Brain–computer interfacing (BCI) aims at directly capturing brain activity in order to enable a user to drive an application such as a wheelchair without using peripheral neural or motor systems. Low signal to noise ratio’s, low processing speed, and huge intra- and inter-subject variability currently call for the addition of intelligence to the applications, in order to compensate for errors in the production and/or the decoding of brain signals. However, the combination of minds and machines through BCI’s and intelligent devices (...) (IDs) can affect a user’s sense of agency. Particularly confusing cases can arise when the behavioral control switches implicitly from user to ID. I will suggest that in such situations users may be insecure about the extent to which the resulting behavior, whether successful or unsuccessful, is genuinely their own. Hence, while performing an action, a user of a BCI–ID may be uncertain about being the agent of the act. Several cases will be examined and some implications for (legal) responsibility (e.g. establishing the presence of a ‘guilty mind’) are discussed. (shrink)

The idea of basic action is a fixed point in the contemporary investigation of the nature of action. And while there are arguments aimed at putting the idea in place, it is meant to be closer to a gift of common sense than to a hard-won achievement of philosophical reflection. It first appears at the stage of innocuous description and before the announcement of philosophical positions. And yet, as any decent magician knows, the real work so often gets done in (...) the set-up. I argue that the seemingly innocent idea of basic action is, in fact, bound up with a wide-spread conception of the nature of bodily or physical action (section 3). Its legitimacy is vital to the intelligibility of the causal theory of action, according to which physical action consists of a mere event and a condition of mind joined (in the right way) by the bond of causality. Left unchecked, means-end reason threatens to permeate physical action, and thus threatens the sovereignty of the sphere of material events at the center of the causal theory: such events, including the movements of one’s body when one intentionally moves it, are thought to be constitutively independent of the subject’s rational capacities. Basic action is a necessary countermeasure, a sort of metaphysical containment wall needed to preserve the separate jurisdictions of the mind of the acting subject and what merely happens. I argue that so long as action theory proceeds under the assumption that there must be basic action, it must regard our relation to the progress of our own deeds as not different in principle from Marx’s understanding of the relation of the non-worker (Nichtarbeiter) to the material processes that realize his own ideas, namely the work done on the factory floor. Each is alienated from the progress, or getting done, of his deeds. In each the process of doing something intentionally turns out to be a case of delegating tasks to another power. How the process comes to completion is not willed, and at best watched: the causal work is not the agent’s work, his knowledge not self-knowledge (section 5). We should find this unacceptable. And if this is right, it should be a pressing question whether there must be basic action. I argue that we have no good reason to think so: basic action is not forced on us by argument (sections 2 and 4). It is open to us to consider an alternative, one on which action is not, in the fundamental case, barren of means- end structure, but instead permeated by it: we register as a force in nature not at the limit of the means-end order but precisely in its constitution. [from article introduction]. (shrink)

This paper considers the connection between automaticity, control and agency. Indeed, recent philosophical and psychological works play up the incompatibility of automaticity and agency. Specifically, there is a threat of automaticity, for automaticity eliminates agency. Such conclusions stem from a tension between two thoughts: that automaticity pervades agency and yet automaticity rules out control. I provide an analysis of the notions of automaticity and control that maintains a simple connection: automaticity entails the absence of control. An appropriate analysis, however, shows (...) that actions are forms of control and pervasively automatic even if automaticity implies the absence of control. Consequences are drawn for the theory of mental agency and the psychological concepts of automaticity and control. (shrink)

Participants watched themselves in a mirror while another person behind them, hidden from view, extended hands forward on each side where participants’ hands would normally appear. The hands performed a series of movements. When participants could hear instructions previewing each movement, they reported an enhanced feeling of controlling the hands. Hearing instructions for the movements also enhanced skin conductance responses when a rubber band was snapped on the other’s wrist after the movements. Such vicarious agency was not felt when the (...) instructions followed the movements, and participants’ own covert movement mimicry was not essential to the influence of previews on reported control. (shrink)

Like all causal theories in philosophy, the causal theory of action is plagued by the problem of deviant causal chains. I have proposed a solution on the basis of the assumption that mental states and events are causally efficacious in virtue of their contents. This solution has been questioned by Torbjörn Tännsjö (2009). First, I will reply to the objection, and then I will discuss Tännsjö’s alternative.

