This paper evaluates recent proposals for compatibilism about doxastic freedom, and attempts to refine them by applying Fischer and Ravizza’s moderate reasons-responsiveness compatibilism to doxastic freedom. I argue, however, that even this refined version of doxastic compatibilism is subject to challenging counter-examples and is more difficult to support than traditional compatibilism about freedom of action. In particular, it is much more difficult to identify convincing examples of the sort Frankfurt proposed to challenge the idea that responsibility requires alternative possibilities.

I defend of a version of doxastic voluntarism, by criticizing an argument advanced recently by Pamela Hieronymi against the possibility of belief at will. Conceiving of belief at will as believing immediately in response to practical reasons, Hieronymi claims that none of the forms of control we exercise over our beliefs measure up to this standard. While there is a form of direct control we exercise over our beliefs, "evaluative control," she claims it does not give us the power to (...) believe at will because it consists in the consideration of reasons "constitutive" of believing that are not, at the same time, practical reasons. I argue that evaluative control does amount to the ability to believe at will, because there is a practical reason that does in part constitute our believing, what I call "the will to believe the truth." However I argue that Hieronymi's case against belief at will is still relevant to critiquing the acceptability of so-called "beliefs" encouraged by anti-evidentialists. Unlike other versions of voluntarism, I defend one that is consistent and fully supportive of evidence as the sole norm of our beliefs. (shrink)