Jonathan Dancy

_The Philosophy of Action: An Anthology_ is an authoritative collection of key work by top scholars, arranged thematically and accompanied by expert introductions written by the editors. This unique collection brings together a selection of the most influential essays from the 1960s to the present day. An invaluable collection that brings together a selection of the most important classic and contemporary articles in philosophy of action, from the 1960’s to the present day No other broad-ranging and detailed coverage of this kind currently exists in the field Each themed section opens with a synoptic introduction and includes a comprehensive further reading list to guide students Includes sections on action and agency, willing and trying, intention and intentional action, acting for a reason, the explanation of action, and free agency and responsibility Written and organised in a style that allows it to be used as a primary teaching resource in its own right.

Jonathan Dancy works within almost all fields of philosophy but is best known as the leading proponent of moral particularism. Particularism challenges “traditional” moral theories, such as Contractualism, Kantianism and Utilitarianism, in that it denies that moral thought and judgement relies upon, or is made possible by, a set of more or less well-defined, hierarchical principles. During the summer of 2006, the Philosophy Departments of Lund University (Sweden) and the University of Reading (England) began a series of exchanges to take place every other year, alternating between the departments. Andreas Lind and Johan Brännmark arranged to meet Dancy during the first meeting in Lund to talk about questions regarding particularism, moral theory and the shape of the analytical tradition. The major part of the conversation is printed below.

This book attempts to place a realist view of ethics (the claim that there are facts of the matter in ethics as elsewhere) within a broader context. It starts with a discussion of why we should mind about the difference between right and wrong, asks what account we should give of our ability to learn from our moral experience, and looks in some detail at the different sorts of ways in which moral reasons can combine to show us what we should do in the circumstances. The second half of the book uses these results to mount an attack on consequentialism in ethics, arguing that there are more sorts of reasons around than consequentialists can even dream of.

Considers the idea that, in addition to the ‘normative’ explanation of action as characterized in this book, there might not also be causal explanations that appeal to psychological states of the agent as causes. Argues that such causal explanations cannot be accounts of the reasons for which the agent acted; we cannot have two such accounts in play at once. But, if they are merely causal, they are no longer attractive. Ends by considering the possibility of other causal explanations of action and their relation to normative explanations.

[T. M. Scanlon] It is clearly impermissible to kill one person because his organs can be used to save five others who are in need of transplants. It has seemed to many that the explanation for this lies in the fact that in such cases we would be intending the death of the person whom we killed, or failed to save. What makes these actions impermissible, however, is not the agent's intention but rather the fact that the benefit envisaged does not justify an exception to the prohibition against killing or the requirement to give aid. The difference between this explanation and one appealing to intention is easily overlooked if one fails to distinguish between the prospective use of a moral principle to guide action and its retrospective use to appraise the way an agent governed him or herself. Even if this explanation is accepted, however, it remains an open question whether and how an agent's intention may be relevant to the permissibility of actions in other cases. \\\ [Jonathan Dancy] My first four sections concentrate on the second section of Professor Scanlon's contribution, where he lays out his conception of moral principles and of the role they play in theory and practice. I will raise questions on the following issues: 1. Scanlon's initial introduction of the notion of a principle. 2. His rejection of the standard view that principles are concerned with the forbidding, permitting and requiring of actions. 3. His rejection of pro tanto conceptions of principles in favour of a conception of them as conclusive. 4. The resulting account of what it is for a principle to face and survive exceptions. Scanlon's discussion of these matters here both appeals to and is in some respects more detailed than the relevant section of his recent What We Owe to Each Other. The topic is interesting both for the role played by principles in Scanlon's present discussion of intention and permissibility, and more generally because of his account of wrongness: an act is wrong iff it is ruled out by principles that nobody could reasonably reject. The remainder of my contribution is concerned with the ostensible focus of IP, namely the relevance of agent-intentions to the permissibility of what is done.

This chapter reconsiders Dancy's (2000) rejection of a disjunctive account of acting for a reason. It starts with a brief account of the marks of disjunctivism in general, to be used as a template, with special attention to issues raised in Dancy (1995) where it was suggested that the second disjunct of perceptual disjunctivism might be expressed substantially rather than merely as a state indistinguishable from the first disjunct. The chapter then considers the motivations behind a disjunctive account of acting for a reason, and also various other ways in which such accounts might be phrased, before concluding that none of them is successful. They are all either empirically false or philosophically challengeable. The suggestions made by Hornsby in her paper for the conference in Glasgow — of which this volume is in part a record — which amount to a disjunctive conception of ‘A φ-ed because she believed that p’, are then considered and it is argued that this account cannot be sustained. In a final section, Martin's reasons for insisting that the second disjunct in disjunctive accounts of experience must be conceived as whatever is indistinguishable from a perception, and not in more substantial terms, is considered one more time, and rejected.

I start with a brief look at what the classic British intuitionists (Ewing, Broad, Ross) had to say about the relation between judgment and emotion. I then look at some more recent work in the intuitionist tradition and try to develop a conception of moral emotion as a form of practical seeming, suggesting that some moral intuitions are exactly that sort of emotion. My general theme is that the standard contrast between intuition and emotion is a mistake and that intuitionism can happily accommodate the results of recent work in empirical moral psychology.