Results for 'We-intentions'

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  1. Sellars, we-intentions and ought-statements.Stefanie Dach - 2021 - Synthese 198 (5):4415-4439.
    My paper is concerned with the relation between ought-statements and intentions in Wilfrid Sellars’s philosophy. According to an entrenched view in Sellars scholarship, Sellars considers ought-statements as expressions of we-intentions. The aim of my paper is to question this reading and to propose an alternative. According to this alternative reading of Sellars, ought-statements are metalinguistic statements about the implication relations between intentions. I show that the entrenched understanding faces many unacknowledged problems and generates incompatibilities with Sellars’s commitments (...)
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  2.  94
    We-Intentions and Social Action.Raimo Tuomela & Kaarlo Miller - 1985 - Analyse & Kritik 7 (1):26-43.
    In the paper “We-intentions and Social Action” conceptual issues related to intentional social action are studied. By social actions we here mean actions that are performed together by two or more agents. The central concept of we-intention is introduced and applied to the analysis of simple social practical reasoning. An individualistic analysis of the notion of we-intention is proposed on the basis of the agents’ I-intentions and beliefs. The need and indispensability of we-intentions and we-attitudes in general (...)
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  3.  28
    We-intentions and immunity to error through misidentification.Björn Petersson - 2024 - Analysis 84 (4):758-766.
    When I intend to J, I may be wrong about what I intend but not about who intends it. In this sense, action intentions appear immune to error. A standard explanation of this immunity is that the subject of the intention is not represented in the content of the intention in the first place. When I think that we intend to J, it seems obvious that I can misjudge who ‘we’ are. This may seem to indicate that the ‘we’ (...)
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  4. We-intentions revisited.Raimo Tuomela - 2005 - Philosophical Studies 125 (3):327 - 369.
    This paper gives an up-to-date account of we-intentions and responds to some critics of the author’s earlier work on the topic in question. While the main lines of the new account are basically the same as before, the present account considerably adds to the earlier work. For one thing, it shows how we-intentions and joint intentions can arise in terms of the so-called Bulletin Board View of joint intention acquisition, which relies heavily on some underlying mutually accepted (...)
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  5.  80
    There are No Primitive We-Intentions.Alessandro Salice - 2015 - Review of Philosophy and Psychology 6 (4):695-715.
    John Searle’s account of collective intentions in action appears to have all the theoretical pros of the non-reductivist view on collective intentionality without the metaphysical cons of committing to the existence of group minds. According to Searle, when we collectively intend to do something together, we intend to cooperate in order to reach a collective goal. Intentions in the first-person plural form therefore have a particular psychological form or mode, for the we-intender conceives of his or her intended (...)
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  6. We-Intentions and How One Reports Them.Kyle Ferguson - 2023 - In Jeremy Randel Koons & Ronald Loeffler, Ethics, practical reasoning, agency: Wilfrid Sellars's practical philosophy. New York, NY: Routledge. pp. 37–61.
    In this chapter, Kyle Ferguson argues for an individualist account of Sellarsian we-intentions. According to the individualist account, we-intentions’ intersubjective form renders them shareable rather than requiring that they be shared. Contrary to collectivist accounts, one may we-intend independently of whether and without presupposing that one's community shares one's we-intentions. After providing textual support, Ferguson proposes and implements a strategy of reportorial ascent, which strengthens the case for the individualist account. Reportorial ascent involves reflecting on the sentences (...)
     
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  7.  92
    We-intentions, free-riding, and being in reserve.Raimo Tuomela & Kaarlo Miller - 1992 - Erkenntnis 36 (1):25 - 52.
    A person can intend to achieve his own personal aims and ends, but he can also intend to promote the goals of his groups or collectives. In many cases of collective action these two types of intention will coincide, but they need not, and when they clash, collective action dilemmas, like free-riderism, will emerge. In this paper we discuss and analyze a central kind of group-intentions termed we-intentions, and distinguish between absolute and conditional we-intentions. The analyses of (...)
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  8. We-Intentions.Raimo Tuomela & Kaarlo Miller - 1988 - Philosophical Studies 53 (3):367-389.
