Theories of Causation, Misc

According to the causal theory of photography (CTP), photographs acquire their depictive content from the world, whereas handmade pictures acquire their depictive content from their makers’ intentional states about the world. CTP suffers from what I call the Problem of the Missing Agent: it seemingly leaves no room for the photographer to occupy a causal role in the production of their pictures and so is inconsistent with an aesthetics of photography. In this paper, I do three things. First, I amend (...) CTP with Fred Dretske’s distinction between triggering and structuring causes, thereby overcoming the Problem of the Missing Agent. Second, I argue that CTP so amended in fact illuminates two aesthetic interests that we may take in photographs, focussing on photographic portraiture and street photography. Third, I show how reflection on the aesthetics of photography serves to support aesthetic anti-empiricism: the view that the aesthetic value of artworks consists, at least in part, in achievement rather than sensory pleasure. (shrink)

The paper discusses from a metaphysical standpoint the nature of the dependence relation underpinning the talk of mutual action between material and spatiotemporal structures in general relativity. It is shown that the standard analyses of dependence in terms of causation or grounding are ill-suited for the general relativistic context. Instead, a non-standard analytical framework in terms of structural equation modeling is exploited, which leads to the conclusion that the kind of dependence encoded in the Einstein field equations is a novel (...) one. (shrink)

Leibniz accepts causal independence, the claim that no created substance can causally interact with any other. And Leibniz needs causal independence to be true, since his well-known pre-established harmony is premised upon it. So, what is Leibniz’s argument for causal independence? Sometimes he claims that causal interaction between substances is superfluous. Sometimes he claims that it would require the transfer of accidents, and that this is impossible. But when Leibniz finds himself under sustained pressure to defend causal independence, those are (...) not the reasons that he marshals in its defense. Instead, deep into his long correspondence with Burchard de Volder, he gives a different sort of argument, one that has gone nearly unnoticed by commentators and has not yet been properly understood. In part, this is because the argument develops slowly over four years of correspondence. It emerges in early 1704, but it is formulated tersely and appears murky unless understood in light of Leibniz and De Volder’s tangled exchanges. There Leibniz argues that, on his distinctive ontology of an infinity of created substances, no two created substances could possibly causally interact, for roughly the same reasons that some Cartesians like De Volder deny interaction between minds and bodies on their substance dualist ontology. In this paper I draw out this lost argument, explain it and the metaphysics on which Leibniz builds it, and untangle Leibniz and De Volder’s exchanges concerning causation from which this argument results. (shrink)

Several particles are not observed directly, but only through their decay products. We consider the possibility that they might be fakeons, i.e. fake particles, which mediate interactions but are not asymptotic states. A crucial role to determine the true nature of a particle is played by the imaginary parts of the one-loop radiative corrections, which are affected in nontrivial ways by the presence of fakeons in the loop. The knowledge we have today is sufficient to prove that most non directly (...) observed particles are true physical particles. However, in the case of the Higgs boson the possibility that it might be a fakeon remains open. The issue can be resolved by means of precision measurements in existing and future accelerators. (shrink)

This paper pulls together three debates fundamental in metaphysics and proposes a novel unified approach to them. The three debates are (i) between bundle theory and substrate theory about the nature of objects, (ii) dispositionalism and categoricalism about the nature of properties, and (iii) regularity theory and production theory about the nature of causation. The first part of the paper (§§2-4) suggests that although these debates are metaphysical, the considerations motivating the competing approaches in each debate tend to be epistemological. (...) The second part (§§5-6) argues that the two underlying epistemological pictures supporting competing views lead to highly unsatisfying conceptions of the world. The final part (§§7-10) proposes an alternative epistemological picture, which I call ‘introverted empiricism,’ and presents the way it provides for a more satisfying grasp of the ultimate nature of objects, properties, and causation. It is a consequence of this alternative picture that there is a kind of intimate self-understanding that underlies our understanding of the deep nature of reality. (shrink)

