Abstract
Since there are several reasons for thinking that the nature of legal practice could be explained by using a model of collective intentional action, this chapter focuses on a theory of collective activities proposed by Kutz. There are several difficulties with his model, nevertheless. In particular, it also seems that it is uninformatively circular. But this objection can be overcome by introducing some clarifications. An alternative model is then proposed. It captures the simplest instances of collective intentional activities. Some are, however, less simple. They are such that participants conceive of themselves as under a duty qua members of the group. The author labels them “the activities of groups with a normative unity”, and distinguishes between two possible sub variants: those where the fact that members conceive of themselves as under a duty qua members depends on their thinking that the group-activity is particularly valuable in relation to individuals other than themselves (“the activities of groups with a normative unity of type (I)”), and those where members think that they are under such duty even if they do not think that the group-activity is actually valuable in that way (“the activities of groups with a normative unity of type (II)”). The alternative model does not capture them, but it could be expanded to do so. The point is important, for there is reason to think that some institutional practices in general, and legal practice in particular, are instances of the activity of groups with a normative unity.
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Notes
- 1.
C 74–75, 89–90.
- 2.
C 89, 94, 103–104.
- 3.
C 81–82.
- 4.
C 93. See C77, 274 for a more refined version of this idea.
- 5.
C 93.
- 6.
C 94.
- 7.
C 97. This construal needs, I think, to be revised. When one intends “that the group J”, it seems that one intends more than merely intending to do one’s part so as to realize the collective outcome to the extent of aiding the others. One also intends that the others do their parts. The latter, nevertheless, may seem problematic. How can I intend something that is not up to me? The problem is only, I think, apparent. My intention that you do your part is not really puzzling, for we can intend things different from our own actions. For instance, I can intend that my son go to school if I see his actions as in someway affected by me (see FI116). Similarly I may intend that you perform your part. In short, my intention that “we J” can be understood as my intention to do my part and that you do yours. For the relation between “intentions to” and “intentions that”, see Vermazen (1993, 223).
- 8.
C 84.
- 9.
C 104–105.
- 10.
C 86.
- 11.
C 86.
- 12.
C 87–88.
- 13.
Similarly for more complex cases. Playing chess and dancing a tango are activities that involve two individuals. The state of affairs where you and I play chess, or dance a tango, are states of affairs the bringing about of which is constituted by our doing certain things (and displaying certain attitudes). There is nothing mysterious about this. It simply follows from the concept of playing chess or dancing a tango.
- 14.
In fact, there can be cases where some intend to do their parts only, whereas the others intend that the group act.
- 15.
C 85.
- 16.
C 275–276.
References
Vermazen, Bruce. “Objects of Intention.” Philosophical Studies 71 (1993): 223
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Sánchez Brigido, R.E. (2010). Kutz on Collective Intentional Activities. Building an Alternative Model: Groups Which Act with No Normative Unity. In: Groups, Rules and Legal Practice. Law and Philosophy Library, vol 89. Springer, Dordrecht. https://doi.org/10.1007/978-90-481-8770-6_5
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