  9.  28
    Intentional Social Action and We-Intentions.Marvin Belzer - 1986 - Analyse & Kritik 8 (1):86-95.
    In his recent book Professor Tuomela presents a philosophical account of social action that relies upon the presuppositions of his purposive-causal theory of individual action. In particular, the concept of “we-intention” plays as central a role in the new theory as does that of intention in the earlier one. This article examines Tuomela’s concept of “we-intention”. Tuomela’s introduction of the concept into social action theory is motivated by the assumption that theories of individual actions and social actions are analogous relative (...)
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    Osservazioni per una fenomenologia delle "we-intention": conoscenza pubblica e azione collettiva.Roberto Miraglia - 2008 - Rivista di Estetica 39:171-187.
    1. Premessa Nel filone di studi che prende il nome di “ontologia sociale” l’espressione “intenzionalità collettiva”, o “we-intention”, si riferisce agli stati soggettivi indicati dall’uso (appropriato) della prima persona plurale – ad esempio “noi vogliamo x”, “noi facciamo y”, “noi crediamo z” ecc. Come è noto, tutta la ricostruzione teorica che John Searle, il punto di riferimento di questa letteratura, propone della realtà socio-politica si basa su tre nozioni principali, di cui una è prop...
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  11.  82
    Sellars’ Theory of We-Intentions and Gilbert’s Theory of Joint Commitment: A critical notice of Jeremy R. Koons, The Ethics of Wilfrid Sellars.Ronald Loeffler - 2019 - International Journal of Philosophical Studies 28 (1):114-127.
    Volume 28, Issue 1, February 2020, Page 114-127.
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  12. Gathering the godless: intentional "communities" and ritualizing ordinary life. Section Three.Cultural Production : Learning to Be Cool, or Making Due & What We Do - 2015 - In Anthony B. Pinn, Humanism: essays on race, religion and cultural production. London: Bloomsbury Academic, an imprint of Bloomsbury Publishing Plc.
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  13. Why we may not find intentions in the brain.Sebo Uithol, Daniel C. Burnston & Pim Haselager - 2014 - Neuropsychologia 56 (5):129-139.
    Intentions are commonly conceived of as discrete mental states that are the direct cause of actions. In the last several decades, neuroscientists have taken up the project of finding the neural implementation of intentions, and a number of areas have been posited as implementing these states. We argue, however, that the processes underlying action initiation and control are considerably more dynamic and context sensitive than the concept of intention can allow for. Therefore, adopting the notion of ‘intention’ in (...)
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  14.  25
    Thomas Aquinas on the Metaphysics of the Human Act.Can Laurens Löwe - 2021 - New York, NY: Cambridge University Press.
    This book offers a novel account of Aquinas's theory of the human act. It argues that Aquinas takes a human act to be a composite of two power-exercises, where one relates to the other as form to matter. The formal component is an act of the will, and the material component is a power-exercise caused by the will, which Aquinas refers to as the 'commanded act.' The book also argues that Aquinas conceptualizes the act of free choice as a hylomorphic (...)
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  15. Intentions and the Reasons for Which We Act.Ulrike Heuer - 2014 - Proceedings of the Aristotelian Society 114 (3pt3):291-315.
    Many of the things we do in the course of a day we don't do intentionally: blushing, sneezing, breathing, blinking, smiling—to name but a few. But we also do act intentionally, and often when we do we act for reasons. Whether we always act for reasons when we act intentionally is controversial. But at least the converse is generally accepted: when we act for reasons we always act intentionally. Necessarily, it seems. In this paper, I argue that acting intentionally is (...)
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  16. Subject, Mode and Content in We-Intentions.Michael Wilby - 2012 - Phenomenology and Mind 2.
  17. Do We Need Partial Intentions?Avery Archer - 2017 - Philosophia 45 (3):995-1005.
    Richard Holton has argued that the traditional account of intentions—which only posits the existence of all-out intentions—is inadequate because it fails to accommodate dual-plan cases; ones in which it is rationally permissible for an agent to adopt two competing plans to bring about the same end. Since the consistency norms governing all-out intentions prohibit the adoption of competing intentions, we can only preserve the idea that the agent in a dual-plan case is not being irrational if (...)
