 Denying both the Welcome Belief and the Unwelcome Belief: Given the variety of proxies that have been offered for both the welcome and the unwelcome belief, it should not be surprising that some argue that self-deception can be explained without attributing either belief to self-deceivers, a position Edwards (2013) refers to as ‘nondoxasticism’. Porcher (2012) recommends against attributing beliefs to self-deceivers on the grounds that what they believe is indeterminate, since they are, as Schwitzgebel (2001, 2010) contends, “in-between-believing,” neither fully believing that p nor fully not believing that p. For Porcher (2012), self-deceivers show the limits of the folk psychological concepts of belief and suggest the need to develop a dispositional account of self-deception that focuses on the ways that self-deceivers’ dispositions deviate from those of stereotypical full belief. Funkhouser (2009) also points to the limits of folk psychological concepts and suggests that in cases involving deep conflict between behavior and avowal “the self-deceived produce a confused belief-like condition so that it is genuinely indeterminate what they believe regarding p.” Edwards (2013), however, rejects the claim that the belief is indeterminate or that folk psychological concepts are inadequate. She argues that folk psychology offers a wide variety of nondoxastic attitudes such as ‘hope,’ ‘suspicion,’ ‘anxiety,’ and the like that are more than sufficient to explain self-deception without adverting to belief. In her view, the so-called doxastic problem can be resolved simply by avoiding the attribution of doxastic attitudes of any kind.