The event-causal framework is by far the most widely accepted view in the contemporary philosophy of mind and action. One reason for this is that the commitment to the event-causal framework is tantamount to a commitment to a very minimal and widely endorsed kind of naturalism, according to which any appeal to irreducible substance-causation or teleology is to be avoided. Further, this commitment to the event-causal framework is sustained by a widespread dissatisfaction with alternative agent-causal and volitionist theories of agency. Some objections to agent-causal theories derive from more general objections to the notion of substance-causation, others address more directly the agent-causal account of agency. It has been argued, for instance, that appeal to substances leaves both the timing and the manner of causation mysterious (Broad 1952). Further, it has been argued that substance-causation collapses into event-causation, once it is acknowledged that a substance has its causal powers in virtue of its properties (Clarke 2003: Ch. 10). Others have argued that an appeal to the agent as a cause is vacuous, because it has no explanatory import (Davidson 1971), and because it cannot explain what an agent’s exercise of control consists in (Schlosser 2010). A common objection to volitionist accounts is that they generate a regress of mental acts (Ryle 1949). Arguably, though, this objection begs the question. The view holds that overt actions are to be explained in terms of volitions. There is no need to appeal to further mental acts of the will in order to explain why volitions are actions, because volitions are actions sui generis (see Enç 2003 for discussion). This, however, points also to the reason why the view is widely rejected. Volitionist theories stipulate as primitive what appears to be in need of explanation. In particular, they do not explain what an agent’s exercise of control consists in, as the agent is merely the subject or the bearer of volitions (O’Connor 2000: 25–26; Clarke 2003: 17–24). Moreover, if, as most contemporary philosophers would assume, volitions are realized by events in the brain, the view appears to be in tension with the fact that there are no events in the brain that are entirely uncaused.