Mario Bunge’s Causality and Modern Science is arguably one of the best treatments of the causal realist tradition ever to have been written, one that defends the place of causality as a category in the conceptual framework of modern science. And yet in the current revival of causal realism in contemporary metaphysics, there is very little awareness of Bunge’s work. This paper seeks to remedy this, by highlighting one particular criticism Bunge levels at the Aristotelian view of causation and illustrating (...) its relevance for contemporary powers-based accounts. Roughly, the Aristotelian view depicts interactions between objects as involving a unidirectional exertion of influence of one object upon another. This idea of unidirectional action is central to the Aristotelian distinction between active and passive powers, and its corresponding distinction between active and passive objects. As Bunge points out, modern physics does not recognise the existence of any unidirectional actions at all; all influence comes in the form of reciprocal action, or interaction. If this is right, all notions deriving from or influenced by the idea of unidirectional actions—such as the concept of mutual manifestation and reciprocal disposition partners—risk being false by the same measure. Bunge drew the conclusion that the Aristotelian view is ontologically inadequate, but still advocated its use as the most useful approximation available in science. He considered, but ultimately rejected the possibility of a modified view of causation built on reciprocal action, because, in his view, it couldn’t account for the productivity of causation. Bunge’s critique of this particular aspect of the Aristotelian view cannot be overlooked in contemporary metaphysics, but it is possible to construe a modified view of causation that takes the reciprocity of interactions seriously without loss of productivity. (shrink)

The purpose of this article is to examine two important issues concerning the agency theory of causality: the charge of anthropomorphism and the relation of simultaneous causation. After a brief outline of the agency theory, sections 2–4 contain the refutation of the three main forms in which the charge of anthropomorphism is to be found in the literature. It will appear that it is necessary to distinguish between the subjective and the objective aspect of the concept of causation. This will (...) lead, in section 5, to contrast two kinds of anthropomorphism, one which has been rightly rejected by modern science and one which is fully compatible with the objective reality of the causal processes. Finally, section 6 will apply the preceding considerations to simultaneous causation. On the one hand, in a basic sense, there can be no simultaneous causal relations. On the other hand, simultaneous causation arises when we consider the natural change by abstracting from the agent and from her/his projects of interven.. (shrink)

Becoming is a process in which a thing moves from one state to another. In Section 1, the study will elaborate on the discussion of the Aristotelian causes taken broadly, primarily focusing on the relation between efficient and final causes. In Section 2, the study discusses the implications of Scotus’s conception of freedom, as it is reflected in the relation of the future to the past, for the efficient and final causalities. Similarly in Section 3 an examination of Scotus’s conception (...) of matter is conducted. Based on the ideas established in these sections, the study attempts to present an initial Scotistic view of becoming. -/- . (shrink)

Interpreters of Hume on causation consider that an advantage of the ‘quasi-realist’ reading is that it does not commit him to scepticism or to an error theory about causal reasoning. It is unique to quasi-realism that it maintains this positive epistemic result together with a rejection of metaphysical realism about causation: the quasi-realist supplies an appropriate semantic theory in order to justify the practice of talking ‘as if’ there were causal powers in the world. In this paper, I problematise the (...) quasi-realist reading of Hume on causation by showing how quasi-realism does not speak to inductive scepticism. I also offer evidence that Hume takes inductive scepticism to result from his theory of causation, and that his scepticism is tied to his rejection of metaphysical causal realism. (shrink)

The Stoics offer us a very puzzling conception of causation and an equally puzzling ontology. The aim of the present paper is to show that these two elements of their system elucidate each other. The Stoic conception of causation, I contend, holds the key to understanding the ontological category of incorporeals and thus Stoic ontology as a whole, and it can in turn only be understood in the light of this connection to ontology. The thesis I defend is that the (...) Stoic incorporeals are to be understood as effects, as effects of the causality of bodies. What is gained by this thesis? First, it explains how the seemingly heterogeneous item of ‘sayables’ (lekta) fits into the category of incorporeals. Second, it allows for a new interpretation of the two verbs with which the Stoics characterize the way of being of incorporeals, huphistanai and huparchein. And, third, it sheds light on the peculiar features of the Stoic conception of causation. (shrink)

In this paper I suggest a new interpretation of the relations of inherence, causation and conception in Spinoza. I discuss the views of Don Garrett on this issue and argue against Della Rocca's recent suggestion that a strict endorsement of the PSR leads necessarily to the identification of the relations of inherence, causation and conception. I argue that Spinoza never endorsed this identity, and that Della Rocca's suggestion could not be considered as a legitimate reconstruction or friendly amendment to Spinoza (...) 's system because it creates several severe and irresolvable problems in the system. -/- In the first part of the paper, I present the considerations and arguments that motivated Don Garrett's and Della Rocca's interpretations. In the second part, I present and examine several problems that result from Della Rocca's reading. In the third and final part, I present my own view on the relation among inherence, causation, and conception; offer a new interpretation of the conceived through relation in Spinoza ; and finally, defend and justify the presence of bifurcations at the very center of Spinoza 's system. (shrink)

