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Switch to: References
Citations of:
On knowing one's own actions
In Johannes Roessler & Naomi Eilan (eds.), Agency and Self-Awareness: Issues in Philosophy and Psychology. New York: Oxford University Press (2003)
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The recent debate on cognitive phenomenology has largely focused on phenomenal aspects connected to the content of thoughts. By contrasts, aspects pertaining to their attitude have often been neglected, despite the fact that they are distinctive of the mental kind of thought concerned and, moreover, also present in experiences and thus less contentious than purely cognitive aspects. My main goal is to identify two central and closely related aspects of attitude that are phenomenologically salient and shared by thoughts with experiences, (...) |
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Intuitively, the knowledge of one’s own intentional actions is different from the knowledge of actions of other sorts, including those of other people and unintentional actions of one's own. But how are we to understand this phenomenon? Does it pertain to all actions, under every description under which they are known? If so, then how is this possible? If not, then how should we think about cases that are exceptions to this principle? This paper is a critical survey of recent (...) |
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In this paper I argue on two fronts. First, I press for the view that judging is a type of mental action, as opposed to those who think that judging is involuntary and hence not an action. Second, I argue that judging is specifically a type of non-voluntary mental action. My account of the non-voluntary nature of the mental act of judging differs, however, from standard non-voluntarist views, according to which ‘non-voluntary’ just means regulated by epistemic reasons. In addition, judging (...) |
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I present an account of how agents can know what they are doing when they intentionally execute object-oriented actions. When an agent executes an object-oriented intentional action, she uses perception in such a way that it can fulfil a justificatory role for her knowledge of her own action and it can fulfil this justificatory role without being inferentially linked to the cognitive states that it justifies. I argue for this proposal by meeting two challenges: in an agent's knowledge of her (...) |
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According to G.E.M. Anscombe, an agent’s knowledge of his own intentional actions differs from his knowledge of his unintended behaviors as well as the knowledge others can have of what he intentionally does, in being secured “without observation”. I begin by posing a problem for any conception of this theory according to which non-observational knowledge must be independent of sense-perception, and criticize several recent attempts to get around the problem. Having done this, I develop an alternative account of non-observational knowledge (...) |
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What is the scope of our conscious mental agency, and how do we acquire self-knowledge of it? Both questions are addressed through an investigation of what best explains our inability to form judgemental thoughts in direct response to practical reasons. Contrary to what Williams and others have argued, it cannot be their subjection to a truth norm, given that our failure to adhere to such a norm need not undermine their status as judgemental. Instead, it is argued that we cannot (...) |
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G. E. M. Anscombe’s view that agents know what they are doing “without observation” has been met with skepticism and the charge of confusion and falsehood. Simultaneously, some commentators think that Anscombe has captured an important truth about the first-personal character of an agent’s awareness of her actions. This paper attempts an explanation and vindication of Anscombe’s view. The key to the vindication lies in focusing on the role of practical knowledge in an agent’s knowledge of her actions. Few commentators, (...) |
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New Volitionalism is a name for certain widespread conception of the nature of intentional action. Some of the standard arguments for New Volitionalism, the so-called arguments from total failure, have even acquired the status of basic assumptions for many other kinds of philosophers. It is therefore of singular interest to investigate some of the most important arguments from total failure. This is what I propose to do in this paper. My aim is not be to demonstrate that these arguments are (...) |
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This article is about how to describe an agent’s awareness of her bodily movements when she is aware of executing an action for a reason. Against current orthodoxy, I want to defend the claim that the agent’s experience of moving has an epistemic place in the agent’s awareness of her own intentional action. In “The problem,” I describe why this should be thought to be problematic. In “Motives for denying epistemic role,” I state some of the main motives for denying (...) |
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Each of us enjoys a special awareness of (some) of her mental states. The adverbial model of first-person awareness claims that to be aware of a mental state is for it to be conscious, where ‘conscious’ describes the kind of state it is, rather than denoting a form of awareness directed at it. Here, I present an argument for construing first-person awareness of intentions adverbially, by showing that this model can meet a serious challenge posed by the simulation hypothesis, which (...) |
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Intentional action is often accompanied by knowledge of what one is doing—knowledge which appears non-observational and non-inferential. G.E.M. Anscombe defends the stronger claim that intentional action always comes with such knowledge. Among those who follow Anscombe, some have altered the features, content, or species of the knowledge claimed to necessarily accompany intentional action. In this paper, I argue that there is no knowledge condition on intentional action, no matter the assumed features, content, or species of the knowledge. Further, rather than (...) |
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When a person decides to do something in the future, she forms an intention and her intention persists. Philosophers have thought about the rational requirement that an agent’s intention persists until its execution. But philosophers have neglected to think about the causal memory mechanisms that could enable this kind of persistence and its role in rational long-term agency. Our aim of this paper is to fill this gap by arguing that memory for intention is a specific kind of memory. We (...) |
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The account of intentional action Anscombe provides in her Intention has had a huge influence on the development of contemporary action theory. But what is intentional action, according to Anscombe? She seems to give two different answers, saying first that they are actions to which a special sense of the question ‘Why?’ is applicable, and second that they form a sub-class of the things a person knows without observation. Anscombe gives no explicit account of how these two characterizations converge on (...) |
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Anscombe thought that practical knowledge – a person’s knowledge of what she is intentionally doing – displays formal differences to ordinary empirical, or ‘speculative’, knowledge. I suggest these differences rest on the fact that practical knowledge involves intention analogously to how speculative knowledge involves belief. But this claim conflicts with the standard conception of knowledge, according to which knowledge is an inherently belief-involving phenomenon. Building on John Hyman’s account of knowledge as the ability to use a fact as a reason, (...) |
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While the relation between embodiment and intersubjectivity is often remarked upon in the literature on Fichte, it is not sufficiently acknowledged that for Fichte the two are strongly interdependent. In this paper, by elaborating on his account of the fine structure of the embodied agency, I argue that for Fichte one's relation to one's own body is socially constituted. Further, I show that the usual stricture in the literature, according to which Fichte does not allow for bodily passivity, is misleading. (...) |
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An agent’s knowledge of her own intentional actions (agential knowledge) is non-observational. Yet, intentional actions typically consist of happenings external to the agents. A theory is needed to explain how agents are warranted to form such beliefs independent of observation. This paper first argues for three desirable features of an ideal theory about agential knowledge. After showing that no existing theories possess all three, a novel theory that does is presented. According to this theory, agential knowledge is the same kind (...) |
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It is intuitive that free action depends on consciousness in some way, since behavior that is unconsciously generated is widely regarded as un-free. But there is no clear consensus as to what such dependence comes to, in part because there is no clear consensus about either the cognitive role of consciousness or about the essential components of free action. I divide the space of possible views into four: the Constitution View (on which free actions metaphysically consist, at least in part, (...) |
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In this thesis I present a phenomenological investigation of our experience of time – of things as they fall within time – and suggest that something important goes missing in recent debates. This is the notion of a point of view. I believe that articulating the sense in which we have a point of view in time, and what this is a point of view upon, is crucial to an account of how things are for an experiencing subject. In the (...) |
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Self-awareness is commonly expressed by means of indexical expressions, primarily, first- person pronouns like. |
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