By Andrew Sneddon (auth.)
What makes an occasion count number as an motion? average solutions attract the best way the development used to be produced: e.g., possibly an arm move is an motion while attributable to psychological states (in specific ways), yet no longer while brought on in alternative routes. Andrew Sneddon argues that this sort of resolution, which he calls "productionism", is methodologically and considerably unsuitable. specifically, productionist solutions to this query are typically both individualistic or foundationalist, or either, with no particular defence. in its place, Sneddon deals an externalist, anti-foundationalist account of what makes an occasion count number as an motion, which he calls neo-ascriptivism, after the paintings of H.L.A. Hart. particularly, Sneddon argues that our practices of attributing ethical accountability to one another are at the least in part constitutive of occasions as actions.
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Extra resources for Action and Responsibility
The most likely form for this possibility to take, perhaps its only form, would be one in which nonmoral criteria for the propriety of ascribing moral responsibility itself were provided. There are actually two aspects to the question of ascribing responsibility: 1. What is it for a person to be responsible? 2. When is it possible to ascribe responsibility for an event? The first question, about responsible agents, is a vast topic. I will address it in Chapters Four and Five, so I will put it aside now.
Is to account for the use of a term ‘P’ concerning a thing as being a performance of some other nature than describing the thing. But what is regularly ignored is the distinction between calling a thing ‘P’ and predicating ‘P’ of a thing. 42 In order to ascribe an action, one must be calling some event an ‘action’—this is what Geach is pointing out here. E. Atwell, ‘The Accordion-Effect Thesis’, Philosophical Quarterly 19 (1969), p. 338. Geach, ‘Ascription’, p. 221. 42 Geach, ‘Ascription’, p. 223.
There are actually two aspects to the question of ascribing responsibility: 1. What is it for a person to be responsible? 2. When is it possible to ascribe responsibility for an event? The first question, about responsible agents, is a vast topic. I will address it in Chapters Four and Five, so I will put it aside now. In those chapters I will examine, and reject, the notion that the criteria of being responsible are non-moral. This supports the present position. For the meantime, let’s consider what it is to be able to ascribe responsibility for an event.