Raimo Tuomela

(1940 - 2020)

In this paper I will discuss a certain philosophical and conceptual program -- that I have called philosophy of social action writ large -- and also show in detail how parts of the program have been, and is currently being carried out. In current philosophical research the philosophy of social action can be understood in a broad sense to encompass such central research topics as action occurring in a social context (this includes multi-agent action); shared we-attitudes (such as we-intention, mutual belief) and other social attitudes expressing collective intentionality and needed for the explication and explanation of social action; social macro-notions, such as actions performed by social groups and properties of social groups such as their goals and beliefs; social practices, and institutions (see e.g. Tuomela, 1995, 2000a, 2001). The theory of social action understood analogously in a broad sense would then involve not only philosophical but all other relevant theorizing about social action. Thus, in this sense, such fields of Artificial Intelligence (AI) as Distributed AI (DAI) and the theory of Multi-Agent Systems (MAS) fall within the scope of the theory of social action. DAI studies the social side of computer systems and includes various well-known areas ranging from human-computer interaction, computer-supported cooperative work, organizational processing, and distributed problem solving to the simulation of social systems

In this paper we will study two central social notions, acting as a group member and collective commitment. Our study of the first of these notions is – as far as we know – the first systematic work on the topic. Acting as a group member is a central notion that obviously must be understood when speaking of the “we-perspective”, group life, and of social life more generally. Thus, not only philosophy of sociality, philosophy of social science, political and moral philosophy but also the various social sciences need this notion and should benefit from our analyses and arguments.Collective commitment is the other “we-perspective” notion studied in our paper. We have argued for its importance as representing a kind of social glue needed for group members when thinking and acting as a group. In contrast to some other studies (e.g. Gilbert, 1989, 2000, Castelfranchi, 1995) our most elementary notion of collective commitment is not intrinsically normative but is only instrumentally “normative” and intention-relative. Thus our treatment covers more ground than the previous accounts do.

The paper is a response to some critical points and omissions in John Wettersten’s review of my recent book The Philosophy of Sociality: The Shared Point of View (Oxford University Press, 2007). I point out in this short paper that the reviewer has not discussed the most central notions in the book relating to its "we-mode" approach, i.e. collective acceptance, group reasons, the collectivity condition, collective commitment and their role in accounting for e.g. cooperation, social institutions, cultural evolution. I also clarify the ontological commitments of my broadly naturalistic approach and show e.g. that we-mode social groups do exist as social systems but not a full-blown collective agents, although it is conceptually and instrumentally central to view them as collective agents. Also questions of we-mode versus I-mode explanations of collective action are considered in the paper

Contemporary Action Theory, Volume I is concerned with topics in philosophical action theory such as reasons and causes of action, intentions, freedom of will and of action, omissions and norms in legal and ethical contexts, as well as activity, passivity and competence from medical points of view. Cognitive trying, freedom of the will and agent causation are challenges in the discussion on computers in action. The Volume consists of contributions by leading experts in the field written specifically for this volume. No comparable volume currently exists.

The philosophy of social science can still be regarded as a much less densely populated part of philosophy than most other fields in it. However, there are neighbours in which research is booming. Thus the philosophy of cognitive science (and philosophy of psychology, to use an older title) is very popular today and so is moral philosophy. Philip Pettit's new book (1993) is mainly on the philosophical problems of social science, but a substantial part of it is also devoted to philosophy of psychology and to moral and social philosophy. This book is a most welcome treatise and a major accomplishment in its field. It is written in the best tradition of analytical philosophy. Pettit is very skillful both at making central conceptual distinctions and at devising and presenting imaginative arguments for his theses. The book will be of great interest not only for researchers and students in the fields of philosophy it deals with but also - because of its avoidance of technical jargon - to readers in other fields. Even if accessible to a larger audience, the book is yet not elementary nor too easy. It is very rich both in the topics covered and in the detailed arguments presented and defended. Pettit is not afraid of the hardest philosophical problems; accordingly his readers will be guided on a very interesting trip in a tough philosophical terrain. Finally, I should say that the book is also a very informative and reliable guide to recent developments in philosophy of social science and can well be recommended as a textbook. The present article will attempt to give a brief presentation of the main topics and ideas covered in the book. This will be accomplished in Section II (together with making some minor critical points). Sections III-VI are critical sections dealing with social holism (in Pettit's special sense), social regularities, as well as individualism, supervenience, and explanation. There some criticisms - both internal and external - against Pettit's views and arguments will be presented..

Many social properties and notions are collectively made. Two collectively created aspects of the social world have been emphasized in recent literature. The first is that of the performative character of many social things (entities, properties). The second is the reflexive nature of many social concepts. The present account adds to this list a third feature, the collective availability or “for-groupness” of collective social items. It is a precise account of social notions and social facts in terms of collective appearance. The collective acceptance account has ontological implications in that it accepts mind-independent, group-dependent, and simply mind-dependent social facts.

The paper gives a conceptual clarification of what the notion of a part of a joint action (project, etc;) involves. The - mutually recognized - division of a joint action into parts can be based on social norms (viz. formal or informal rules, or proper social norms such as conventions or group specific social norms) or it can be based on agreement, coercion, or some analogous social mechanism. The paper also discusses the notions of a we-intention, of the intention to perform an action as one’s part of a joint action, and of an agent’s intentionally performing an action as his part of a joint action.