According to current orthodoxy in the philosophy of action, intentional actions consist in intrinsically mindless bodily movements that stand in causal relations to appropriate mental states. This paper challenges this approach to intentional action, by arguing that there are not enough appropriate mental states around to ‘animate’ all of the bodily movements we intuitively count as intentional actions. In the alternative picture I suggest, the bodily movements that constitute our intentional actions are themselves to be thought of as cognitive events, (...) embodying our grasp of ways of acting. (shrink)

Nearly all defences of the agent-causal theory of free will portray the theory as a distinctively libertarian one — a theory that only libertarians have reason to accept. According to what I call ‘the standard argument for the agent-causal theory of free will’, the reason to embrace agent-causal libertarianism is that libertarians can solve the problem of enhanced control only if they furnish agents with the agent-causal power. In this way it is assumed that there is only reason to accept (...) the agent-causal theory if there is reason to accept libertarianism. I aim to refute this claim. I will argue that the reasons we have for endorsing the agent-causal theory of free will are nonpartisan. The real reason for going agent-causal has nothing to do with determinism or indeterminism, but rather with avoiding reductionism about agency and the self. As we will see, if there is reason for libertarians to accept the agent-causal theory, there is just as much reason for compatibilists to accept it. It is in this sense that I contend that if anyone should be an agent-causalist, then everyone should be an agent-causalist. (shrink)

Empirical evidence, it has often been argued, undermines our commonsense assumptions concerning the efficacy of conscious intentions. One of the most influential advocates of this challenge has been Daniel Wegner, who has presented an impressive amount of evidence in support of a model of "apparent mental causation". According to Wegner, this model provides the best explanation of numerous curious and pathological cases of behavior. Further, it seems that Benjamin Libet's classic experiment on the initiation of action and the empirical evidence (...) concerning the confabulation of reason explanations provide further support for this view. In response, I will propose an alternative model of "real mental causation" that can accommodate the empirical evidence just as well as Wegner's. Further, we will see that there is plenty of evidence in support of the assumption that intentions are causally efficacious. This will provide us with ample reason to endorse the model of real mental causation. (shrink)

This paper proposes and defends an account of what it is to act for reasons. In the first part, I will discuss the desire-belief and the deliberative model of acting for reasons. I will argue that we can avoid the weaknesses and retain the strengths of both views, if we pursue an alternative according to which acting for reasons involves taking something as a reason. In the main part, I will develop an account of what it is to take something (...) as a reason for action. On the basis of this, I will then offer a new account of what it is to act for reasons. (shrink)

While philosophers of mind have devoted abundant time and attention to questions of content and consciousness, philosophical questions about the nature and scope of mental action have been relatively neglected. Galen Strawson’s account of mental action, arguably the most well-known extant account, holds that cognitive mental action consists in triggering the delivery of content to one’s field of consciousness. However, Strawson fails to recognize several distinct types of mental action that might not reduce to triggering content delivery. In this paper, (...) we argue that meditation provides a useful model for understanding a wider range of types of mental action than heretofore recognized. Conclusions yielded by two distinct bodies of current psychological research on meditation and cognition, and meditation and introspection, buttress meditation’s suitability for this role. (shrink)

In this essay, I will suggest ways of improving on Davidson’s conception of the explanatory autonomy of folk psychological explanations. For that purpose, I will appeal to insights from the recent theory of mind debate emphasizing the centrality of various forms of empathy for our understanding of another person’s mindedness. While I will argue that we need to abandon Davidson’s position of anomalous monism, I will also show that my account is fully compatible with Davidson’s non-reductive and interpretationist account of (...) meaning and mental content. Indeed, my account does more justice to the empathic capacities underlying our interpretive capacities, which Davidson himself has to acknowledge in thinking about the constitutive features of thought and meaning. More specifically, I will propose a new way of philosophically safeguarding the causal-explanatory autonomy of our ordinary action explanations by showing how our empathic capacities are involved in epistemically delineating the domain of rational agency. (shrink)

It is argued that intentionally omitting requires having an intention with relevant content. And the intention must play a causal role with respect to one’s subsequent thought and conduct. Even if omissions cannot be caused, an account of intentional omission must be causal. There is a causal role for one’s reasons as well when one intentionally omits to do something.

What is the role of practical thought in determining the intentional action that is performed? Donald Davidson’s influential answer to this question is that thought plays an efficient-causal role: intentional actions are those events that have the correct causal pedigree in the agent's beliefs and desires. But the Causal Theory of Action has always been plagued with the problem of “deviant causal chains,” in which the right action is caused by the right mental state but in the wrong way. This (...) paper addresses an alternative approach to understanding intentional action inspired by G.E.M. Anscombe, interpreting that view as casting practical thought in the role of formal rather than efficient cause of action and thereby avoiding the problem of deviant (efficient) causal chains. Specifically, on the neo-Anscombean view, it is the agent’s “practical knowledge” – non-observational, non-inferential knowledge of what one is doing – that confers the form of intentional action on an event and is the contribution of thought to determining what is intentionally done. This paper argues that the Anscombean view is subject to its own problematic type of deviance: deviant formal causation. What we know non-observationally about what we are doing often includes more than what we intend to be doing; we also know that we are bringing about the foreseen side effects of acting in the intended way. It is argued that the neo-Anscombean view faces difficulty in excluding the expected side effects from the specification of what is intentionally done, whereas the Causal Theory has no such difficulty. Thus, the discussion amounts to an argument in favor of the Causal Theory of Action. (shrink)

According to reductionists about agency, an agent’s bringing something about is reducible to states and events involving the agent bringing something about. Many have worried that reductionism cannot accommodate robust forms of agency, such as self-determination. One common reductionist answer to this worry contends that self-determining agents are identified with certain states and events, and so these states and events causing a decision counts as the agent’s self-determining the decision. In this paper, I discuss Michael Bratman’s well-known identification reductionist theory (...) and his general strategy of grounding an agent’s identification at a time in the agent’s identity over time. I develop two constraints that an adequate identification reductionist theory must satisfy, argue that Bratman’s theory cannot satisfy both, and show that his general strategy for grounding an agent’s identification at a time in the agent’s identity over time is without merit. (shrink)

Most contemporary philosophers of action agree on the following claims. Firstly, the possibility of deviant or wayward causal chains poses a serious problem for the standard-causal theory of action. Secondly, we can distinguish between different kinds of deviant causal chains in the theory of action. In particular, we can distinguish between cases of basic and cases of consequential deviance. Thirdly, the problem of consequential deviance admits of a fairly straightforward solution, whereas the possibility of basic deviance constitutes a separate and (...) difficult problem that requires its own solution. I will argue that the problem of basic deviance is no more troublesome than the problem of consequential deviance, as a solution to the former is implicit in the standard solution to the latter. (shrink)

This article defends the idea that causal relations between reasons and actions are wholly irrelevant to the explanatory efficacy of reason-explanations. The analysis of reason-explanations provided in this article shows that the so-called “problem of explanatory force” is solved, not by putative causal relations between the reasons for which agents act and their actions, but rather by the intentions that agents necessarily have when they act for a reason. Additionally, the article provides a critique of the principal source of support (...) for the thesis that reason-explanations are causal explanations, namely, Davidson's argument in “Actions, Reasons, and Causes.” It is shown that Davidson's argument for this thesis rests crucially on two mistakes: his definition of intentional action and his ontological prejudice against intentions. (shrink)