This paper focuses on two conflations which frequently appear within the philosophy of history and other fields concerned with action explanation. The first of these, which I call the Conflating View of Reasons, states that the reasons for which we perform actions are reasons why (those events which are) our actions occur. The second, more general conflation, which I call the Conflating View of Action Explanation, states that whatever explains why an agent performed a certain action explains why (that event (...) which was) her action occurred. Both conflations ignore the fact that there are at least two distinct objects that legitimately qualify as objects of action explanation2. As Jennifer Hornsby (1993) has previous suggested, one thing we might wish to explain is ‘why did A do what she did?’ another is, ‘why did the event of her doing it occur?’ -/- I shall argue that when these two views are combined they give rise to a futile debate about explanation in the philosophies of history and the social sciences, and to an almost identical debate in moral psychology and the philosophy of mind. In so doing, I shall also examine a proposed distinction between explaining a phenomenon, and rendering it intelligible. I conclude by distinguishing between four different objects of historical understanding, each of which is to be understood in the light of the aforementioned distinctions between event and thing done, and explanation and intelligibility. (shrink)

In this paper, I intend to introduce what I think is a novel proposal in the metaphysics of action: one-particularism. In order to do so, I must first explain two ideas: a concept in the semantics of English that many philosophers of action take to be of great importance in action theory, causative alternation; and the idea of an intrinsic event. By attempting to understand the role that intrinsic events are meant to play in action theory, I then introduce my (...) proposal. Getting clear on what is an intrinsic event is a key, I think, to producing a viable theory of action, or, to be more precise, part of such a general theory, since it is limited to actions whose descriptions employ gerunds or perfect nominals formed from ergative verbs. I conclude by replying to two arguments that would be advanced against my proposal, both found in Alvin Goldman’s A Theory of Action. (shrink)

In this article, I attempt to describe how certain theoretical constructions of semiotics could be applied in educational theoretical work. First I introduce meaning as a basic concept of semiotics, thus also touching on concepts such as action, competence and causality. I am then able to define learning as a change of competences, and also refer to the pedagogical concept of learning i.e. Bildung, which can be roughly defined as valuable human learning. I then take up the problem of education (...) as pedagogical direction and communication. Finally, I conclude with some considerations on the famous Greimassian semiotic square. (shrink)

I argue that in order to solve the main difficulties confronted by the classical versions of the causal theory of action, it is necessary no just to make room for intentions, considered as irreducible to complexes of beliefs and desires, but also to distinguish among several types of intentions. I present a three-tiered theory of intentions that distinguishes among future-directed intentions, present-directed intentions and motor intentions. I characterize each kind of intention in terms of its functions, its type of content, (...) its dynamics and the rationality and time constraints that bear on it. I then try to show how the difficulties encountered by the causal theory can be solved within this new framework. 1. (shrink)

I argue that in order to solve the main difficulties confronted by the classical versions of the causal theory of action, it is necessary no just to make room for intentions, considered as irreducible to complexes of beliefs and desires, but also to distinguish among several types of intentions. I present a three-tiered theory of intentions that distinguishes among future-directed intentions, present-directed intentions and motor intentions. I characterize each kind of intention in terms of its functions, its type of content, (...) its dynamics and the rationality and time constraints that bear on it. I then try to show how the difficulties encountered by the causal theory can be solved within this new framework. 1. (shrink)

Mental acts are conspicuously absent from philosophical debates over the nature of action. A typical protagonist of a typical scenario is far more likely to raise her arm or open the window than she is to perform a calculation in her head or talk to herself silently. One possible explanation for this omission is that the standard ‘causalist’ account of action, on which acts are analyzed in terms of mental states causing bodily movements, faces difficulties in accommodating some paradigmatic cases (...) of mental action – or so I argue. After drawing out these objections to causalism, I outline a more promising approach. Building on previous work, I show how the approach I favour, on which the attempt to analyze action is dispensed with, provides a unified account of both mental and physical action. (shrink)

