By Hans Bernhard Schmid
Collective Intentionality is a comparatively new label for a uncomplicated social truth: the sharing of attitudes corresponding to intentions, ideals and feelings. This quantity contributes to present study on collective intentionality through pursuing 3 goals. First, a few of the major conceptual difficulties within the obtained literature are brought, and a few new insights into uncomplicated questions within the philosophy of collective intentionality are constructed (part 1). moment, examples are given for using the research of collective intentionality within the idea and philosophy of the social sciences (part 2). 3rd, it's proven that this line of analysis opens up new views on classical themes within the background of social philosophy and social technology, and that, conversely, an inquiry into the background of principles may end up in additional refinement of our conceptual instruments within the research of collective intentionality (part 3).
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In others, some individual’s influence and authority does the job. 13 Consider again the following example. e. walking together. I have argued that this case cannot be fitted into the collective agent view, because collective agency involves a kind of agency that is different from that of the participating individuals, which does not seem to be the case here: if you and I go for a walk together, there are two subjects involved in the case, not one (there is no collective agent walking all by himself), and not three (there is no additional collective subject escorting the two of us through our walk).
Schlesinger-view of plural agency, but for the sake of brevity, let’s stick to the label influence model of plural agency. Admittedly, this is a somewhat patriarchal notion, and, to say the least, it is not very popular in the current humanities and social sciences. Among its advantages, however, is the fact that it is deeply rooted in everyday talk. Behind the erection of the palace of Versailles was Louis XIV intention; it was Vasco da Gama who successfully searched for the sea passage to India, etc.
2 Collective Agents and Individual Autonomy 13 states that individuals are not intentional zombies because they do not behave on remote control. I assume that this claim is uncontroversial. g. Mele 2003), in some radical interpretations of the possible effects of hypnotism, in self-reports by schizophrenic patients (Spence 2001; Marcel 2003), and in American Sci-Fi. It seems generally accepted, however, that the everyday social world is not populated by intentional zombies. So much for the defense of Weber’s core claim.