The Logic of Causation: Definition, Induction and Deduction of Deterministic Causality is a treatise of formal logic and of aetiology. It is an original and wide-ranging investigation of the definition of causation (deterministic causality) in all its forms, and of the deduction and induction of such forms. The work was carried out in three phases over a dozen years (1998-2010), each phase introducing more sophisticated methods than the previous to solve outstanding problems. This study was intended as part of a (...) larger work on causal logic, which additionally treats volition and allied cause-effect relations (2004). The Logic of Causation deals with the main technicalities relating to reasoning about causation. Once all the deductive characteristics of causation in all its forms have been treated, and we have gained an understanding as to how it is induced, we are able to discuss more intelligently its epistemological and ontological status. In this context, past theories of causation are reviewed and evaluated (although some of the issues involved here can only be fully dealt with in a larger perspective, taking volition and other aspects of causality into consideration, as done in Volition and Allied Causal Concepts). Phase I: Macroanalysis. Starting with the paradigm of causation, its most obvious and strongest form, we can by abstraction of its defining components distinguish four genera of causation, or generic determinations, namely: complete, partial, necessary and contingent causation. When these genera and their negations are combined together in every which way, and tested for consistency, it is found that only four species of causation, or specific determinations, remain conceivable. The concept of causation thus gives rise to a number of positive and negative propositional forms, which can be studied in detail with relative ease because they are compounds of conjunctive and conditional propositions whose properties are already well known to logicians. The logical relations (oppositions) between the various determinations (and their negations) are investigated, as well as their respective implications (eductions). Thereafter, their interactions (in syllogistic reasoning) are treated in the most rigorous manner. The main question we try to answer here is: is (or when is) the cause of a cause of something itself a cause of that thing, and if so to what degree? The figures and moods of positive causative syllogism are listed exhaustively; and the resulting arguments validated or invalidated, as the case may be. In this context, a general and sure method of evaluation called ‘matricial analysis’ (macroanalysis) is introduced. Because this (initial) method is cumbersome, it is used as little as possible – the remaining cases being evaluated by means of reduction. Phase II: Microanalysis. Seeing various difficulties encountered in the first phase, and the fact that some issues were left unresolved in it, a more precise method is developed in the second phase, capable of systematically answering most outstanding questions. This improved matricial analysis (microanalysis) is based on tabular prediction of all logically conceivable combinations and permutations of conjunctions between two or more items and their negations (grand matrices). Each such possible combination is called a ‘modus’ and is assigned a permanent number within the framework concerned (for 2, 3, or more items). This allows us to identify each distinct (causative or other, positive or negative) propositional form with a number of alternative moduses. This technique greatly facilitates all work with causative and related forms, allowing us to systematically consider their eductions, oppositions, and syllogistic combinations. In fact, it constitutes a most radical approach not only to causative propositions and their derivatives, but perhaps more importantly to their constituent conditional propositions. Moreover, it is not limited to logical conditioning and causation, but is equally applicable to other modes of modality, including extensional, natural, temporal and spatial conditioning and causation. From the results obtained, we are able to settle with formal certainty most of the historically controversial issues relating to causation. Phase III: Software Assisted Analysis. The approach in the second phase was very ‘manual’ and time consuming; the third phase is intended to ‘mechanize’ much of the work involved by means of spreadsheets (to begin with). This increases reliability of calculations (though no errors were found, in fact) – but also allows for a wider scope. Indeed, we are now able to produce a larger, 4-item grand matrix, and on its basis find the moduses of causative and other forms needed to investigate 4-item syllogism. As well, now each modus can be interpreted with greater precision and causation can be more precisely defined and treated. In this latest phase, the research is brought to a successful finish! Its main ambition, to obtain a complete and reliable listing of all 3-item and 4-item causative syllogisms, being truly fulfilled. This was made technically feasible, in spite of limitations in computer software and hardware, by cutting up problems into smaller pieces. For every mood of the syllogism, it was thus possible to scan for conclusions ‘mechanically’ (using spreadsheets), testing all forms of causative and preventive conclusions. Until now, this job could only be done ‘manually’, and therefore not exhaustively and with certainty. It took over 72’000 pages of spreadsheets to generate the sought for conclusions. This is a historic breakthrough for causal logic and logic in general. Of course, not all conceivable issues are resolved. There is still some work that needs doing, notably with regard to 5-item causative syllogism. But what has been achieved solves the core problem. The method for the resolution of all outstanding issues has definitely now been found and proven. The only obstacle to solving most of them is the amount of labor needed to produce the remaining (less important) tables. As for 5-item syllogism, bigger computer resources are also needed. (shrink)

