安斯康姆与实践知识的实践性:实践知识作为有意行动的内在形式

Anscombe and the Practicality of Practical Knowledge:Practical Knowledge as the Internal Form of Intentional Action

安斯康姆认为,行动者对自身有意行动拥有实践知识。实践知识的"实践性"体现在,实践知识是其对象的原因。本文旨在澄清并推进这一实践性论题。我首先考察了主流行动理论把实践知识理解为有意行动的动力因的尝试,并指出这一刻画与安斯康姆的"内在主义进路"相背:在安斯康姆看来,使有意行动成为有意行动的因素并不外在于这个行动,但在动力因的因果关系中,原因外在于结果。接着,我考察了近年来一些新安斯康姆主义者用形式因理解实践知识的努力,并尝试将这种解读与安斯康姆的内在主义进路结合起来。之后,展示了这一内在主义形式因解读所会面临的两个批评,针对第一个批评,我在汤普森和拉文的工作的基础上将有意行动刻画为一个具有内在目的论结构的事件;针对第二个批评,我论证了这一目的论结构和实践知识不可分离,并借助阿奎纳在外在形式与内在形式之间的区分将实践知识刻画为一种具有目的论结构的事件的内在形式。根据本文的论证,实践知识的实践性体现在实践知识是其对象的原因,而这一命题应该被理解为实践知识是其对象的内在形式。

Miss Anscombe argues that the agent has a certain kind of practical knowledge about what she is doing intentionally.Practical knowledge is‘practical’in the sense that it is the cause of what it understands.This paper clarifies and develops Anscombe’s thesis about the practicality of agential knowledge.Ifirst examine the attempt in the mainstream action theory to incorporate practical knowledge into the causalist framework by characterizing practical knowledge as the efficient cause of intentional action.This characterization is at odds with Anscombe’s‘internalist approach’.What makes an action intentional,according this internalist approach,is not external to the action,whereas in the efficient causal relation,the cause is external to its effect.I then consider the tendency in the recent work of Neo-Anscombean philosophers to interpret Anscombe’s notion of practical knowledge in terms of formal causation,and explore the way in which this formal causation account can be made compatible with Anscombe’s internalist approach.After that,I deal with two objections against this internalist version of formal causation account.In response to the first objection,I argue on the basis of Thompson’s and Lavin’s work that intentional action should be understood as a kind of teleologically structured event.In response to the second objection,I argue that this teleological structure is inseparable from practical knowledge.To capture this inseparability,I characterize practical knowledge,with the help of Aquinas’s distinction between internal form and external form,as an internal form of a teleologically structured event.To conclude,to understand practical knowledge as the cause of its object,we had better understand it as an internal form of its object.