The now growing literature on the content and sources of the phenomenology of first-person agency highlights the multi-faceted character of the phenomenology of agency and makes it clear that the experience of agency includes many other experiences as components. This paper examines the possible relations between these components of our experience of acting and the processes involved in action specification and action control. After a brief discussion of our awareness of our goals and means of action, it will focus on (...) the sense of agency for a given action, understood as the sense the agent has that he or she is the author of that action. I argue that the sense of agency can be analyzed as a compound of more basic experiences, including the experience of intentional causation, the sense of initiation and the sense of control. I further argue that the sense of control may itself be analysed into a number of more specific, partially dissociable experiences. (shrink)

The neurocognitive structure of the acting self has recently been widely studied, yet is still perplexing and remains an often confounded issue in cognitive neuroscience, psychopathology and philosophy. We provide a new systematic account of two of its main features, the sense of agency and the sense of ownership, demonstrating that although both features appear as phenomenally uniform, they each in fact are complex crossmodal phenomena of largely heterogeneous functional and representational levels. These levels can be arranged within a gradually (...) evolving, onto- and phylogenetically plausible framework which proceeds from basic non-conceptual sensorimotor processes to more complex conceptual and meta-representational processes of agency and ownership, respectively. In particular, three fundamental levels of agency and ownership processing have to be distinguished: The level of feeling, thinking and social interaction. This naturalistic account will not only allow to “ground the self in action”, but also provide an empirically testable taxonomy for cognitive neuroscience and a new tool for disentangling agency and ownership disturbances in psychopathology. (shrink)

Skilled activity, such as shaving or dancing, differs in important ways from many of the stock examples that are employed by action theorists. Some critics of the causal theory of action contend that such a view founders on the problem of skilled activity. This paper examines how a causal theory can be extended to the case of skilled activity and defends the account from its critics.

This work provides, for the first time, a unified account of the theory of action presupposed by both British and American criminal law and its underlying morality. It defends the view that human actions are volitionally caused body movements. This theory illuminates three major problems in drafting and implementing criminal law--what the voluntary act requirement does and should require, what complex descriptions of actions prohibited by criminal codes both do and should require, and when the two actions are the "same" (...) for purposes of assessing whether multiple prosecutions and multiple punishments are warranted. The book contributes to the development of a coherent theory of action in philosophy. It provides a grounding in three of the most basic elements of criminal liability for legislators, judges, and the lawyers who argue to them. (shrink)

Tackling some central problems in the philosophy of action, Mele constructs an explanatory model for intentional behavior, locating the place and significance of such mental phenomena as beliefs, desires, reason, and intentions in the etiology of intentional action. Part One comprises a comprehensive examination of the standard treatments of the relations between desires, beliefs, and actions. In Part Two, Mele goes on to develop a subtle and well-defended view that the motivational role of intentions is of a different sort from (...) that of beliefs and desires. Mele, also offers a provocative explanation of how we come to have intentions and elaborates on his earlier work concerning akratic failures of will. (shrink)

The causal theory of action has been the standard view in the philosophy of action and mind. In this chapter, I will present responses to two challenges to the theory. The first says, basically, that there is no positive argument in favour of the causal theory, as the only reason that supports it consists in the apparent lack of tenable alternatives. The second challenge says that the theory fails to capture the phenomenon of agency, as it reduces activity to mere (...) happenings (events and event-causal processes). This is often referred to as the problem of "disappearing agency". My main aim is to show that there is no problem of disappearing agency, and we will see that my response to the first challenge will be conducive to this end. I will present a positive argument for the causal theory on the basis of considerations concerning the metaphysics of agency, and I will suggest that we "own" the agency that springs from our mental states and events "by default". (shrink)

I will argue that making a certain assumption allows us to conceptualize more clearly our agency over our minds. The assumption is this: certain attitudes (most uncontroversially, belief and intention) embody their subject’s answer to some question or set of questions. I will first explain the assumption and then show that, given the assumption, we should expect to exercise agency over this class of attitudes in (at least) two distinct ways: by answering for ourselves the question they embody and by (...) acting upon them in ways designed to affect them according to our purposes—in roughly the way we exercise agency over most ordinary objects. (shrink)

Voluntary acts are preceded by electrophysiological (RPs). With spontaneous acts involving no preplanning, the main negative RP shift begins at about200 ms. Control experiments, in which a skin stimulus was timed (S), helped evaluate each subject's error in reporting the clock times for awareness of any perceived event.

In this book Daniel Wegner offers a novel understanding of the relation of consciousness, the will, and our intentional and voluntary actions. Wegner claims that our experience and common sense view according to which we can influence our behavior roughly the way we experience that we do it is an illusion.

