Agency (philosophy)

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Agency is the capacity of an actor to act in a given environment. It is independent of the moral dimension, which is called moral agency.

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In sociology, an agent is an individual engaging with the social structure. Notably, though, the primacy of social structure vs. individual capacity with regard to persons' actions is debated within sociology. This debate concerns, at least partly, the level of reflexivity an agent may possess.[ citation needed ]

Agency may either be classified as unconscious, involuntary behavior, or purposeful, goal directed activity (intentional action). An agent typically has some sort of immediate awareness of their physical activity and the goals that the activity is aimed at realizing. In 'goal directed action' an agent implements a kind of direct control or guidance over their own behavior. [1]

Human agency

Agency is contrasted to objects reacting to natural forces involving only unthinking deterministic processes. In this respect, agency is subtly distinct from the concept of free will, the philosophical doctrine that our choices are not the product of causal chains, but are significantly free or undetermined. Human agency entails the claim that humans do in fact make decisions and enact them on the world. How humans come to make decisions, by free choice or other processes, is another issue.

The capacity of a human to act as an agent is personal to that human, though considerations of the outcomes flowing from particular acts of human agency for us and others can then be thought to invest a moral component into a given situation wherein an agent has acted, and thus to involve moral agency. If a situation is the consequence of human decision making, persons may be under a duty to apply value judgments to the consequences of their decisions, and held to be responsible for those decisions. Human agency entitles the observer to ask should this have occurred? in a way that would be nonsensical in circumstances lacking human decisions-makers, for example, the impact of comet Shoemaker–Levy on Jupiter.

In philosophy

The philosophical discipline in charge of studying agency is action theory. In certain philosophical traditions (particularly those established by Hegel and Marx), human agency is a collective, historical dynamic, rather than a function arising out of individual behavior. Hegel's Geist and Marx's universal class are idealist and materialist expressions of this idea of humans treated as social beings, organized to act in concert. There is ongoing debate, philosophically derived in part from the works of Hume, between determinism and indeterminacy.

Structure and agency forms an enduring core debate in sociology. Essentially the same as in the Marxist conception, "agency" refers to the capacity of individuals to act independently and to make their own free choices, based on their will, whereas "structure" refers to those factors (such as social class, but also religion, gender, ethnicity, subculture, etc.) that seem to limit or influence the opportunities that individuals have.

In other sciences

Other notions of agency have arisen in the field of economics/management, psychology and social cybernetics:

In economics

Economics stresses the purposive action of economic agents, who act to advance their subjective well-being given fundamental constraints. Thus, economic models typically begin with "an agent" maximizing some objective. In contract theory, economics also addresses the problem of agents who represent another party (the principal) potentially unfaithfully.

In psychology

The term of agency used in different fields of psychology with different meaning. It can refer to the ability of recognizing agents or attributing agency to objects based on simple perceptual cues or principles, for instance the principle of rationality, [2] [3] which holds that context-sensitive, goal-directed efficient actions are the crucial characteristics of agents. This topic is thoroughly investigated by developmental and comparative psychologists to understand how an observer is able to differentiate agentive entities from inanimate objects, but it can be also related to the term of autonomous intelligent agency used in cybernetics. Agency can also imply the sense of agency, that is the feeling of being in control.

Emergent interactive agency defines Bandura's view of agencies, where human agency can be exercised through direct personal agency. [4] Bandura formulates his view of agency as a socio-cognitive one, where people are self-organizing, proactive, self-regulating, and engage in self-reflection, and are not just reactive organisms shaped and shepherded by external events. People have the power to influence their own actions to produce certain results. The capacity to exercise control over one’s thought processes, motivation, affect, and action operates through mechanisms of personal agency. Such agencies are emergent and interactive, apply perspectives of social cognition, and make causal contributions to its own motivations and actions using ‘reciprocal causation’. [5]

In social cybernetics

Autonomous agency is able to embrace the concepts of both the economic agency and the emergent interactive agency. An autonomous system is self-directed, operating in, and being influenced by, interactive environments. It usually has its own immanent dynamics that impact on the way it interacts. It is also adaptable and (hence viable thus having a durable existence), proactive, self-organizing, self-regulating and so forth, participates in creating its own behaviour, and contributes to its life circumstances through cognitive and cultural functionality. Autonomous agency may also be concerned with the relationship between two or more agencies in a mutual relationship with each other and their environments, with imperatives for an agency's behaviour within an interactive context due to immanent emergent attributes. [6]

In political economy

Human agency refers to the ability to shape one’s life and a few dimensions can be differentiated. Individual agency is reflected in individual choices and the ability to influence one’s life conditions and chances. The individual agency differs strongly within the society across age, gender, income, education, personal health status, position in social networks, and other dimensions. Collective agency refers to situations in which individuals pool their knowledge, skills, and resources, and act in concert to shape their future. Everyday agency refers to consumer and daily choices, and finally strategic agency refers to the capacity to affect the wider system change. Political economy approaches can be used to conceptualize the agency enabling or limiting rule system, which constitutes the “grammar” for social action and that is used by the actors to structure and regulate their transactions with one another in defined situations or spheres of activity. [7]

See also

Related Research Articles

Rational choice theory refers to a set of guidelines that help understand economic and social behaviour. The theory originated in the eighteenth century and can be traced back to the political economist and philosopher Adam Smith. The theory postulates that an individual will perform a cost–benefit analysis to determine whether an option is right for them. Rational choice theory looks at three concepts: rational actors, self interest and the invisible hand.

