An important divide in the free will literature—one that is arguably almost as common as the distinction between compatibilism and incompatibilism—concerns the distinction between event and substance causation. As the story typically goes, event-causalists maintain that an action is free only if it is caused by appropriate mental events, and agent-causalists maintain that an action is free only if it is caused directly by a substance (the agent). This paper argues that this dichotomy is a false one. It does this (...) by introducing a new view called Causal Pluralism, which maintains that free will is compatible with both event and substance causation. Furthermore, it is argued that agent-causalists have good reason to adopt Causal Pluralism, and also that that the view has interesting implications for the free will dialectic. (shrink)

There has been a resurgence of interest lately within philosophy of mind and action in the category of mental action. Against this background, the present paper aims to question the very possibility, or at least the theoretical significance, of teasing apart mental and bodily acts. After raising some doubts over the viability of various possible ways of drawing the mental act/bodily act distinction, the paper draws some lessons from debates over embodied cognition, which arguably further undermine the credibility of the (...) distinction. The insignificance of the distinction is demonstrated in part by showing how the focus on ‘inner’ acts hampers fruitful discussion of Galen Strawson’s skepticism of mental agency. Finally, the possibility is discussed that a distinction between covert and overt action should supplant the one between mental and bodily action. (shrink)

The overwhelmingly predominant view in philosophy sees intending as a mental state, specifically a plan-like state. This paper rejects the predominant view in favor of a starkly opposed novel alternative. After criticizing both the predominant Bratman-esque view of intention, and an alternative view inspired by Michael Thompson, the paper proceeds to set out and defend the idea that acting with an intention to V should be understood disjunctively, as either one’s V-ing intentionally or one’s performing some kind of failed intentional (...) V-ing, where the two disjuncts share no common state of intention. Instructive structural parallels to perceptual disjunctivism are pointed out, and the view is shown, unlike its rivals, to successfully extend to capture both prospective and present intention, thereby unifying the three different guises of intention. (shrink)

Ultimately we will only understand biological agency when we have developed a theory of the organization of biological processes, and science is still a long way from attaining that goal. It may be possible nonetheless to develop a list of necessary conditions for the emergence of minimal biological agency. The authors offer a model of molecular autonomous agents which meets the five minimal physical conditions that are necessary (and, we believe, conjointly sufficient) for applying agential language in biology: autocatalytic reproduction; (...) work cycles; boundaries for reproducing individuals; self-propagating work and constraint construction; and choice and action that have evolved to respond to food or poison. When combined with the arguments from preadaptation and multiple realizability, the existence of these agents is sufficient to establish ontological emergence as against what one might call Weinbergian reductionism. Minimal biological agents are emphatically not conscious agents, and accepting their existence does not commit one to any robust theory of human agency. Nor is there anything mystical, dualistic, or non-empirical about the emergence of agency in the biosphere. Hence the emergence of molecular autonomous agents, and indeed ontological emergence in general, is not a negation of or limitation on careful biological study but simply one of its implications. (shrink)

In acting intentionally, it is no accident that one is doing what one intends to do. In this paper, I ask how to account for this non-accidentality requirement on intentional action. I argue that, for systematic reasons, the currently prevailing view of intentional action – the Causal Theory of Action – is ill-equipped to account for it. I end by proposing an alternative account, according to which an intention is a special kind of cause, one to which it is essential (...) that it represents its effect. (shrink)

The phenomenology of agency has, until recently, been rather neglected, overlooked by both philosophers of action and philosophers of consciousness alike. Thankfully, all that has changed, and of late there has been an explosion of interest in what it is like to be an agent. 1 This burgeoning field crosses the traditional boundaries between disciplines: philosophers of psychopathology are speculating about the role that unusual experiences of agency might play in accounting for disorders of thought and action; cognitive scientists are (...) developing models of how the phenomenology of agency is generated; and philosophers of mind are drawing connections between the phenomenology of agency and the nature of introspection, phenomenal character, and agency itself. My aim in this paper is not to provide an exhaustive survey of this recent literature, but to provide a.. (shrink)

In this article, I examine recent debates concerning the existence and the nature of basic actions. The discussion is structured around four theses, with which Arthur Danto introduced basic actions to contemporary theorists. The theses concern (i) the relationship between agency and causality, (ii) the distinction between basic and complex actions, (iii) the regress argument for basic actions, and (iv) the structure of practical knowledge in the light of these actions.

