Thor Grünbaum

New Volitionalism is a name for certain widespread conception of the nature of intentional action. Some of the standard arguments for New Volitionalism, the so-called arguments from total failure, have even acquired the status of basic assumptions for many other kinds of philosophers. It is therefore of singular interest to investigate some of the most important arguments from total failure. This is what I propose to do in this paper. My aim is not be to demonstrate that these arguments are inconsistent or that total failure and naked tryings are metaphysically impossible. Rather, my aim is be to build a case against the possibility of naked, independently existing tryings, by questioning how well we understand the scenarios invoked in their favour. Thus, rather than attempting to present a definitive metaphysical refutation of New Volitionalism, I attempt to diminish or demolish its underlying motivation.

Psychologists and philosophers are often tempted to make general claims about the importance of certain experimental results for our commonsense notions of intentional agency, moral responsibility, and free will. It is a strong intuition that if the agent does not intentionally control her own behavior, her behavior will not be an expression of agency, she will not be morally responsible for its consequences, and she will not be acting as a free agent. It therefore seems natural that the interest centers on the notion of intentional control. If it can be experimentally shown that agents do as a matter of fact not control their own actions, even though they think they do, it will have far reaching consequences for our moral psychology. In this paper I look at recent eliminative arguments allegedly demonstrating that our commonsense notion of intentional control is incompatible with experimental data in support of the dual visual stream theory

In a recent paper, Brogaard presents counter-arguments to the conclusions of an experiment with blindsight subject GR. She argues that contrary to the apparent findings that GR’s preserved visual abilities relate to degraded visual experiences, she is in fact fully unconscious of the stimuli she correctly identifies. In this paper, we present arguments and evidence why Brogaard’s argument does not succeed in its purpose. We suggest that not only is relevant empirical evidence in opposition to Brogaard’s argument, her argument misconstrues necessary criteria to decide whether a conscious experience is visual or not visual