 Another debated issue is whether delusions should be characterized as beliefs at all, given that they share features with acts of imagination (Currie 2000), desires (Egan 2009), acceptances (Frankish 2009), and perceptual states (Hohwy and Rajan 2012). Can delusions qualify as beliefs when they are inconsistent with other things that we believe? And when they fail to be responsive to the evidence available to us? Bayne and Pacherie 2005, Bortolotti 2009 and 2012, and Miyazono 2018 have offered defenses of the doxastic nature of delusions, whereas other authors have emphasised the differences between delusions and typical instances of belief. An interesting position defended by Schwitzgebel 2012 is that delusions are in-between states, because they match the dispositional profile of beliefs only in part. Schwitzgebel’s position has been challenged by philosophers who argue that delusions play a belief-role in explaining and predicting intentional action (see Bortolotti 2012; Bayne and Hattiangadi 2013). More recently, the doxastic nature of delusions has been further called into question by authors emphasising the experiential or social nature of delusions (see for instance, Feyaerts et al. 2021; Bell, Raihani and Wilkinson 2020; Miyazono and Salice 2021). The nature of delusions is still a hotly debated issue.