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  18. Intentions, Permissibility and the Reasons for Which We Act.Ulrike Heuer - 2015 - In George Pavlakos & Veronica Rodriguez Blanco, Practical Normativity. Essays on Reasons and Intentions in Law and Practical Reason. Cambridge University Press. pp. 11-30.
    If you injure me, it matters morally whether it was an accident or you did it intentionally, and whether you did it because you thought it would be fun. I take it that any ethical theory will have to include some explanation of why this is. There are two dominant views in the current debate about the moral significance of an agent’s intentions: The one is that the intention with which someone acts at least sometimes determines whether what she (...)
     
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  19. How we act: causes, reasons, and intentions.Berent Enç - 2003 - New York: Oxford University Press.
    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 (...)
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  20. Why we reason: intention-alignment and the genesis of human rationality.Andy Norman - 2016 - Biology and Philosophy 31 (5):685-704.
    Why do humans reason? Many animals draw inferences, but reasoning—the tendency to produce and respond to reason-giving performances—is biologically unusual, and demands evolutionary explanation. Mercier and Sperber advance our understanding of reason’s adaptive function with their argumentative theory of reason. On this account, the “function of reason is argumentative… to devise and evaluate arguments intended to persuade.” ATR, they argue, helps to explain several well-known cognitive biases. In this paper, I develop a neighboring hypothesis called the intention alignment model and (...)
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  21. Do We Adopt the Intentional Stance Toward Humanoid Robots?Serena Marchesi, Davide Ghiglino, Francesca Ciardo, Jairo Perez-Osorio, Ebru Baykara & Agnieszka Wykowska - 2019 - Frontiers in Psychology 10.
  22.  15
    Do We-Experiences Require an Intentional Object? On the Nature of Reflective Communities.Sebastian Luft - 2018 - In Sebastian Luft & Ruth Hagengruber, Women Phenomenologists on Social Ontology: We-Experiences, Communal Life, and Joint Action. Cham: Springer Verlag. pp. 129-143.
    What does it mean to be a community and to be in a community? Can this social phenomenon be analogized to an individual person with her interwoven opinions, wants, and desires? Or is a community a phenomenon sui generis that requires its own methods and tools for research? Concretely: What does it mean that a community may achieve certain acts? And what about the intentional object of such an act, which has also been referred to as “social act”? These questions (...)
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  23. Joint intention, we-mode and I-mode.Raimo Tuomela - 2006 - Midwest Studies in Philosophy 30 (1):35–58.
    The central topic of this paper is to study joint intention to perform a joint action or to bring about a certain state. Here are some examples of such joint action: You and I share the plan to carry a heavy table jointly upstairs and realize this plan, we sing a duet together, we clean up our backyard together, and I cash a check by acting jointly with you, a bank teller, and finally we together elect a new president for (...)
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  24. Collective Intentions And Team Agency.Natalie Gold & Robert Sugden - 2007 - Journal of Philosophy 104 (3):109-137.
    In the literature of collective intentions, the ‘we-intentions’ that lie behind cooperative actions are analysed in terms of individual mental states. The core forms of these analyses imply that all Nash equilibrium behaviour is the result of collective intentions, even though not all Nash equilibria are cooperative actions. Unsatisfactorily, the latter cases have to be excluded either by stipulation or by the addition of further, problematic conditions. We contend that the cooperative aspect of collective intentions is (...)
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  25. How do we know what we are doing? Time, intention and awareness of action☆.Jean-Christophe Sarrazin, Axel Cleeremans & Patrick Haggard - 2008 - Consciousness and Cognition 17 (3):602-615.
    Time is a fundamental dimension of consciousness. Many studies of the “sense of agency” have investigated whether we attribute actions to ourselves based on a conscious experience of intention occurring prior to action, or based on a reconstruction after the action itself has occurred. Here, we ask the same question about a lower level aspect of action experience, namely awareness of the detailed spatial form of a simple movement. Subjects reached for a target, which unpredictably jumped to the side on (...)
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  26. Knowing what we can do: actions, intentions, and the construction of phenomenal experience.Dave Ward, Tom Roberts & Andy Clark - 2011 - Synthese 181 (3):375-394.
