Skip to main content

Addiction and Weakness of Will

http://www.radoilska.com/books.html
Addiction and Weakness of Will
By Lubomira Radoilska
Mental conflict not always amounts to weakness of will. Irresistible motives not always speak of addiction. This book proposes an integrated account of what singles out these phenomena: addiction and weakness of will are both forms of secondary akrasia. By integrating these two phenomena into a classical conception of akrasia as poor resolution of an unnecessary conflict – valuing without intending while intending without valuing – the book makes an original contribution to central issues in moral psychology and philosophy of action, including the relationship between responsibility and intentional agency, and the nature and scope of moral appraisal.

In particular, the proposed integrated account is grounded in a general theory of responsibility and a related model of action as actualisation bringing together insights from both volitional and non-volitional conceptions, such as the intuition that it is unfair to hold a person responsible for things that are not up to her and the parity of actions and attitudes as legitimate objects of moral appraisal. Furthermore, the actualisation model supports a distinctive version of the Guise of the Good thesis which links valuing and intending in terms of success in action and explains why akratic actions and their offspring – addiction and weakness of will – are necessarily less than successful yet fully responsible.

The book comprises five chapters. In the first chapter, I critically explore the implications that understanding responsibility in terms of voluntary control has for conceptualising agency in the context of addiction. I argue that this volitional conception is unsatisfactory in general and ultimately misleading with respect to addiction.

In chapter two, I look into an alternative, non-volitional conception where the basic responsibility condition is not voluntary control but evaluative judgement. Looking at pleasure in the portraits of addiction by De Quincey and Dostoevsky, I argue that the non-volitional focus on evaluative stance is an insight worth keeping. However, I also raise the question of whether responsibility can be consistently conceptualised without a notion of agential control.

In chapter three, I consider a different kind of non-volitional conception that could support an affirmative answer: a quality-of-will based account. I argue that this conception is unpersuasive.

In chapter four, I explore the relationship between akrasia and ordinary weakness of will. The former is defined as acting against one’s better judgement, the latter as acting against one’s prior intention. Drawing on my earlier work on Aristotle’s philosophy of action, I argue that the classical conception of akrasia captures the more fundamental phenomenon.

In the final chapter, I offer an integrated account of addiction and weakness of will. Like weakness of will, addiction is a secondary failure of intentional agency, which derives from akrasia. However, unlike weakness of will, addiction is a form of akrasia that becomes recalcitrant in virtue of being devoid of pleasure. Paradoxically, this is what accounts for the sense of compulsion typically associated with addiction, but not weakness of will. This integrated account is grounded in a general, Aristotelian theory of responsible agency bringing together insights from both volitional and non-volitional conceptions.

Popular posts from this blog

Delusions in the DSM 5

This post is by Lisa Bortolotti. How has the definition of delusions changed in the DSM 5? Here are some first impressions. In the DSM-IV (Glossary) delusions were defined as follows: Delusion. A false belief based on incorrect inference about external reality that is firmly sustained despite what almost everyone else believes and despite what constitutes incontrovertible and obvious proof or evidence to the contrary. The belief is not one ordinarily accepted by other members of the person's culture or subculture (e.g., it is not an article of religious faith). When a false belief involves a value judgment, it is regarded as a delusion only when the judgment is so extreme as to defy credibility.

Rationalization: Why your intelligence, vigilance and expertise probably don't protect you

Today's post is by Jonathan Ellis , Associate Professor of Philosophy and Director of the Center for Public Philosophy at the University of California, Santa Cruz, and Eric Schwitzgebel , Professor of Philosophy at the University of California, Riverside. This is the first in a two-part contribution on their paper "Rationalization in Moral and Philosophical thought" in Moral Inferences , eds. J. F. Bonnefon and B. Trémolière (Psychology Press, 2017). We’ve all been there. You’re arguing with someone – about politics, or a policy at work, or about whose turn it is to do the dishes – and they keep finding all kinds of self-serving justifications for their view. When one of their arguments is defeated, rather than rethinking their position they just leap to another argument, then maybe another. They’re rationalizing –coming up with convenient defenses for what they want to believe, rather than responding even-handedly to the points you're making. Yo

A co-citation analysis of cross-disciplinarity in the empirically-informed philosophy of mind

Today's post is by  Karen Yan (National Yang Ming Chiao Tung University) on her recent paper (co-authored with Chuan-Ya Liao), " A co-citation analysis of cross-disciplinarity in the empirically-informed philosophy of mind " ( Synthese 2023). Karen Yan What drives us to write this paper is our curiosity about what it means when philosophers of mind claim their works are informed by empirical evidence and how to assess this quality of empirically-informedness. Building on Knobe’s (2015) quantitative metaphilosophical analyses of empirically-informed philosophy of mind (EIPM), we investigated further how empirically-informed philosophers rely on empirical research and what metaphilosophical lessons to draw from our empirical results.  We utilize scientometric tools and categorization analysis to provide an empirically reliable description of EIPM. Our methodological novelty lies in integrating the co-citation analysis tool with the conceptual resources from the philosoph