Libertarians, like Thomas Reid, hold that motives do not causally necessitate our choices. The problem that arises is to explain how the agent decides to act according to one motive and not the other. In light of some objections brought up by Leibniz and Edwards but also by contemporary compatibilists such as Haji and Goetz, I examine Thomas Reid's possible answer to this problem. I argue that to explain our choices Reid would appeal not only to motives and character traits (...) but also to the amount of effort needed to choose what is best. I also address Reid's criticism of the implicit presupposition of the Principle of Suffi cient Reason. My aim is therefore to explore, clarify and defend Reid's account of agency in choicemaking. (shrink)

According to Thomas Reid, powers of will and powers of understanding are distinguishable in thought, but conjoined in practice. This paper examines the claim that there is no inert intelligence, the operations of the understanding involving some degree of activity. The question is: whose activity? For it is clear that a great deal of our mental activity is not in our power. We need to distinguish between a weak and a strong sense of ‘power’, and consider our dependence ‘upon God (...) and the laws of nature’ in our mental exertions. (shrink)

In this paper, I argue that trying is the locus of freedom and moral responsibility. Thus, any plausible view of free and responsible action must accommodate and account for free tryings. I then consider a version of agent causation whereby the agent directly causes her tryings. On this view, the agent is afforded direct control over her efforts and there is no need to posit—as other agent-causal theorists do—an uncaused event. I discuss the potential advantages of this sort of view, (...) and its challenges. (shrink)

Thomas Reid's Essays on the Active Powers presents what is probably the most thoroughly developed version of agent-causal libertarianism in the modern canon. While commentators today often acknowledge Reid's contribution, they typically focus on what appears to be a serious problem for the view: Reid appears to commit himself to a position according to which acting freely would require an agent to engage in an infinite number of exertions of active power. In this essay, we maintain that, properly understood, Reid's (...) version of agent-causal libertarianism generates no regress of exertion. Our discussion begins by presenting Reid's account of free action and why it appears vulnerable to a worrisome regress. We then consider three attempts to address the regress in the contemporary literature offered by William Rowe, Gideon Yaffe, and James Van Cleve, which we find unsatisfactory. We then develop a solution to the worry—one that takes very seriously both what Reid means by an ‘efficient’ cause and his appeal to normative features when explaining action. We call it the ‘networked capacity’ view. (shrink)

In Essays on the Active Powers, Thomas Reid offers two different accounts of motives. According to the first, motives are the ends for which we act. According to the second, they are mental states, such as desires, that incite us to action. These two accounts, I claim, do not fit comfortably with Reid's agent causal account of human action. My project in this article is to explain why and then to propose a strategy for reconciling these two accounts with Reid's (...) views about action. (shrink)

Thomas Reid thinks of natural philosophy as a purely nomothetic enterprise but he maintains that it is proper for natural philosophers to employ causal terminology in formulating their explanatory claims. In this paper, I analyze this puzzle in light of Reid's distinction between efficient and physical causation – a distinction he grounds in his strict understanding of active powers. I consider several possible reasons that Reid may have for maintaining that natural philosophers ought to employ causal terminology and suggest that (...) the underlying rationale for his views is his understanding of the aims of explanation and their connection to the interests of human agents. The ultimate aim of knowing the causes of phenomena is to mollify the natural intellectual curiosity of human inquirers and provide guidance that insures successful action. The discovery of laws governing phenomena fulfills this aim and, as such, it is appropriate for natural philosophers to employ causal terminology. (shrink)

Reid was a Newtonian and a Theist, but did he found his Theism on Newton’s physics? In opposition to commonplace assumptions about the role of Theism in Reid’s philosophy, my answer is no. Reid prefers to found his Theism on a priori reasons, rather than on physics. Reid’s understanding of physics as an empirical science stops it from contributing in any clear and efficient way to issues of natural theology. In addition, Reid is highly sceptical of our ability to discover (...) the efficient and final causes of natural phenomena, knowledge of which is essential for natural theology. To bring out Reid’s differences with classical Newtonian Theists Richard Bentley and William Whiston, I examine their use of the law and force of general gravitation, and reconstruct what would be Reidian objections.Keywords: Thomas Reid; William Whiston; Richard Bentley; Physics; Theism; Isaac Newton. (shrink)