I have taken an experimental approach to this question. Freely voluntary acts are preceded by a specific electrical change in the brain that begins 550 ms before the act. Human subjects became aware of intention to act 350-400 ms after RP starts, but 200 ms. before the motor act. The volitional process is therefore initiated unconsciously. But the conscious function could still control the outcome; it can veto the act. Free will is therefore not excluded. These findings put constraints on (...) views of how free will may operate; it would not initiate a voluntary act but it could control performance of the act. The findings also affect views of guilt and responsibility. But the deeper question still remains: Are freely voluntary acts subject to macro-deterministic laws or can they appear without such constraints, non-determined by natural laws and ‘truly free'? I shall present an experimentalist view about these fundamental philosophical opposites. (shrink)

In mental action there is no motor output to be controlled and no sensory input vector that could be manipulated by bodily movement. It is therefore unclear whether this specific target phenomenon can be accommodated under the predictive processing framework at all, or if the concept of “active inference” can be adapted to this highly relevant explanatory domain. This contribution puts the phenomenon of mental action into explicit focus by introducing a set of novel conceptual instruments and developing a first (...) positive model, concentrating on epistemic mental actions and epistemic self-control. Action initiation is a functionally adequate form of self-deception; mental actions are a specific form of predictive control of effective connectivity, accompanied and possibly even functionally mediated by a conscious “epistemic agent model”. The overall process is aimed at increasing the epistemic value of pre-existing states in the conscious self-model, without causally looping through sensory sheets or using the non-neural body as an instrument for active inference. (shrink)

Intuitively, choices seem to be intentional actions but it is difficult to see how they could be. If our choices are all about weighing up reasons then there seems no room for an additional intentional act of choice. Richard Holton has suggested a solution to this puzzle, which involves thinking of choices in a two systems of cognition framework. Holton’s suggestion does solve the puzzle, but has some unsatisfactory consequences. This paper wants to take over the important insights from Holton (...) on the phenomenology of choice and the possible explanation via a two systems framework, but wants to suggest an alternative more satisfactory account. This account is built around the idea that choices are what Pamela Hieronymi calls managerial acts. After developing the claim the paper then defends it against the objection that managerial control cannot be understood in a system1 context, by examining recent research on uncertainty monitoring and early forms of metacognition. (shrink)

This paper develops a taxonomy of kinds of actions that can be seen in group agency, human–machine interactions, and virtual realities. These kinds of actions are special in that they are not embodied in the ordinary sense. I begin by analysing the notion of embodiment into three separate assumptions that together comprise what I call the Embodiment View. Although this view may find support in paradigmatic cases of agency, I suggest that each of its assumptions can be relaxed. With each (...) assumption that is given up, a different kind of disembodied action becomes available. The taxonomy gives a systematic overview and suggests that disembodied actions have the same theoretical relevance as the actions of any ordinarily embodied human. (shrink)

What is the relation between a reason and an action when the reason explains the action by giving the agent's reason for doing what he did? We may call such explanations rationalizations, and say that the reason rationalizes the action. In this paper I want to defend the ancient - and common-sense - position that rationalization is a species of ordinary causal explanation. The defense no doubt requires some redeployment, but not more or less complete abandonment of the position, as (...) urged by many recent writers. (shrink)

The traditional focus of debate in philosophy of action has been the causal theory of action and metaphysical questions about the nature of actions as events. In this lucid and lively introduction to philosophy of action, Rowland Stout shows how these issues are subsidiary to more central ones that concern the freedom of the will, practical rationality and moral psychology. When seen in these terms, agency becomes one of the most exciting areas in philosophy and one of the most useful (...) ways into the philosophy of mind. If one can understand what it is to be a free and rational agent, then one is some way to understanding what it is to be a conscious subject of experience. Although the book places the traditional Davidsonian agenda centre stage, it locates it historically by considering in particular Aristotle and Kant. It also takes the debate beyond Davidson by considering one of the most recent issues of interest in the philosophy of action, externalism. By focusing on the central issues of freedom and rationality as well as on the ontological structure of human action, Stout is able to offer readers a fresh and engaging treatment. (shrink)

This provocative book refurbishes the traditional account of freedom of will as reasons-guided "agent" causation, situating its account within a general metaphysics. O'Connor's discussion of the general concept of causation and of ontological reductionism v. emergence will specially interest metaphysicians and philosophers of mind.

The slogan that criminal liability requires an ‘act’, or a ‘voluntary act’, is still something of a commonplace in textbooks of criminal law. There are, it is usually added, certain exceptions to this requirement— cases in which liability is in fact, and perhaps even properly, imposed in the absence of such an act: but the ‘act requirement’ is taken to represent a normally minimal necessary condition of criminal liability. Even offences of strict liability, for which no mens rea is required, (...) require an act: thus to the familiar slogan that actus non facit reum nisi metis sit rea we can add the prior, more fundamental slogan that mens non facit reum nisi actus sit reus ; before we ask whether a defendant acted with mens rea or fault, we must ask whether he committed a criminal act at all. (shrink)

My question here is whether there are intentional mental actions that generate special, significant threats to causalism (i.e., threats of a kind not generated by intentional overt actions), or that generate, more poi- gnantly, problems for causalism that some intentional overt actions allegedly generate, as well.

