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What makes an event count as an action? Typical answers appeal to the way in which the event was produced: e.g., perhaps an arm movement is an action when caused by mental states (in particular ways), but not when caused in other ways. Andrew Sneddon argues that this type of answer, which he calls "productionism", is methodologically and substantially mistaken. In particular, productionist answers to this question tend to be either individualistic or foundationalist, or both, without explicit defence. Instead, Sneddon offers an externalist, anti-foundationalist account of what makes an event count as an action, which he calls neo-ascriptivism, after the work of H.L.A. Hart. Specifically, Sneddon argues that our practices of attributing moral responsibility to each other are at least partly constitutive of events as actions.

Act (Philosophy) --- Responsibility. --- Events (Philosophy) --- Philosophy --- Accountability --- Moral responsibility --- Obligation --- Ethics --- Supererogation --- Action (Philosophy) --- Agent (Philosophy) --- Metaphysics. --- Ethics. --- Philosophy of mind. --- Social sciences --- Philosophy of Mind. --- Philosophy of the Social Sciences. --- Philosophy. --- Social philosophy --- Social theory --- Mind, Philosophy of --- Mind, Theory of --- Theory of mind --- Cognitive science --- Metaphysics --- Philosophical anthropology --- Deontology --- Ethics, Primitive --- Ethology --- Moral philosophy --- Morality --- Morals --- Philosophy, Moral --- Science, Moral --- Values --- God --- Ontology --- Philosophy of mind --- Philosophy and social sciences. --- Social sciences and philosophy

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This title presents a proposal that the cognitive processes that make us moral agents are partially constituted by features of our external environments.

PSYCHOLOGY --- General --- Ethics --- Psychology and philosophy --- Externalism (Philosophy of mind) --- Philosophy --- Philosophy & Religion --- Ethics. --- Psychology and philosophy. --- Philosophy and psychology --- Deontology --- Ethics, Primitive --- Ethology --- Moral philosophy --- Morality --- Morals --- Philosophy, Moral --- Science, Moral --- Values --- Philosophy of mind --- PHILOSOPHY/Philosophy of Mind/General --- COGNITIVE SCIENCES/General --- COGNITIVE SCIENCES/Psychology/Cognitive Psychology

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This Element argues that Ireland did not experience a disenchanted modernity, nor a decline in magic. It suggests that beliefs, practices and traditions concerning witchcraft and magic developed and adapted to modernity to retain cultural currency until the end of the twentieth century. This analysis provides the backdrop for the first systematic exploration of how historic Irish trials of witches and cunning-folk were represented by historians, antiquarians, journalists, dramatists, poets, and novelists in Ireland between the late eighteenth and late twentieth century. It is demonstrated that this work created an accepted narrative of Irish witchcraft and magic which glossed over, ignored, or obscured the depth of belief in witchcraft, both in the past and in contemporary society. Collectively, their work gendered Irish witchcraft, created a myth of a disenchanted, modern Ireland, and reinforced competing views of Irishness and Irish identity. These long-held stereotypes were only challenged in the late twentieth-century.

English literature --- Witches in literature. --- Magic in literature. --- Witchcraft in literature. --- Magic --- Witchcraft --- Irish authors --- History and criticism. --- History. --- Occultism --- Wicca --- Black art (Witchcraft) --- Sorcery --- Magick --- Necromancy --- Spells

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General ethics