This paper answers two interpretive questions surrounding belief in God in Thomas Reid’s philosophy, the status question and the detachability question. The former has to do with the type of justification Reid assigns to belief in God – immediate or mediate. The later question is whether anything philosophically significant depends on his belief in God. I argue that, for Reid, belief in God is immediately justified and integral to some parts of his system. Reid’s response to skepticism about God is (...) more complicated and more interesting than many of the contemporary philosophers who, citing Reid as inspiration, also hold that belief in God enjoys immediate justification. In Reid’s hands the approach to belief in God does not compete with inferential justification, does not rely on a special faculty, and foregrounds the developmental character of his epistemology. (shrink)

My paper offers a new interpretation of Reid’s account of social operations of the mind. I argue that it is important to acknowledge the counterpart structure of social operations. By this I mean that for Reid every social operation is paired with a counterpart operation. On the view that I ascribe to Reid, at least two intelligent beings take part in a social operation and the social operation does not come into existence until both the social operation and its counterpart (...) operation have been exercised and the relevant mental thoughts made known to the other being by words or signs. (shrink)

This chapter contains sections titled: Introduction Active Powers Active Powers, Human Agency, and Liberty Agent Causation and Volitionism Conclusion: Agent Causation References Further reading.

Collection of papers presented at the 2nd and 3rd Budapest Seminar in Early Modern Philosophy.

Thomas Reid’s philosophy is a philosophy of mind—a Pneumatology in the idiom of 18th century Scotland. His overarching philosophical project is to construct an account of the nature and operations of the human mind, focusing on the two-way correspondence, in perception and action, between the thinking principle within and the material world without. Like his contemporaries, Reid’s treatment of these topics aimed to incorporate the lessons of the scientific revolution. What sets Reid’s philosophy of mind apart is his commitment to (...) a set of intuitive contingent truths he called the principles of common sense. This difference, as this chapter will show, enables Reid to construct an account of mind that resists the temptation to which so many philosophers in his day and ours succumb, i.e., the temptation, in his words, to materialize minds or spiritualize bodies. (shrink)

This essay traces the development of the philosophical debates concerning active powers and human agency in eighteenth-century Scotland. I examine how and why Scottish philosophers such as Francis Hutcheson, George Turnbull, David Hume, and Henry Home, Lord Kames, depart from John Locke’s and other traditional conceptions of the will and how Thomas Reid and Dugald Stewart reinstate Locke’s distinction between volition and desire. Moreover, I examine what role desires, passions, and motives play in the writings of these and other Scottish (...) Enlightenment philosophers on human agency and draw attention to their underlying disputes concerning liberty and necessity. I end by reflecting on how classifications of principles of actions changed in eighteenth and early nineteenth-century Scottish philosophy. (shrink)

This paper traces the intellectual trajectories of the first stand-alone theories of action, understood as both axiologically neutral and quasi-scientific from a methodological point of view. I argue that the rise of action theory of this kind corresponds to a particular moment of dissatisfaction within Western thought, and as such, it tells us far more about the history of philosophy than the subject itself. I conclude by explaining why subsequent failures to provide an acceptable theory of action are not accidental. (...) On the contrary, such failures owe themselves probably to the fact that formulating a theory of action is neither propitious nor useful. Thus, the most valuable lesson we can learn from philosophical desires for a theory of action is that we should take co-action as the starting point in our normative investigations, rather than positing action simpliciter as a problem to solve. That is, we should move away from propounding a theory of action, and instead focus on a paradigm shift, whereby we move away from a representational, towards a co-actional, model of action. (shrink)