is, James is steadfastly agreeing that we must withhold belief until we possess sufficient evidence when that evidence is forthcoming. Not to do so would be to wholly disregard the duty to avoid falsehood. However, as James is about to argue, where the truth of a belief only comes about after something is believed or where evidence regarding a belief's truth or falsity is only accessible to believers, the pursuit of truth seems to require us to believe upon insufficient evidence.
Believe - References - Netflix