What happens to our conception of mind and rational agency when we take seriously future-directed intentions and plans and their roles as inputs into further practical reasoning? The author's initial efforts in responding to this question resulted in a series of papers that he wrote during the early 1980s. In this book, Bratman develops further some of the main themes of these essays and also explores a variety of related ideas and issues. He develops a planning theory of intention. Intentions (...) are treated as elements of partial plans of action. These plans play basic roles in practical reasoning, roles that support the organization of our activities over time and socially. Bratman explores the impact of this approach on a wide range of issues, including the relation between intention and intentional action, and the distinction between intended and expected effects of what one intends. (shrink)

Practical Reasoning and Ethical Decision presents an account of practical reasoning as a process that can explain action, connect reasoning with intention, ...

Rich with historical and cultural value, these works are published unaltered from the original University of Minnesota Press editions.

My aim in this paper is to refute an intriguing argument of Hugh McCann's for the thesis that'S tried to A' entails 'S intended to A. I shall call this the strong intention thesis about trying, or SIT. SIT implies, as McCann observes, that even an agent who thinks that the probability of her A-ing is close to zero intends to A, provided only that she tries to A.

This book deals with foundational issues in the theory of the nature of action, the intentionality of action, the compatibility of freedom of action with determinism, and the explantion of action. Ginet's is a volitional view: that every action has as its core a 'simple' mental action. He develops a sophisticated account of the individuation of actions and also propounds a challenging version of the view that freedom of action is incompatible with determinism.

Philosophers writing on the subject of human action have found it tempting to introduce their subject by raising Wittgenstein's question, 'What is left over if you subtract the fact that my arm goes up from the fact that I raise my arm?' The presumption is that something of particular interest is involved in an action of raising an arm that is not present in a mere bodily movement, and the philosopher's task is to specify just what this is. Unfortunately, such (...) an approach does not take us very far, since a person could properly be said to raise his (or her) arm while asleep or hypnotized even though he (or she) would not be performing an action in the sense of 'action' with which philosophers are particularly concerned. To avoid this kind of difficulty I shall approach the subject of human action is a more academic way: I shall expound some important rival theories of human action, and introduce the relevant issues by commenting critically on those theories. One of the issues I eventually introduce is a metaphysical one. A theory of action makes sense, I contend, only on the assumption that there are such 'things' as actions (or events). After considering some key arguments bearing on the issue I conclude that, as matters currently stand in philosophy, a metaphysically noncommittal attitude toward actions and events seems justified. (shrink)

The purpose of this paper is to defend the view that the bodily actions of men typicaly involve a mental action of voliton or willing, and that such mental acts are, in at least one important sense, the basic actions we perform when we do things like raise an arm, move a finger, or flex a muscle.

This paper criticizes the thesis that intending to do something is reducible to some combination of beliefs and desires. Against Audi's recent formulation of such a view I offer as counterexample a case wherein an agent who wants and expects to V has not yet decided whether to V and hence does not yet intend to. I try to show that whereas belief that one will V is not necessary for intending to V, as illustrated in cases of desperate attempts (...) to V, one cannot intend to V without preferring to V (rather than not V) and thus one cannot intend to V without, in some sense, wanting to V (at least wanting it in preference to not V-ing). The connection of one's intentions with one's objectives, attempts, plans, and hopes is briefly treated, and some influential work by Davidson is criticized. (shrink)

My goal is to define intending. I defend the view that believing and desiring something are necessary for intending it. They are not sufficient, however, for some things we both expect and want (e.g., the sun to rise tomorrow) are unintendable. Restricting the objects of intention to our own future actions is unwarranted and unhelpful. Rather, the belief involved in intending must be based on the desire in a certain way. En route, I argue that expected but unwanted consequences are (...) not intended, examine the two senses of "desire," distinguish intending from being willing, and relate intending to a variety of other propositional at? titudes. (shrink)

By deduction, we often extend both our knowledge and our justified belief. Moreover, in achieving knowledge or justified belief of some proposition, we commonly acquire justification for believing many of its entailed consequences, such as at least some of those that self-evidently follow from it. These and related facts have led some philosophers to endorse strong closure principles, for instance: If a person, S, is justified in believing a proposition, p, and p entails q, then S is justified in believing (...) q. Others have denied such principles, whether for justification or, with the appropriate additions, for knowledge. The debate continues. There is, however, this much consensus: there are difficult problems about the scope of closure, and epistemology should develop theories that can resolve them. (shrink)