In this paper, the ontological, terminological, epistemological, and ethical aspects of omission are considered in a coherent and balanced framework, based on the idea that there are omissions which are actions and omissions which are non-actions. In particular, we suggest that the approach to causation which best deals with omission is Mackie's INUS conditional proposal. We argue that omissions are determined partly by the ontological conditional structure of reality, and partly by the interests, beliefs, and values of observers. The final (...) upshot is that moral judgments involved in cases of omissions cannot be grounded on, but are the ground for judgments about what INUS conditions count as omissions. (shrink)

This essay presents an analysis in the area of the theory of human action. Philosophers and pschologists are interested in theories of action because action defines those behaviors that are under our control as opposed to behaviors that in some sense just happen. In its wider context, a theory of action has implications for legal reasoning or moral reasoning. Throughout the history of this topic, one of the leading theories of action has been the volitional theory. Volition, in its simplest (...) sense, refers to an act of will. In this essay, I evaluate the work of Carl Ginet, who is one of the leading modern advocates of the Volitional theory of action. I argue below that Ginet's sophisticated volitional theory of action suffers from certain internal problems that result from Ginet's project of removing causal relations from his account of action. Ultimately, I argue that when he does this, Ginet reduces the theoretical resources for explaning how volition is connected to both overt behavior and to the agent. Furthermore, I belive that elucidating such problems is valuable just because this process reveals why we should focus our efforts upon a leading alternative to the volitional theory, namely the belief/desire theory of action. In the way, my analysis of Ginet reveals the strengths of an externalist rather than an internalist approach to the problem of action. (shrink)

Philosophical interest in intentional action has flourished in recent decades. Typically, action theorists propose necessary and sufficient conditions for a movement's being an action, conditions derived from a conceptual analysis of folk psychological action ascriptions. However, several key doctrinal and methodological features of contemporary action theory are troubling, in particular (i) the insistence that folk psychological kinds like beliefs and desires have neurophysiological correlates, (ii) the assumption that the concept of action is "classical" in structure (making it amenable to definition (...) in terms of necessary and sufficient conditions for its proper application), and (iii) the assumption that deferring to intuitions about the application of the concept of action amidst the context of fantastical thought experiments furnishes an effective method for judging the adequacy of proposed analyses. After consideration of these problems it is argued that action theory needs to be reoriented in a more naturalistic direction, the methods and aims of which are continuous with those of the empirical sciences. The paper concludes with a sketch (and defense) of the methodological foundations of a naturalistic approach to intentional action. (shrink)

The principal aim of my thesis is to provide a unified theory of imagining, that is, a theory which aspires to capture the common nature of all central forms of imagining and to distinguish them from all paradigm instances of non-imaginative phenomena. The theory which I intend to put forward is a version of what I call the Agency Account of imagining and, accordingly, treats imaginings as mental actions of a certain kind. More precisely, it maintains that imaginings are mental (...) actions that aim at the formation of episodic representations, the content of which is directly determined by what we want them to represent. My defence of this version of the Agency Account happens in two stages. On the one hand, I try to show that it is both extensionally adequate and explanatorily illuminating with respect to those mental states or projects which are clear instances of either imaginative or non- imaginative phenomena. And on the other hand, I seek to demonstrate that the most plausible alternative to the Agency Account - namely the Cognitive Account according to which it is distinctive of imaginings that they are non-cognitive phenomena and thus to be contrasted with perceptions, judgements, and so on - is bound to fail as a unified theory of imagining. The dissertation contains five main parts. In the first, I specify in more detail what a unified account of imagining has to achieve and, in particular, which phenomena it is supposed to capture. The second part presents the Cognitive Account, thereby focussing on Brian O'Shaughnessy's sophisticated version of it while the third part is reserved for the evaluation and rejection of the Cognitive Account. In the fourth part, I develop my version of the Agency Account of imagining. And the fifth and last part is concerned with the accommodation of potential counterexamples to it. (shrink)