 Some philosophers have argued, however, that one cannot (in full reflective awareness, anyway) believe that p while accepting that one has insufficient evidence for p’s truth (Adler 2002). The counterclaim that this is possible is defended by William James, in his controversial 1896 lecture, ‘The Will to Believe’ (James 1896 [1956]). James agrees that belief cannot be directly willed and must be otherwise causally evoked (he later came to wish that he had used ‘The Right to Believe’ as his lecture’s title). James observes, however, that many beliefs have causes that do not constitute or imply an evidential grounding of their truth. James labels such causes ‘passional’—again, a potentially misleading term, since its intended referents include much more than emotional causes of belief. In particular, beliefs may be caused by ‘the circumpressure of one’s caste or set,’ of which one’s inherited religious tradition is a paradigm case (James 1896 [1956, 9]). James is thus able to explain the psychological possibility of doxastic venture: one already has a ‘passionally’ caused belief, which one then takes to be true in practical reasoning despite its lack of adequate evidential grounding (compare Creel 1994, who similarly describes ‘faith’ as a ‘non-evidential doxastic passion’).