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Profile: Hugh J. McCann (Texas A&M University)
  1. Hugh J. McCann, Agency, Control, and Causation.
    Responsibility for an action requires what Professor McCann calls an exercise of legitimate agency of the part of an agent, a necessary condition for which is libertarian freedom. Free decisions are to be explained teleologically, not causally. Agent causation cannot account for the existence of a free decision, but neither does event causation account for the existence of determined events. The problem of accounting for the existence of a free decision is therefore of a piece with the problem of accounting (...)
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  2. Hugh J. McCann (forthcoming). Minutes of the Annual Business Meeting. Central Division: The American Philosophical Association. Proceedings and Addresses of the American Philosophical Association.
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  3. Hugh J. McCann (2013). Action. In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell.
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  4. Hugh J. McCann (2013). Divine Nature and Divine Will. Sophia 52 (1):77-94.
    This paper examines the relationship between God and those universals that characterize his nature. It is argued that God has sovereignty over his nature, even though he is not self-creating, and does not give rise to the universals that characterize his nature by any act of intellection. Rather, God is himself an act of rational willing in which all that is has its existence. Because the act that is God is one of free will, he has sovereignty over the features (...)
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  5. Hugh J. McCann (2012). Creation and the Sovereignty of God. Indiana University Press.
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  6. Hugh J. McCann (2012). Making Decisions. Philosophical Issues 22 (1):246-263.
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  7. Hugh J. McCann (2011). Anselm on Freedom. Faith and Philosophy 28 (4):456-460.
  8. HughJ McCann (2011). I. The Challenge of Evil. In Ken Perszyk (ed.), Molinism: The Contemporary Debate. Oup Oxford. 239.
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  9. Hugh J. McCann (2010). Di Nucci on the Simple View. Analysis 70 (1):53-59.
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  10. Hugh J. McCann (2009). God, Sin, and Rogers on Anselm. Faith and Philosophy 26 (4):420-431.
    Based on views she draws from Anselm, Katherin Rogers mounts an extend­ed attack on my account of God’s relationship to human sin. Here I argue first that if Anselm’s view of the relationship in question is different from my own, then Rogers fails to locate any reason for thinking his account is correct. I argue further that Rogers fails to demonstrate her claim that my account of God’s relation to sin makes him a deceiver, that her criticisms of my theodicy (...)
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  11. Hugh J. McCann (2009). Pointless Suffering? How to Make the Problem of Evil Sufficiently Serious. In Jonathan L. Kvanvig (ed.), Oxford Studies in Philosophy of Religion: Volume 2. Oup Oxford.
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  12. Hugh J. McCann, Divine Providence. Stanford Encyclopedia of Philosophy.
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  13. Hugh McCann (2005). Divine Power and Action. In William Mann (ed.), The Blackwell Guide to the Philosophy of Religion. Blackwell Pub..
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  14. Hugh J. Mccann (2005). A Paradigm Theory of Existence. Review of Metaphysics 58 (3):687-688.
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  15. Hugh J. McCann (2005). Intentional Action and Intending: Recent Empirical Studies. Philosophical Psychology 18 (6):737-748.
    Recent empirical work calls into question the so-called Simple View that an agent who A’s intentionally intends to A. In experimental studies, ordinary speakers frequently assent to claims that, in certain cases, agents who knowingly behave wrongly intentionally bring about the harm they do; yet the speakers tend to deny that it was the intention of those agents to cause the harm. This paper reports two additional studies that at first appear to support the original ones, but argues that in (...)
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  16. Hugh J. McCann (2005). The Author of Sin? Faith and Philosophy 22 (2):144-159.
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  17. Hugh J. McCann (2003). Edwards on Free Will.”. In Paul Helm & Oliver Crisp (eds.), Jonathan Edwards: Philosophical Theologian. Burlington, Vt: Ashgate Publishing Co.. 27--43.
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  18. Hugh J. McCann (2001). Sovereignty and Freedom: A Reply to Rowe. Faith and Philosophy 18 (1):110-116.