A prominent but poorly understood domain of human agency is mental action, i.e., thecapacity for reaching specific desirable mental statesthrough an appropriate monitoring of one's own mentalprocesses. The present paper aims to define mentalacts, and to defend their explanatory role againsttwo objections. One is Gilbert Ryle's contention thatpostulating mental acts leads to an infinite regress.The other is a different although related difficulty,here called the access puzzle: How can the mindalready know how to act in order to reach somepredefined result? A (...) crucial element in the solutionof these puzzles consists in making explicit thecontingency between mental acts and mentaloperations, parallel to the contingency betweenphysical acts and bodily movements. The paper finallydiscusses the kind of reflexivity at stake in mentalacts; it is shown that the capacity to refer tooneself is not a necessary condition of the successfulexecution of mental acts. (shrink)

It is sometimes said that reasoning, thought and judgement essentially involve action. It is sometimes said that they involve spontaneity, where spontaneity is taken to be connected in some constitutive way with action-intentional, voluntary and indeed free action. There is, however, a fundamental respect in which reason, thought and judgement neither are nor can be a matter of action; and any spontaneity they involve can be connected with freedom only when the word 'freedom' is used in the Spinozan-Kantian sense according (...) to which freedom is a matter of 'rational necessitation', determination by reason. (shrink)

It is sometimes said that reasoning, thought and judgment essentially involve action. It is sometimes said that they involve spontaneity, where spontaneity is taken to be connected in some constitutive way with action—intentional, voluntary and indeed free action. There is, however, a fundamental respect in which reason, thought and judgment neither are nor can be a matter of action. Any spontaneity that reason, thought and judgment involve can be connected with freedom only when the word 'freedom' is used in the (...) Spinozan-Kantian sense according to which freedom is a matter of 'rational necessitation', determination by reason. (shrink)

This article discusses a challenge to the traditional intentional-causalist conceptions of action and intentionality as well as to our everyday and legal conceptions of responsibility, namely the psychological discovery that the greatest part of our alleged actions are performed automatically, that is unconsciously and without a proximal intention causing and sustaining them. The main part of the article scrutinizes several mechanisms of automatic behavior, how they work, and whether the resulting behavior is an action. These mechanisms include actions caused by (...) distal implementation intentions, four types of habit and habitualization, mimicry, and semantically induced automatic behavior. According to the intentional-causalist criterion, the automatic behaviors resulting from all but one of these mechanisms turn out to be actions and to be intentional; and even the behavior resulting from the remaining mechanism is something we can be responsible for. Hence, the challenge, seen from close up, does not really call the traditional conception of action and intentionality into question. (shrink)

Agency is a power, but what is it a power to do? The tradition presents us with three main answers: (1) that agency is a power to affect one’s own will, consequent upon which act further events ensue, beginning with the movement of a part of one's body; (2) that agency is a power to affect one’s own body, consequent upon which act further events ensue, beginning with the movement of an object that one touches; and (3) that agency is (...) a power to affect that material upon which one brings one's action to bear---e.g. the apple one is peeling (with a knife in one's hand). These three answers correspond to three increasingly expansive conceptions of the province of human agency. I refer to them, respectively, as volitionalism, corporealism and materialism. Only the first two are seriously considered in contemporary action theory. Favoring the third, and hoping to sharpen the conflict between the third and the first, I criticize the second. Corporealism has been a popular position—arguably, the default position in the philosophy of action—since Donald Davidson’s classic paper “Agency” (1971). Although it seems to occupy a sensible middle ground between volitionalism and materialism, corporealism is, I argue, indefensible: it shares the vulnerabilities of both its two rivals, without possessing the strengths of either. Nevertheless, reflection on corporealism lights the road to materialism, which, in the end, is the only possible alternative to volitionalism. (shrink)