Book synopsis: David-Hillel Ruben's new book pursues some novel and unusual standpoints in the philosophy of action. He rejects, for example, the most widely held view about how to count actions, and argues for what he calls a 'prolific theory' of act individuation. He also describes and argues against the two leading theories of the nature of action, the causal theory and the agent causal theory. The causal theory cannot account for skilled activity, nor for mental action. The agent causalist (...) theory unnecessarily reifies causings. He identifies an assumption that they share, and that most action theorists have assumed to be unproblematic and uncontroversial, that an action is, or entails the existence of, an event. Several different meanings to that claim are disentangled and in the most interesting sense of that claim, Ruben denies that it is true. His own alternative is simple and unpretentious: nothing informative can be said about the nature of action that explicates action in any other terms. Ruben sketches a theory of causal explanation of action that eschews the requirement for laws or generalisations, and this effectively quashes one argument for the oft-repeated view that no explanations of action can be causal, on the grounds that there are no convincing cases of laws of human action. He addresses a number of questions about the knowledge an agent has of his own actions, looking particularly at examples of pathological cases of action in which, for one reason or another, the agent does not know what he is doing. Inspiring and enlightening in its challenge to received wisdom, and in its convincing defence of some unfashionable positions, Action and its Explanation will be required reading for anyone working in this field. (shrink)

A critical survey of the main philosophical theories about events and event talk, organized in three main sections: (i) Events and Other Categories (Events vs. Objects; Events vs. Facts; Events vs. Properties; Events vs. Times); (ii) Types of Events (Activities, Accomplishments, Achievements, and States; Static and Dynamic Events; Actions and Bodily Movements; Mental and Physical Events; Negative Events); (iii) Existence, Identity, and Indeterminacy.

The banking sector has been under public scrutiny since the credit crisis of 2007/8, and a range of diagnoses and cures have been offered, particularly in terms of regulatory and financial structures. In the public media, much comment has been made about ethics in the sector, but this has provoked surprisingly little response from academic researchers. This thesis explores the crisis in banking as a moral one, taking Alasdair MacIntyre’s account of virtue ethics as a framework for understanding the careers (...) of Scottish banking leaders. The method used for the study is narrative, and depends both on MacIntyre’s philosophy of tradition-constituted enquiry, and on Hans-Georg Gadamer’s hermeneutics. Conversations were held with ten leaders of Scottish banking whose careers typically span between 25 and 40 years, and the record of those conversations forms the primary data set for the research. The resulting narratives are frank, rich descriptions of deeply felt changes in a particular mode of working life. This was a way of life characterised up until the 1980s by a well-defined status within local communities, professional expertise and a well-ordered tradition. The deregulation of banking and subsequent structural and technological changes to retail banking services eroded that professional tradition, and replaced it with new modes of work dominated by institutional priorities of sales, profit and growth, rather than by an ethic of professional expertise and customer service. The thesis finds that there are structural barriers to the recovery of a professional ethic in banking. It offers new perspectives on the work of Alasdair MacIntyre, particularly in the application of his idea of traditions to mainstream economic activity. It also explores common ground between Gadamer and MacIntyre, proposing ways in which both philosophers can enhance our pursuit of qualitative empirical research. (shrink)

The Agent-Causal Theory of Action claims that an event counts as an action when, and only when, it is caused by an agent. The central difference between the Causal Theory of Action (CTA) and the Agent-Causal view comes down to a disagreement about what sort of item (or items) occupies the left-hand position in the causal relation. For CTA, the left-hand position is occupied by mental items within the agent, typically construed in terms of mental events (e.g., belief/desire pairs or (...) intentions). For the agent-causal theory, it is the agent herself (that is, a substance) which does the causing. Agent-causal theorists generally concede that some intentional actions involve causal relations that are best understood in eventcausal terms. Such intentional actions are "nonbasic," meaning that the agent does them by doing something else. But for any "basic" intentional action—behavior that, according to the agent-causal theorist, is caused directly by the agent—there is a causal relation between the agent, on the one hand, and the action, on the other, which is (i) primitive (not permitting of analysis) and (ii) irreducible to any other relation (including, importantly, the event-causal relation). (shrink)

I Introduction This essay will canvass recent philosophical accounts of human agency that deploy a notion of 'self' (or 'agent') causation. Some of these accounts try to explicate this notion, whereas others only hint at its nature by way of contrast with the causality exhibited by impersonal physical systems. In these latter theories, the authors' main argumentative burden is that the apparent fundamental differences between personal and impersonal causal activity strongly suggest mind-body dualism. I begin by noting two distinct, yet (...) not commonly distinguished, philosophical motivations for pursuing an agent-causal account of human agency. In the course of discussing the accounts that some philosophers have developed in response to these considerations, I reconsider both the linkage of agent causation with mind-body dualism and its sharp cleavage from impersonal (or 'event') causation. (shrink)