    I have defended the view that God’s complete sovereignty over the universe, which requires that he be creatively responsible for our decisions, is compatible with libertarian free will. William Rowe interprets me as holding that this is entirely owing to God’s being timelessly eternal, and argues that God’s decisions as creator would still be determining in a way that destroys freedom. His argument overlooks an important part of my view-an account of creation according to which God’s will as creator does (...)
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  19. Hugh J. McCann (2001). Sovereignty and Freedom. Faith and Philosophy 18 (1):110-116.
    I have defended the view that God’s complete sovereignty over the universe, which requires that he be creatively responsible for our decisions, is compatible with libertarian free will. William Rowe interprets me as holding that this is entirely owing to God’s being timelessly eternal, and argues that God’s decisions as creator would still be determining in a way that destroys freedom. His argument overlooks an important part of my view-an account of creation according to which God’s will as creator does (...)
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  20. Hugh J. Mccann (1999). Mind in Action. Philosophical Review 108 (4):566-568.
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  21. Hugh J. Mccann (1998). Atheism and Theism. Philosophical Review 107 (3):462-464.
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  22. Hugh J. McCann (1998). The Works of Agency: On Human Action, Will, and Freedom. Cornell University Press.
    In these essays, Hugh J. McCann develops a unified perspective on human action. Written over a period of twenty-five years, the essays provide a comprehensive survey of the major topics in contemporary action theory. In four sections, the book addresses the ontology of action; the foundations of action; intention, will, and freedom; and practical rationality. McCann works out a compromise between competing perspectives on the individuation of action; explores the foundations of action and defends a volitional theory; argues for a (...)
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  23. Hugh J. McCann (1997). Paralysis and the Spring of Action. Philosophia 25 (1-4):481.
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  24. Hugh J. McCann (1996). Alan Donagan, The Philosophical Papers of Alan Donagan Reviewed By. Philosophy in Review 16 (2):93-97.
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  25. Hugh McCann (1995). Intention and Motivational Strength. Journal of Philosophical Research 20:571-583.
    One of the principal preoccupations of action theory is with the role of intention in the production of action. It should be expected that this role would be important, since an item of behavior appears to count as action just when there is some respect in which it is intended by the agent. This being the case, an account of the function of intention should provide insight into how human action might differ from other sorts of events, what the foundations (...)
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  26. Hugh J. McCann (1995). ``Divine Sovereignty and the Freedom of the Will&Quot. Faith and Philosophy 12 (4):582-598.
    Libertarian treatments of free will face the objection that an uncaused human decision would lack full explanation, and hence violate the principle of sufficient reason. It is argued that this difficulty can be overcome if God, as creator, wills that I decide as I do, since my decision could then be explained in terms of his will, which must be for the best. It is further argued that this view does not make God the author of evil in any damaging (...)
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  27. Hugh J. McCann (1995). Divine Sovereignty and the Freedom of the Will. Faith and Philosophy 12 (4):582-598.
    Libertarian treatments of free will face the objection that an uncaused human decision would lack full explanation, and hence violate the principle of sufficient reason. It is argued that this difficulty can be overcome if God, as creator, wills that I decide as I do, since my decision could then be explained in terms of his will, which must be for the best. It is further argued that this view does not make God the author of evil in any damaging (...)
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  28. Hugh J. Mccann (1994). Book Reviews. [REVIEW] Mind 103 (409):99-102.
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  29. Hugh J. McCann (1994). Springs of Action. Philosophy and Phenomenological Research 54 (4):979-982.
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  30. Hugh J. McCann (1993). Dretske on the Metaphysics of Freedom. Canadian Journal of Philosophy 23 (4):619-630.
    Contrary to Dretske's view, treating actions as causal complexes wherein inner states produce external results does not permit us to claim that even if their components are caused, the actions are not. What triggers the initial element of a causal sequence causes the sequence itself, so whatever might cause the relevant inner state would also cause the action. Dretske's claim that the failure of my agency to extend to the results of actions I induce in others is owing to the (...)