A discussion of the relationship between Ricardo and his Unitarian Minister Thomas Belsham, a New Testament scholar and the author of a philosophical treatise inspired by the Hartley-Priestley philosophy.

I argue that Aristotle’s account of scientific demonstrations in the Posterior Analytics is centred upon formal causation, understood as a demonstration in terms of essence (and as innocent of the distinction between form and matter). While Aristotle says that all four causes can be signified by the middle term in a demonstrative syllogism, and he discusses at some length efficient causation, much of Aristotle’s discussion is foremost concerned with the formal cause. Further, I show that Aristotle had very detailed procedures (...) for identifying the formal cause, and that he is aware of several problems which might lead one to erroneously identify the wrong form as the cause of a property. Finally, I show that Aristotle’s account can easily be adapted to material causation, and through some modifications (introduction of process universals related through parthood), hinted at in II 11-12 and 16-17, to efficient and final causation. (shrink)

‘The Union of Cause and Effect in Aristotle : Physics III 3’, Oxford Studies in Ancient Philosophy, 32, pp. 205-232, May 2007.: I argue that Aristotle introduced a unique realist account of causation, which has not hitherto been appreciated in the history of philosophy: causal realism without a causal relation. In his account, cause and effect are unified by the ectopic actualization of the agent’s potentiality in the patient. His solution consists in the introduction of a property that belongs to (...) one subject but is realized in another subject on whose state this realization depends. I identify and analyze the multiple ontological dependencies between the causal state of the agent and that of the patient during their causal activity. (shrink)

This paper defends the view that Newtonian forces are real symmetrical and non-causal relations. In the first part, I argue that Newtonian forces are real; in the second part, that they are relations; in the third part, that they are symmetrical relations; in the fourth part, that they are not causal relations, (but causal relata) by which I mean that they are not species of causation. The overall picture is anti-humean to the extent that it defends the existence of forces, (...) irreducible to spatio-temporal relations, but is still compatible with humean approaches to causation (and others) since it denies that forces are species of causation. (shrink)

A new series entitled Oxford Philosophical Concepts (OPC) made its debut in November 2014. As the series’ Editor Christia Mercer notes, this series is an attempt to respond to the call for and the tendency of many philosophers to invigorate the discipline. To that end each volume will rethink a central concept in the history of philosophy, e.g. efficient causation, health, evil, eternity, etc. “Each OPC volume is a history of its concept in that it tells a story about changing (...) solutions to specific philosophical problems” (xiii). The series presents itself as innovative along three main lines: its reexamination of the so-called “canon,” its reconsidering the value of interdisciplinary exchanges, and its encouraging philosophers to move beyond the current borders of philosophy. By engaging with non-Western traditions and carefully considering topics and materials which are not strictly philosophical, the collections from this series aim to render the history of philosophy accessible to a wide audience. -/- The first OPC volume to appear in print is “Efficient Causation – A History” edited by Tad Schmaltz. Using careful historical and philosophical analysis as well as interdisciplinary reflections this anthology proposes to tell the story of how efficient causation, equated nowadays with “causation” tout court, came to play its prominent role in our philosophical and scientific vocabulary. Eleven contributions cover the period from Ancient times (Aristotle and the Stoics), through the Middle Ages (both the Western and the Islamic traditions), passing through the Early Modern times (represented here by Descartes, Spinoza, Leibniz, Malebranche, Berkeley and Hume), all the way to Kant and finally contemporary philosophers (classified into two opposing camps: Humean and Neo-Aristotelian). There are also four reflections which explore the applications of the notion of efficient causation to areas different from philosophy, especially the arts (literature, music, painting, etc.). (shrink)

