Agency and identity -- Necessitation -- Acts and actions -- Aristotle and Kant -- Agency and practical identity -- The metaphysics of normativity -- Constitutive standards -- The constitution of life -- In defense of teleology -- The paradox of self-constitution -- Formal and substantive principles of reason -- Formal versus substantive -- Testing versus weighing -- Maximizing and prudence -- Practical reason and the unity of the will -- The empiricist account of normativity -- The rationalist account of normativity (...) -- Kant on the hypothetical imperative -- Against particularistic willing -- Deciding and predicting -- Autonomy and efficacy -- The function of action -- The possibility of agency -- Non-rational action -- Action -- Attribution -- The psychology of action -- Expulsion from the garden : the transition to humanity -- Instinct, emotion, intelligence, and reason -- The parts of the soul -- Inside or outside -- Pull yourself together -- The constitutional model -- Models of the soul -- The city and the soul -- Platonic virtues -- Justice : substantive, procedural, and platonic -- Kant and the constitutional model -- Defective action -- The problem of bad action -- Being governed by the wrong law -- Or five bad constitutions -- Conceptions of evil -- Degrees of action -- Integrity and interaction -- Deciding to be bad -- The ordinary cases -- Dealing with the disunified -- Kant's theory of interaction -- My reasons -- Deciding to treat someone as an end in himself -- Interacting with yourself -- How to be a person -- What's left of me? (shrink)

Part I: The representation of life -- Can life be given a real definition? -- The representation of the living individual -- The representation of the life-form itself -- Part II: Naive action theory -- Types of practical explanation -- Naive explanation of action -- Action and time -- Part III: Practical generality -- Two tendencies in practical philosophy -- Practices and dispositions as sources of the goodness of individual actions -- Practice and disposition as sources of individual action.

Talking about action comes easily to us. We quickly make distinctions between voluntary and non-voluntary actions; we think we can tell what intentions are; we are confident about evaluating reasons offered in rational justification of action. Berent Enc provides a philosopher's sustained examination of these issues: he portrays action as belonging to the causal order of events in nature, a theory from which new and surprising accounts of intention and voluntary action emerge. Philosophers and cognitive scientists alike will find How (...) We Act a provocative and enlightening read. (shrink)

This is a welcome reprint of a book that continues to grow in importance.

Why can't deliberation conclude in an intention except by considering whether to perform the intended action? I argue that the answer to this question entails that reasons for intention are determined by reasons for action. Understanding this feature of practical deliberation thus allows us to solve the toxin puzzle.

The question "Why?" that is deployed in these exchanges evidently bears the "special sense" Elizabeth Anscombe has linked to the concepts of intention and of a reason for action; it is the sort of question "Why?" that asks for what Donald Davidson later called a "rationalization".2 The special character of what is given, in each response, as formulating a reason ── a description, namely, of the agent as actually doing something, and, moreover, as..

Ruling Passions is about human nature. It is an invitation to see human nature a certain way. It defends this way of looking at ourselves against competitors, including rational choice theory, modern Kantianism, various applications of evolutionary psychology, views that enchant our natures, and those that disenchant them in the direction of relativism or nihilism. It is a story centred upon a view of human ethical nature, which it places amongst other facets of human nature, as just one of the (...) elements which give us the manifold objects of our concerns and cares. (shrink)

Someone may intend to build a squirrel house without having decided to do it, deliberated about it, formed an intention to do it, or reasoned about it. And despite his intention, he may never build a squirrel house, try to build one, or do anything whatever with the intention of getting a squirrel house built. Pure intending of this kind, intending that may occur without practical reasoning, action, or consequence, poses a problem if we want to give an account of (...) the concept of intention that does not invoke unanalysed episodes or attitudes like willing, mysterious acts of the will, or kinds of causation foreign to science. (shrink)

People are minded creatures; we have thoughts, feelings and emotions. More intriguingly, we grasp our own mental states, and conduct the business of ascribing them to ourselves and others without instruction in formal psychology. How do we do this? And what are the dimensions of our grasp of the mental realm? In this book, Alvin I. Goldman explores these questions with the tools of philosophy, developmental psychology, social psychology and cognitive neuroscience. He refines an approach called simulation theory, which starts (...) from the familiar idea that we understand others by putting ourselves in their mental shoes. Can this intuitive idea be rendered precise in a philosophically respectable manner, without allowing simulation to collapse into theorizing? Given a suitable definition, do empirical results support the notion that minds literally create surrogates of other peoples mental states in the process of mindreading? Goldman amasses a surprising array of evidence from psychology and neuroscience that supports this hypothesis. (shrink)

In this paper, I argue against the popular philosophical thesis---aka the ‘own action condition’---that an agent can only intend one’s own actions. I argue that the own action condition does not hold for any executive attitude, intentions included. The proper object of intentions is propositional rather than agential (‘I intend that so-and-so be the case’ rather than ‘I intend to do such-and-such’). I show that, although there are some essential de se components in intending, they do not restrict the content (...) of intentions to one’s own actions. I then discuss the special way in which one’s own actions can figure in the content of one’s intentions, which shows that the distinction between intending and acting is less stark than it appears at first. This is a conclusion that many defenders of the own action condition might find appealing but which, I argue, is better supported by rejecting the own action condition. (shrink)

Introduction -- Rational explanation of belief -- Rational explanation of action -- (Non-human) animals and their reasons -- Rational explanation and rational causation -- Events and states -- Physicalism.

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)

This is a book review of Simon Blackburn's "Ruling Passions: A Theory of Practical Reasoning".

Gideon Yaffe presents a ground-breaking work which demonstrates the importance of philosophy of action for the law. Many people are serving sentences not for completing crimes, but for trying to. Yaffe's clear account of what it is to try to do something promises to resolve the difficulties courts face in the adjudication of attempted crimes.

Of course in every act of this kind, there remains the possibility of putting this act into question – insofar as it refers to more distant, more essential ends.... For example the sentence which I write is the meaning of the letters I trace, but the whole work I wish to produce is the meaning of the sentence. And this work is a possibility in connection with which I can feel anguish; it is truly my possibility...tomorrow in relation to it (...) my freedom can exercise its nihilating power. (shrink)