<span class="mw-page-title-main">Free will</span> Ability to make choices without constraints

Free will is the capacity or ability to choose between different possible courses of action.

<span class="mw-page-title-main">Albert Bandura</span> Canadian-American psychologist (1925–2021)

Albert Bandura was a Canadian-American psychologist. He was a professor of social science in psychology at Stanford University.

Agency may refer to:

Descriptive ethics, also known as comparative ethics, is the study of people's beliefs about morality. It contrasts with prescriptive or normative ethics, which is the study of ethical theories that prescribe how people ought to act, and with meta-ethics, which is the study of what ethical terms and theories actually refer to. The following examples of questions that might be considered in each field illustrate the differences between the fields:

A social behavior theory which proposes that new behaviors can be acquired by observing and imitating others. Albert Bandura is known for studying this theory. It states that learning is a cognitive process that takes place in a social context and can occur purely through observation or direct instruction, even in the absence of motor reproduction or direct reinforcement. In addition to the observation of behavior, learning also occurs through the observation of rewards and punishments, a process known as vicarious reinforcement. When a particular behavior is rewarded regularly, it will most likely persist; conversely, if a particular behavior is constantly punished, it will most likely desist. The theory expands on traditional behavioral theories, in which behavior is governed solely by reinforcements, by placing emphasis on the important roles of various internal processes in the learning individual.

Moral reasoning is the study of how people think about right and wrong and how they acquire and apply moral rules. It is a subdiscipline of moral psychology that overlaps with moral philosophy, and is the foundation of descriptive ethics.

<span class="mw-page-title-main">Hard determinism</span> View that free will does not exist

Hard determinism is a view on free will which holds that determinism is true, that it is incompatible with free will, and therefore that free will does not exist. Although hard determinism generally refers to nomological determinism, it can also be a position taken with respect to other forms of determinism that necessitate the future in its entirety.

<span class="mw-page-title-main">Emergentism</span> Philosophical belief in emergence

Emergentism is the belief in emergence, particularly as it involves consciousness and the philosophy of mind. A property of a system is said to be emergent if it is a new outcome of some other properties of the system and their interaction, while it is itself different from them. Within the philosophy of science, emergentism is analyzed both as it contrasts with and parallels reductionism. This philosophical theory suggests that higher-level properties and phenomena arise from the interactions and organization of lower-level entities yet are not reducible to these simpler components. It emphasizes the idea that the whole is more than the sum of its parts. Historically, emergentism has significantly influenced various scientific and philosophical ideas, highlighting the complexity and interconnectedness of natural systems.

Moral agency is an individual's ability to make moral choices based on some notion of right and wrong and to be held accountable for these actions. A moral agent is "a being who is capable of acting with reference to right and wrong."

Theories of technological change and innovation attempt to explain the factors that shape technological innovation as well as the impact of technology on society and culture. Some of the most contemporary theories of technological change reject two of the previous views: the linear model of technological innovation and other, the technological determinism. To challenge the linear model, some of today's theories of technological change and innovation point to the history of technology, where they find evidence that technological innovation often gives rise to new scientific fields, and emphasizes the important role that social networks and cultural values play in creating and shaping technological artifacts. To challenge the so-called "technological determinism", today's theories of technological change emphasize the scope of the need of technical choice, which they find to be greater than most laypeople can realize; as scientists in philosophy of science, and further science and technology often like to say about this "It could have been different." For this reason, theorists who take these positions often argue that a greater public involvement in technological decision-making is desired.

In philosophy, moral responsibility is the status of morally deserving praise, blame, reward, or punishment for an act or omission in accordance with one's moral obligations. Deciding what counts as "morally obligatory" is a principal concern of ethics.

Enactivism is a position in cognitive science that argues that cognition arises through a dynamic interaction between an acting organism and its environment. It claims that the environment of an organism is brought about, or enacted, by the active exercise of that organism's sensorimotor processes. "The key point, then, is that the species brings forth and specifies its own domain of problems ...this domain does not exist "out there" in an environment that acts as a landing pad for organisms that somehow drop or parachute into the world. Instead, living beings and their environments stand in relation to each other through mutual specification or codetermination" (p. 198). "Organisms do not passively receive information from their environments, which they then translate into internal representations. Natural cognitive systems...participate in the generation of meaning ...engaging in transformational and not merely informational interactions: they enact a world." These authors suggest that the increasing emphasis upon enactive terminology presages a new era in thinking about cognitive science. How the actions involved in enactivism relate to age-old questions about free will remains a topic of active debate.

