 A number of replies might be envisaged. Here we mention but a few. First, one may question the assumption that logical norms really have no say when it comes to credences. Field’s quantitative bridge principle is a case in point. As we have seen, it does directly connect logical principles (or our attitudes towards them) with constraints on the allowable ways of investing confidence in the propositions in question. To this it might be retorted, however, that Field’s proposal in effect presupposes some (possibly non-classical) form of subjective probability theory. After all, in order to align one’s credences with the demands of logic, one must be capable of determining the numerical values of one’s credences in logically complex propositions on the basis of one’s degrees of belief in simple propositions. This is most naturally done by appealing to probability  theory.[25]  But if so, it looks as if probability theory is really doing all of the normative work and hence that logic would seem to be little more than a redundant tag-along. Second, one might try to downplay the importance of degrees of belief in our cognitive economy. In its strongest form such a position amounts to a form of eliminativism or reduction in the opposite direction: against credences and in favor of full belief. Harman (1986), for instance, rejects the idea that ordinary agents operate with anything like credences. Harman does not deny that beliefs may come in varying degrees of strength. However, he maintains that this feature can be explained wholly in terms of full beliefs: either as belief in a proposition whose content is probabilistic or else 