    How do questions concerning consciousness and phenomenal experience relate to, or interface with, questions concerning plans, knowledge and intentions? At least in the case of visual experience the relation, we shall argue, is tight. Visual perceptual experience, we shall argue, is fixed by an agent’s direct unmediated knowledge concerning her poise (or apparent poise) over a currently enabled action space. An action space, in this specific sense, is to be understood not as a fine-grained matrix of possibilities for bodily (...)
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  27. On Whether we Can See Intentions.Shannon Spaulding - 2017 - Pacific Philosophical Quarterly 98 (2):150-170.
    Direct Perception is the view that we can see others' mental states, i.e. that we perceive others' mental states with the same immediacy and directness that we perceive ordinary objects in the world. I evaluate Direct Perception by considering whether we can see intentions, a particularly promising candidate for Direct Perception. I argue that the view equivocates on the notion of intention. Disambiguating the Direct Perception claim reveals a troubling dilemma for the view: either it is banal or highly (...)
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  28.  28
    Do we represent intentional action as recursively embedded? The answer must be empirical. A comment on Vicari and Adenzato.Mauricio D. Martins & W. Tecumseh Fitch - 2015 - Consciousness and Cognition 38:16-21.
  29.  81
    Do We Decide Intentionally?E. J. Coffman - 2018 - Australasian Journal of Philosophy 96 (4):822-827.
    ABSTRACTIn a recent article in this journal, Joshua Shepherd presents and rejects a new argument for the sceptical conclusion that everyday decisions aren't intentional actions. After relating his focal argument to a different argument for the same conclusion that is presented and rejected by Alfred Mele, I defend these arguments from extant criticisms, and develop new objections that shed light on the intentionality of typical decisions.
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  30. Are intentions reasons? And how should we cope with incommensurable values.John Broome - 2001 - In Christopher W. Morris & Arthur Ripstein, Practical Rationality and Preference: Essays for David Gauthier. New York: Cambridge University Press. pp. 98--120.
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  31. Indexicality and action: why we need indexical beliefs to motivate intentional actions.Juliana Faccio Lima - 2021 - Inquiry: An Interdisciplinary Journal of Philosophy 64 (7):711-731.
    ABSTRACT Are indexical beliefs necessary to explain intentional bodily actions? De se believers argue that we cannot explain intentional bodily actions unless we appeal to indexical beliefs. De se sceptics disagree. Joining the sceptics, Cappelen and Dever have recently advanced a counterexample to de se believers's claim: a case of intentional bodily action that can be explained by their proposed indexical-free Action Inventory Model. In this paper, I argue that the de se sceptics's counterexample ultimately does not work. My argument (...)
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  32. How Could We Know Whether Nonhuman Primates Understand Others’ Internal Goals and Intentions? Solving Povinelli’s Problem.Robert W. Lurz & Carla Krachun - 2011 - Review of Philosophy and Psychology 2 (3):449-481.
    A persistent methodological problem in primate social cognition research has been how to determine experimentally whether primates represent the internal goals of other agents or just the external goals of their actions. This is an instance of Daniel Povinelli’s more general challenge that no experimental protocol currently used in the field is capable of distinguishing genuine mindreading animals from their complementary behavior-reading counterparts. We argue that current methods used to test for internal-goal attribution in primates do not solve Povinelli’s problem. (...)
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  33. We will do it: An analysis of group-intentions.Raimo Tuomela - 1991 - Philosophy and Phenomenological Research 51 (2):249-277.
  34. Intention and the Basis of Meaning.Ray Buchanan - 2018 - Ergo: An Open Access Journal of Philosophy 5.
    I argue that if intentions are what Grice, and most contemporary action theorists, take them to be, they are inessential for acts of speaker meaning. More specifically, my primary aim is to show that the consensus view of speaker meaning is in deep tension with certain plausible, and widely accepted, cognitive constraints on rational intention pertaining to an agent’s assessment of her prospects of achieving her goal. My secondary aim is to offer an initial case for thinking that the (...)
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  35. Telling More Than We Can Know About Intentional Action.Chandra Sekhar Sripada & Sara Konrath - 2011 - Mind and Language 26 (3):353-380.
