{"title":"Why There Is Really No Such Thing as the Theory of Motivation","authors":"J. Dancy","doi":"10.1093/oso/9780198865605.003.0017","DOIUrl":null,"url":null,"abstract":"This paper (a forerunner of the author’s Practical Reality) considers in detail the distinction between the reasons we have to act in certain ways, often known as justifying reasons, and the reasons for which we act when the time comes, often known as motivating reasons. It argues that it must be possible for one and the same reason to play both roles. It warns accordingly against the popular version of that distinction which understands the reasons we have to act in certain ways with relevant features of the situation and reasons for which we act as certain psychological states of our own, combinations of beliefs and desires. Any such distinction makes it impossible to act for a good reason. The paper also offers some suggestions about what a better account of the distinction would look like.","PeriodicalId":101978,"journal":{"name":"Practical Thought","volume":"220 1","pages":"0"},"PeriodicalIF":0.0000,"publicationDate":"2021-07-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"1","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"Practical Thought","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1093/oso/9780198865605.003.0017","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"","JCRName":"","Score":null,"Total":0}
引用次数: 1
Abstract
This paper (a forerunner of the author’s Practical Reality) considers in detail the distinction between the reasons we have to act in certain ways, often known as justifying reasons, and the reasons for which we act when the time comes, often known as motivating reasons. It argues that it must be possible for one and the same reason to play both roles. It warns accordingly against the popular version of that distinction which understands the reasons we have to act in certain ways with relevant features of the situation and reasons for which we act as certain psychological states of our own, combinations of beliefs and desires. Any such distinction makes it impossible to act for a good reason. The paper also offers some suggestions about what a better account of the distinction would look like.