<span class="mw-page-title-main">Outline of thought</span> Overview of and topical guide to thought

The following outline is provided as an overview of and topical guide to thought (thinking):

Social cognitive theory (SCT), used in psychology, education, and communication, holds that portions of an individual's knowledge acquisition can be directly related to observing others within the context of social interactions, experiences, and outside media influences. This theory was advanced by Albert Bandura as an extension of his social learning theory. The theory states that when people observe a model performing a behavior and the consequences of that behavior, they remember the sequence of events and use this information to guide subsequent behaviors. Observing a model can also prompt the viewer to engage in behavior they already learned. Depending on whether people are rewarded or punished for their behavior and the outcome of the behavior, the observer may choose to replicate behavior modeled. Media provides models for a vast array of people in many different environmental settings.

Moral disengagement is a meaning from Developmental psychology, educational psychology and social psychology for the process of convincing the self that ethical standards do not apply to oneself in a particular context. This is done by separating moral reactions from inhumane conduct and disabling the mechanism of self-condemnation. Thus, moral disengagement involves a process of cognitive re-construing or re-framing of destructive behavior as being morally acceptable without changing the behavior or the moral standards.

<span class="mw-page-title-main">Agency (sociology)</span> Refers to the capacity of individuals to act independently and to make their own free choices

In social science, agency is the capacity of individuals to have the power and resources to fulfill their potential. For instance, structure consists of those factors of influence that determine or limit agents and their decisions. The influences from structure and agency are debated—it is unclear to what extent a person's actions are constrained by social systems.

<span class="mw-page-title-main">Collective intentionality</span> Intentionality that occurs when two or more individuals undertake a task together

In the philosophy of mind, collective intentionality characterizes the intentionality that occurs when two or more individuals undertake a task together. Examples include two individuals carrying a heavy table up a flight of stairs or dancing a tango.

An intention is a mental state in which a person commits themselves to a course of action. Having the plan to visit the zoo tomorrow is an example of an intention. The action plan is the content of the intention while the commitment is the attitude towards this content. Other mental states can have action plans as their content, as when one admires a plan, but differ from intentions since they do not involve a practical commitment to realizing this plan. Successful intentions bring about the intended course of action while unsuccessful intentions fail to do so. Intentions, like many other mental states, have intentionality: they represent possible states of affairs.

The first half of the topic of agency deals with the behavioral sense, or outward expressive evidence thereof. In behavioral psychology, agents are goal-directed entities that are able to monitor their environment to select and perform efficient means-ends actions that are available in a given situation to achieve an intended goal. Behavioral agency, therefore, implies the ability to perceive and to change the environment of the agent. Crucially, it also entails intentionality to represent the goal-state in the future, equifinal variability to be able to achieve the intended goal-state with different actions in different contexts, and rationality of actions in relation to their goal to produce the most efficient action available. Cognitive scientists and Behavioral psychologists have thoroughly investigated agency attribution in humans and non-human animals, since social cognitive mechanisms such as communication, social learning, imitation, or theory of mind presuppose the ability to identify agents and differentiate them from inanimate, non-agentive objects. This ability has also been assumed to have a major effect on inferential and predictive processes of the observers of agents, because agentive entities are expected to perform autonomous behavior based on their current and previous knowledge and intentions. On the other hand, inanimate objects are supposed to react to external physical forces.

References

  1. Wilson, George; Shpall, Samuel (4 April 2012). "Action". Stanford Encyclopedia of Philosophy.
  2. Gergely, György; Nádasdy, Zoltán; Csibra, Gergely; Bíró, Szilvia (1995). "Taking the intentional stance at 12 months of age". Cognition. 56 (2): 165–193. doi:10.1016/0010-0277(95)00661-h. ISSN   0010-0277. PMID   7554793. S2CID   4973766.
  3. Gergely, György; Csibra, Gergely (2003). "Teleological reasoning in infancy: the naı̈ve theory of rational action". Trends in Cognitive Sciences. 7 (7): 287–292. doi:10.1016/s1364-6613(03)00128-1. ISSN   1364-6613. PMID   12860186. S2CID   5897671.
  4. Bandura, A. (1999). "Social cognitive theory: An agentic perspective" (PDF). Asian Journal of Social Psychology. 2: 21–41. doi:10.1111/1467-839X.00024. PMID   11148297. S2CID   11573665 . Retrieved 27 September 2016.
  5. Bandura, A. (1986). Social Foundations of Thought and Action: A Social Cognitive Theory, Prentice-Hall, Englewood Cliffs, NJ Bormann, 1996
  6. Guo, K.J., Yolles, M., Fink, G., Iles, P., 2016, The Changing Organisation: Agency Theory in a Cross-cultural Context, Cambridge: Cambridge University Press
  7. Otto, Ilona M. (January 2020). "Human Agency in the Anthropocene". Ecological Economics. 167: 106463. Bibcode:2020EcoEc.16706463O. doi: 10.1016/j.ecolecon.2019.106463 .

Further reading