 Such examples can be dealt with in various ways. One strategy insists that, when I do not believe that I am clenching my fist, or that I will mail the bills, I do not intend the corresponding actions, I merely intend to try (Harman 1986, pp. 364–5; Velleman 1989, pp. 115–6). But do I really act as I intended if I try and fail? (See Pears 1985, p. 86; McCann 1991, p. 212.) And when I know that I am forgetful, do I even believe that I will try to mail the bills? A more radical theory points to the simplifying assumption, often made in epistemology, that belief is binary and does not come by degree. On that assumption, it may be harmless to claim that intention involves belief. But the truth is bound to be more complex: that in forming an intention one becomes more confident than one would otherwise be (Setiya 2008, pp. 391–2); or that the will is a capacity to know what one is doing, or what one is going to do, whose exercise may be impeded, yielding mere belief or partial belief instead of knowledge (Pears 1985, pp. 78–81; Setiya 2009, pp. 129–31; Setiya 2012, pp. 300–303; Marušić and Schwenkler 2018, §3.1).