As far as treatments of causation are concerned, the pre-Kantian 18th century German context has long been dismissed as a period of uniform and unrepentant Leibnizian dogmatism. While there is no question that discussions of issues relating to causation in this period inevitably took Leibniz as their point of departure, it is certainly not the case that the resulting positions were in most cases dogmatically, or in some cases even recognizably, Leibnizian. Instead, German theorists explored a range of positions regarding (...) the nature of causal powers, the appropriate systems to explain the observed agreement between the states of substances, and the ground of free actions, or so I will argue in this chapter. Focusing on these three issues, I will here sketch the development of the debates relating to causation and trace the evolution of positions among the philosophers within the so-called Leibnizian-Wolffian philosophy as well as among its many opponents. (shrink)

I defend an expanded reading of immanent causation that includes both inherence and causal efficacy; I argue that the latter is required if God is to remain the immanent cause of finite modes.

Discussions of John Locke’s theory of causation tend, understandably, to focus on the related notion of power and in particular the dialectic with David Hume. But Locke faces a very different threat, one that is internal to his view. For he argues both that causation is a relation and that relations are not real. The obvious conclusion is intolerable. And yet the premises, I argue, are unassailable. Building on an interpretation of Locke’s treatment of relations I have developed elsewhere, I (...) show how Locke can at once speak meaningfully of causation and deny its mind-independent existence. (shrink)

Causation was an important topic of philosophical reflection during the Seventeenth Century. This reflection centred around certain particular problems about causation, one of which was the problem of causation between mind and body. The doctrine of the pre-established harmony is Leibniz's response to the problem of causation between mind and body. In this chapter I shall (a) explain the problem of mind-body causation; (b) explain Leibniz's pre-established harmony; and (c) assess his case for it.

In this fine book, David Owens presents a new theory of causation based on the idea that the notions of cause and coincidence are intimately related. That there is a link between the concept of cause and the concept of coincidence is not news. As Richard Sorabji has argued, Aristotle thought that coincidences cannot be explained. What is new in Owens's book is the claim that this apparent truism can form the basis of a full-scale analysis of causation.

I argue that the best interpretation of the general theory of relativity has need of a causal entity, and causal structure that is not reducible to light cone structure. I suggest that this causal interpretation of GTR helps defeat a key premise in one of the most popular arguments for causal reductionism, viz., the argument from physics.

I provide a theory of causation within the causal modeling framework. In contrast to most of its predecessors, this theory is model-invariant in the following sense: if the theory says that C caused (didn't cause) E in a causal model, M, then it will continue to say that C caused (didn't cause) E once we've removed an inessential variable from M. I suggest that, if this theory is true, then we should understand a cause as something which transmits deviant or (...) non-inertial behavior to its effect. (shrink)

I describe ways in which it is easier to analyse causation in the consequent of a conditional: what an event would cause if it occurred. I consider some possiblereasons forthis.

The paper contains a novel realist account of causal production and the necessary connection between cause and effect. I argue that the asymmetric relation between causally connected events must be regarded as a product of a symmetric interaction between two or more entities. All the entities involved contribute to the producing, and so count as parts of the cause, and they all suffer a change, and so count as parts of the effect. Cause and effect, on this account, are two (...) different states of the very same compound substance, or system, one coming to exist out of the other. (shrink)

This work addresses and resolved Kant's first antinomy, and brings metaphysics in line with advances in he science of big bang cosmology, introduces a new philosophical argument for the existence of a Supreme Being, and is presented in three versions, with the first version quoting Kant's most relevant remarks with regard to what he calls a science of metaphysics, and an abbreviated version without any quotes, as well as a one page abstract diagram of the argument.

It has been claimed that the only way to avoid action at a temporal distance in a temporal continuum is if effects occur simultaneously with their causes, and that in fact Newton’s second law of motion illustrates that they truly are simultaneous. Firstly, I point out that this interpretation of Newton’s second law is problematic because in classical mechanics ‘acceleration’ denotes a vector quantity. It is controversial whether vectors themselves are changes as opposed to properties of a change, and therefore (...) if they can count as effects. Secondly, I argue that the problem of action at a temporal distance is generated by the assumption that forces operate on their effects, but that this assumption is not easily reconciled with Newton’s third law of motion, which is best read as saying that forces operate between objects. On that reading, there is no problem of action at a temporal distance even in a temporal continuum just as long as interacting objects coexist. (shrink)

