By J. Swindal
Because the pioneering paintings of Donald Davidson on motion, many philosophers have taken serious stances on his causal account. This ebook criticizes Davidson's event-causal view of motion, and gives in its place an agent causal view either to explain what an motion is and to set a framework for a way activities are defined.
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Extra resources for Action and Existence: A Case for Agent Causation
II. Habermas, Brandom and the ‘normative fallacy’ Joas argues that Habermas fails to develop a coherent normative theory of action. 46 Rejecting such a possibility, Habermas is led to separate too rigidly instrumental and noninstrumental action. This is due to his concern to remove any philosophy of consciousness from his theory. 47 In sum, the production of a normative social order is a more complex undertaking than Habermas envisages. To investigate this relation between the normative and non-normative (causal) accounts of action more closely, it is instructive to consider Neo-Pragmatism and its Critics 25 how Habermas distinguishes between the validity of constative claims, which can be causally determined at some level, from normative and aesthetic claims, which cannot be.
Though ordinary language does refer to these various acts of reﬂection, it does not refer to the philosophical reﬂection with which we shall be concerned. This philosophical reﬂection actually has a fairly speciﬁc lineage, whence most of these other usages derive. In what follows I shall lay out a crucial segment of this lineage, speciﬁcally as it emerged in German philosophy in the relatively brief period from Kant to Hegel. This exposition will delineate important features of dialectical thinking, since philosophical reﬂection involves limit concepts that determine objects regressively.
Second, one needs to assume that a dialectical opposition can itself be described adequately by non-dialectical sets of terms. Only this avoids the possibility of an inﬁnite regress of dialectical oppositions. Yet why would we be able to describe dialectics non-dialectically, and yet unable to describe what it describes non-dialectically? Here we have simply to assume a theoretical space for the explication of the concept that is itself immune from dialectical critique – as unsatisfying as this assertion may be.