    Recently, a number of philosophers have advanced a surprising conclusion: people's judgments about whether an agent brought about an outcome intentionally are pervasively influenced by normative considerations. In this paper, we investigate the ‘Chairman case’, an influential case from this literature and disagree with this conclusion. Using a statistical method called structural path modeling, we show that people's attributions of intentional action to an agent are driven not by normative assessments, but rather by attributions of underlying values and characterological dispositions (...)
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  36. How We Act: Causes, Reasons, and Intentions.Jesus H. Aguilar - 2005 - Philosophical Review 114 (4):548-550.
  37. Intention, Emotion, and Action: A Neural Theory Based on Semantic Pointers.Tobias Schröder, Terrence C. Stewart & Paul Thagard - 2014 - Cognitive Science 38 (5):851-880.
    We propose a unified theory of intentions as neural processes that integrate representations of states of affairs, actions, and emotional evaluation. We show how this theory provides answers to philosophical questions about the concept of intention, psychological questions about human behavior, computational questions about the relations between belief and action, and neuroscientific questions about how the brain produces actions. Our theory of intention ties together biologically plausible mechanisms for belief, planning, and motor control. The computational feasibility of these mechanisms (...)
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  38.  36
    There is No Such Thing as Social Science: In Defence of Peter Winch. [REVIEW]Phil Hutchinson, Rupert Read & Wes Sharrock - 2009 - Analysis 69 (4):795-797.
    This provocative, engaging and important book marks the fiftieth anniversary of the publication of Peter Winch's seminal The Idea of a Social Science. The authors – the first two philosophers, the third a sociologist – have worked together in various permutations before. No-one familiar with their previous publications will be surprised that the dominant voice throughout is Wittgenstein's – that is, Wittgenstein as read ‘resolutely’ by ‘new Wittgensteinians’. They have three principal aims: first, to read Winch's own work in an (...)
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  39.  10
    I and We: Does Identity Explain Undergraduates’ Ethical Intentions?María J. Mendez, David A. Vollrath & Lowell Ritter - 2018 - Journal of Business Ethics Education 15:75-98.
    Concerns about business ethics have led many business schools to integrate ethics into the curriculum, with mixed results (May, Luth, & Schwoerer 2014, Wang & Calvano 2015, Waples, Antes, Murphy, Connelly & Mumford 2009). This paper seeks to improve our understanding of business students’ ethics by looking into their identity, a cognitive lens by which students see themselves and interpret their environment (Triandis 1989) and that can be relatively malleable to priming and socializing processes (Vignoles, Schwartz, & Luyckx 2011, Ybarra (...)
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  40. Collective intentional behavior from the standpoint of semantics.Kirk Ludwig - 2007 - Noûs 41 (3):355–393.
    This paper offers an analysis of the logical form of plural action sentences that shows that collective actions so ascribed are a matter of all members of a group contributing to bringing some event about. It then uses this as the basis for a reductive account of the content of we-intentions according to which what distinguishes we-intentions from I-intentions is that we-intentions are directed about bringing it about that members of a group act in accordance with (...)
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  41. Intentional Action and Knowledge-Centred Theories of Control.J. Adam Carter & Joshua Shepherd - 2022 - Philosophical Studies:1-21.
    Intentional action is, in some sense, non-accidental, and one common way action theorists have attempted to explain this is with reference to control. The idea, in short, is that intentional action implicates control, and control precludes accidentality. But in virtue of what, exactly, would exercising control over an action suffice to make it non-accidental in whatever sense is required for the action to be intentional? One interesting and prima facie plausible idea that we wish to explore in this paper is (...)
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  42.  72
    Intentional action processing results from automatic bottom-up attention: An EEG-investigation into the Social Relevance Hypothesis using hypnosis.Eleonore Neufeld, Elliot C. Brown, Sie-In Lee-Grimm, Albert Newen & Martin Brüne - 2016 - Consciousness and Cognition 42:101-112.
    Social stimuli grab our attention: we attend to them in an automatic and bottom-up manner, and ascribe them a higher degree of saliency compared to non-social stimuli. However, it has rarely been investigated how variations in attention affect the processing of social stimuli, although the answer could help us uncover details of social cognition processes such as action understanding. In the present study, we examined how changes to bottom-up attention affects neural EEG-responses associated with intentional action processing. We induced an (...)
