In this paper, I respond to the following argument which several authors have presented. If we are culpable for some action, we act either from akrasia or from culpable ignorance. However, akrasia is highly exceptional and it turns out that tracing culpable ignorance leads to a vicious regress. Hence, we are hardly ever culpable for our actions. I argue that the argument fails. Cases of akrasia...

A long-standing debate among moral philosophers centers on the question of whether ignorance is always at the root of moral wrongdoing, or whether, in certain cases, wrongdoing stems from something else—namely akrasia. This paper is a discussion of how undergraduate core curriculum teachers can incorporate Augustine’s work into this debate. I begin by briefly reconstructing Socrates’ and Aristo...

de Anima III.10 characterizesakrasia as a conflict between phantasia (“imagination”) on one side and rational cognition on the other: the akratic agent is torn between an appetite for what appears good to her phantasia and a rational desire for what her intellect believes good. This entails that akrasia is parallel to certain cases of perceptual illusion. Drawing on Aristotle’s discussion of su...

Abstract This essay provides a novel argument for impurism , the view that certain non-truth-relevant factors can make difference to belief's epistemic standing. I argue purists, unlike impurists, are forced claim ‘high-stakes’ cases rationally require agents be akratic. Akrasia is one of paradigmatic forms irrationality. So in virtue calling akrasia mandatory range with no obvious precedent, t...

The present paper proposes an integrative account of social forms of practical irrationality and corresponding disruptions of individual and group-level emotion regulation (ER). I will especially focus on disruptions in ER by means of collaborative agential and doxastic akrasia. I begin by distinguishing mutual, communal and collaborative forms of akrasia. Such a taxonomy seems all the more nee...

Experimental philosophers have recently begun to investigate the folk conception of weakness of will (e.g., Mele 2010; May and Holton 2012; Beebe forthcoming; Sousa and Mauro forthcoming). Their work has focused primarily on the ways in which akrasia (i.e., acting contrary to one’s better judgment), unreasonable violations of resolutions, and variations in the moral valence of actions modulate ...

Richard Holton has developed a view of the nature of weak-willed actions, and I have done the same for akratic actions. How well does this view of mine fare in the sphere of weakness of will? Considerably better than Holton’s view. That is a thesis of this article. The article’s aim is to clarify the nature of weak-willed actions.