This metatheoretical paper investigates mind wandering from the perspective of philosophy of mind. It has two central claims. The first is that, on a conceptual level, mind wandering can be fruitfully described as a specific form of mental autonomy loss. The second is that, given empirical constraints, most of what we call “conscious thought” is better analyzed as a subpersonal process that more often than not lacks crucial properties traditionally taken to be the hallmark of personal-level cognition - such as (...) mental agency, explicit, consciously experienced goal-directedness, or availability for veto control. I claim that for roughly two thirds of our conscious life-time we do not possess mental autonomy (M-autonomy) in this sense. Empirical data from research on mind wandering and nocturnal dreaming clearly show that phenomenally represented cognitive processing is mostly an automatic, non-agentive process and that personal-level cognition is an exception rather than the rule. This raises an interesting new version of the mind-body problem: How is subpersonal cognition causally related to personal-level thought? More fine-grained phenomenological descriptions for what we called “conscious thought” in the past are needed, as well as a functional decomposition of umbrella terms like “mind wandering” into different target phenomena and a better understanding of the frequent dynamic transitions between spontaneous, task-unrelated thought and meta-awareness. In an attempt to lay some very first conceptual foundations for the now burgeoning field of research on mind wandering, the third section proposes two new criteria for individuating single episodes of mind-wandering, namely, the “self-representational blink” (SRB) and a sudden shift in the phenomenological “unit of identification” (UI). I close by specifying a list of potentially innovative research goals that could serve to establish a stronger connection between mind wandering research and philosophy of mind. (shrink)

Sense of agency is a compelling but fragile experience that is augmented or attenuated by internal signals and by external cues. A disruption in SoA may characterise individual symptoms of mental illness such as delusions of control. Indeed, it has been argued that generic SoA disturbances may lie at the heart of delusions and hallucinations that characterise schizophrenia. A clearer understanding of how sensorimotor, perceptual and environmental cues complement, or compete with, each other in engendering SoA may prove valuable in (...) deepening our understanding the agency disruptions that characterise certain focal neurological disorders and mental illnesses. Here we examine the integration of SoA cues in health and illness, describing a simple framework of this integration based on Bayesian principles. We extend this to consider how alterations in cue integration may lead to aberrant experiences of agency. (shrink)

Key Words mental control, intrusive thought, rebound effect, ironic processes Abstract Although thought suppression is a popular form of mental control, research has indicated that it can be counterproductive, helping assure the very state of mind one had hoped to avoid. This chapter reviews the research on suppression, which spans a wide range of domains, including emotions, memory, interpersonal processes, psychophysiological reactions, and psychopathology. The chapter considers the relevant methodological and theoretical issues and suggests directions for future research.

Brain Computer Interfaces (BCIs) enable one to control peripheral ICT and robotic devices by processing brain activity on-line. The potential usefulness of BCI systems, initially demonstrated in rehabilitation medicine, is now being explored in education, entertainment, intensive workflow monitoring, security, and training. Ethical issues arising in connection with these investigations are triaged taking into account technological imminence and pervasiveness of BCI technologies. By focussing on imminent technological developments, ethical reflection is informatively grounded into realistic protocols of brain-to-computer communication. In particular, (...) it is argued that human-machine adaptation and shared control distinctively shape autonomy and responsibility issues in current BCI interaction environments. Novel personhood issues are identified and analyzed too. These notably concern (i) the “sub-personal” use of human beings in BCI-enabled cooperative problem solving, and (ii) the pro-active protection of personal identity which BCI rehabilitation therapies may afford, in the light of so-called motor theories of thinking, for the benefit of patients affected by severe motor disabilities. (shrink)

By focusing on the idea that agency involves causal sensitivity to reasons, Rowland Stout shows how agency is one of the most useful ways into the philosophy of mind: if one can understand what it is to be a free and rational agent, then one can understand what it is to be a conscious subject of experience. Some of the questions considered include: Is all action intentional action? Is intentional action characterized by its relation with possible justification? Do beliefs motivate (...) actions or do facts? What is the nature of the causal process of acting? Are intentions independent components in the explanation of action? (shrink)

My question here is whether there are intentional mental actions that generate special, significant threats to causalism (i.e., threats of a kind not generated by intentional overt actions), or that generate, more poignantly, problems for causalism that some intentional overt actions allegedly generate, as well.

A prominent but poorly understood domain of human agency is mental action, i.e., thecapacity for reaching specific desirable mental statesthrough an appropriate monitoring of one's own mentalprocesses. The present paper aims to define mentalacts, and to defend their explanatory role againsttwo objections. One is Gilbert Ryle's contention thatpostulating mental acts leads to an infinite regress.The other is a different although related difficulty,here called the access puzzle: How can the mindalready know how to act in order to reach somepredefined result? A (...) crucial element in the solutionof these puzzles consists in making explicit thecontingency between mental acts and mentaloperations, parallel to the contingency betweenphysical acts and bodily movements. The paper finallydiscusses the kind of reflexivity at stake in mentalacts; it is shown that the capacity to refer tooneself is not a necessary condition of the successfulexecution of mental acts. (shrink)