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  43. The Phenomenality and Intentional Structure of We-Experiences.Alessandro Salice - 2022 - Topoi 41 (1):195-205.
    When you and I share an experience, each of us lives through a we-experience. The paper claims that we-experiences have unique phenomenality and structure. First, we-experiences’ phenomenality is characterised by the fact that they feel like ours to their subject. This specific phenomenality is contended to derive from the way these experiences self-represent: a we-experience exemplifies us-ness or togetherness because it self-represents as mine qua ours. Second, living through a we-experience together with somebody else is not to have this experience (...)
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  44.  49
    Right Intention and the Ends of War.Duncan Purves & Ryan Jenkins - 2016 - Journal of Military Ethics 15 (1):18-35.
    ABSTRACTThe jus ad bellum criterion of right intention is a central guiding principle of just war theory. It asserts that a country’s resort to war is just only if that country resorts to war for the right reasons. However, there is significant confusion, and little consensus, about how to specify the CRI. We seek to clear up this confusion by evaluating several distinct ways of understanding the criterion. On one understanding, a state’s resort to war is just only if it (...)
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  45.  95
    Social intentions: Aggregate, collective, and general.J. K. Swindler - 1996 - Philosophy of the Social Sciences 26 (1):61-76.
    The literature on collective action largely ignores the constraints that moral principle places on action-prompting intentions. Here I suggest that neither individualism nor holism can account for the generality of intentional contents demanded by universalizability principles, respect for persons, or proactive altruism. Utilitarian and communitarian ethics are criticized for nominalism with respect to social intentions. The failure of individualism and holism as grounds for moral theory is confirmed by comparing Tuomela's reductivist analysis of we-intentions with Gilbert's analysis (...)
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  46.  24
    Elusive Intentions.Katie Grimes - 2019 - Journal of Religious Ethics 47 (4):735-752.
    How do we know what nations intend when they wage war? Scholars of the just war tradition have tended to assume that belligerent nations intend whatever their heads of state say they intend. But this confuses descriptions of intentions—only some of them sincere—with intentions themselves. In truth, intentions are much more action‐oriented and embodied than scholars have so far realized. Nor have scholars of the just war tradition adequately reckoned with the corporate character of national intentions. (...)
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  47.  37
    Another look at intentions: A response to Raphael van Riel’s “On how we perceive the social world”.Shaun Gallagher - 2008 - Consciousness and Cognition 17 (2):553-555.
  48.  58
    When we speak of intentions.Philip N. Hineline - 2003 - In Kennon A. Lattal, Behavior Theory and Philosophy. Springer. pp. 203--221.
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  49.  37
    Authentic intention: Tempering the dehumanizing aspects of technology on behalf of good nursing care.Catherine Cuchetti & Pamela J. Grace - 2020 - Nursing Philosophy 21 (1):e12255.
    The nursing profession has a responsibility to ensure that nursing goals and perspectives as these have developed over time remain the focus of its work. Explored in this paper is the potential problem for the nursing profession of recognizing both the promises and pitfalls of informational technologies so as to use them wisely in behalf of ethical patient care. We make a normative claim that maintaining a critical stance toward the use of informational technologies in practice and in influencing the (...)
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  50. Understanding What We Ought and Shall Do: A Hyperstate Semantics for Descriptive, Prescriptive, and Intentional Sentences.Preston Stovall - 2020 - In Ladislav Koreň, Hans Bernhard Schmid, Preston Stovall & Leo Townsend, Groups, Norms and Practices: Essays on Inferentialism and Collective Intentionality. Cham: Springer. pp. 215-238.
    This essay is part of a larger project aimed at making sense of rational thought and agency as part of the natural world. It provides a semantic framework for thinking about the contents of: 1) descriptive thoughts and sentences having a representational or mind-to-world direction of fit, and which manifest our capacity for theoretical rationality; and 2) prescriptive and intentional sentences having an expressive or world-to-mind direction of fit, and which manifest our capacity for practical rationality. I use a modified (...)
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