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  31. Hugh J. McCann (1992). Natural Agency: An Essay on the Causal Theory of Action, by John Bishop. Philosophy and Phenomenological Research 52 (4):1008-1010.
  32. Hugh J. McCann (1991). Settled Objectives and Rational Constraints. American Philosophical Quarterly 28 (1):25-36.
    Some authors reject what they call the "Simple View"---i.e., the principle that anyone who A's intentionally intends to A. My purpose here is to defend this principle. Rejecting the Simple View, I shall claim, forces us to assign to other mental states the functional role of intention: that of providing settled objectives to guide deliberation and action. A likely result is either that entities will be multiplied, or that the resultant account will invite reassertion of reductionist theories. In any case, (...)
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  33. Hugh J. McCann & Jonathan L. Kvanvig (1991). The Occasionalist Proselytizer: A Modified Catechism. Philosophical Perspectives 5:587-615.
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  34. Hugh J. McCann (1990). Practical Rationality. Journal of Philosophical Research 15:57-77.
    Recent views on practical rationality harmonize well with a fundamentally Kantian conception of the foundations of morality. Rationality in practical thinking is not a matter of valid reasoning, or of foIlowing maximization principles. From an agent-centered perspective, it consists in observing certain standards of consistency. In themselves, these standards lack the force of duties, hence there can be no irresolvable conflict between rationality and morality. Furthermore, the Kantian test of universalization for maxims of action may be scen as adapting agent-centered (...)
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  35. Hugh J. McCann (1989). Intending and Planning: A Reply to Mele. Philosophical Studies 55 (1):107 - 110.
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  36. Jonathan L. Kvanvig & Hugh J. McCann (1988). ``Divine Conservation and the Persistence of the World&Quot. In Thomas V. Morris (ed.), Divine and Human Action: Essays in the Metaphysics of Theism. Ithaca: Cornell University Press. 13-49.
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  37. Hugh J. Mccann (1987). Rationality and the Range of Intention. Midwest Studies in Philosophy 10 (1):191-211.
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  38. Hugh J. McCann (1986). Intrinsic Intentionality. Theory and Decision 20 (3):247-273.
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  39. Hugh J. McCann (1983). Individuating Actions: The Fine-Grained Approach. Canadian Journal of Philosophy 13 (4):493 - 512.
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  40. Hugh J. McCann (1982). The Trouble with Level-Generation. Mind 91 (364):481-500.
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  41. Hugh J. McCann (1979). Nominals, Facts, and Two Conceptions of Events. Philosophical Studies 35 (2):129 - 149.
    According to one view of english nominals, imperfect nominals designate facts, and perfect nominals, events. it is argued here that this is mistaken. of imperfect nominals only "that"-clauses are fact designators; imperfect gerundive nominals are to be classed with perfect nominals as event designators. there are, however, two conceptions of events, arising from two different conceptions of time. the events designated by imperfect gerundives are to be conceived as spread out in time, divisible into parts, and such that the same (...)
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  42. Hugh J. McCann (1979). On Mental Activity and Passivity: A Reply to Thalberg. Mind 88 (352):592-596.
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  43. Hugh McCann (1975). Trying, Paralysis, and Volition. Review of Metaphysics 28 (3):423-442.
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  44. Hugh J. McCann (1974). Volition and Basic Action. Philosophical Review 83 (4):451-473.
    The purpose of this paper is to defend the view that the bodily actions of men typicaly involve a mental action of voliton or willing, and that such mental acts are, in at least one important sense, the basic actions we perform when we do things like raise an arm, move a finger, or flex a muscle.
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  45. Hugh J. McCann (1972). Is Raising One's Arm a Basic Action? Journal of Philosophy 64 (9):235-249.
    I hold no view as to what actions are basic, but I shall attempt to show in what follows that actions like raising an arm never are. My contention is that these actions involve actions of physical exertion on the part of the agent, the involvement being of a sort generally taken to be excluded by an actions being basic.
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