لم يكن العلم يومًا غريبًا عن الفلسفة، بل لقد أدت العلاقة الجدلية المستمرة بينهما إلى مزيد من المصداقية والقبول لبعض النماذج التفسيرية، سواء منها ما كان في الأصل نموذجًا فلسفيًا ثم وجد دعمًا علميًا – كنموذج الذرات والفـراغ عند «ديمرقــريطس» وتبنى النظرية الذرية الحديثة لإطاره العام – أو ما كان منها نموذجًا علميًا تم تداوله فلسفيًا – كنموذج النقاط المادية المتجاذبة عند »نيوتن« وتبنى معظم فلاسفة الحقبة الحديثة له. وفي هذا المقال يهتم الدكتور صلاح عثمان بمناقشة نموذج شجرة الكون لفيلسوف (...) العلم الكندي المعاصر «ستورس مكال»، وأوجه الاختلاف بينه وبين النماذج التفسيرية المماثلة القائمة على فكرة متصل الزمان – مكان، ويُركز على ما يقترحه النموذج من حلٍ لواحدةٍ من أصعب مشكلات العلم والمنطق والفلسفة، ألا وهى مشكلة تحديد شروط الصدق للقضايا المنطقية الشرطية المناقضة للواقع؛ أعني تلك التي لا تُعبر عن حوادث وقعت بالفعل، بل كان من المفترض أن تقع، وبالتالي يصعب تحديد قيمة صدق (صادقة أو كاذبة) لها. هذا النوع من القضايا يرتبط ارتباطًا وثيقًا بتصور القانون العلمي، وتحفل به المقاربات التاريخية والخطط المستقبلية للأفراد والحكومات، لذا تعددت محاولات معالجته من قبل الفلاسفة، وهو ما تجلى مثلاً في النظرية الاستدلالية للقضايا الشرطية التي اقترحها «نيلسون جودمان», ونظرية العقول واعتقاداتها للفيلسوف الإنجليزي «فرانك رامزي», ونظرية العوالم الممكنة للفيلسوفين الأمريكيين المعاصـرين «روبرت ستالنيكر»، و«ديفيد لويس»، وأخيرًا نظرية النموذج الشجري لـ «ستورس مكال». وينتهي المقال إلى نتيجة مؤداها نجاح النموذج في معالجة المشكلة، وإن كان ذلك مرهونًا بالتأكيد على موضوعية قيم الصدق والاحتمال التي تحوزها القضايا الشرطية في مقابل الذات المُدركة، تلك التي تنتقل عبر غُرف انتظار متعددة تقترب رويدًا رويدًا من الحقيقة. . (shrink)

We typically judge that hasteners are causes of what they hasten, while delayers are not causes of what they delay. These judgements, I suggest, are sensitive to an underlying metaphysical distinction. To see this, we need to pay attention to a relation that I call positive security-dependence, where an event E security-depends positively on an earlier event C just in case E could more easily have failed to occur if C had not occurred. I suggest that we judge that an (...) event C is a cause of a later event E only if E security-depends positively on C. This explains our causal judgements in typical cases of hastening and delaying as well as in atypical cases, where we judge that hasteners are not causes of what they hasten or that delayers are causes of what they delay. (shrink)

State of art paper on the topic causation, around the problem of the nature of causation. Central theories of contemporary philosophical literature are discussed and analysed, namely, regularity theories of Hume and Mackie, counterfactual theories of Lewis, probabilistic theories of Reichenbach, Lewis and Menzies and causal processes theories of Salmon and Dowe.

I defend what may loosely be called an eliminativist account of causation by showing how several of the main features of causation, namely asymmetry, transitivity, and necessitation, arise from the combination of fundamental dynamical laws and a special constraint on the macroscopic structure of matter in the past. At the microscopic level, the causal features of necessitation and transitivity are grounded, but not the asymmetry. At the coarse-grained level of the macroscopic physics, the causal asymmetry is grounded, but not the (...) necessitation or transitivity. Thus, at no single level of description does the physics justify the conditions that are taken to be constitutive of causation. Nevertheless, if we mix our reasoning about the microscopic and macroscopic descriptions, the structure provided by the dynamics and special initial conditions can justify the folk concept of causation to a significant extent. I explain why our causal concept works so well even though at bottom it is comprised of a patchwork of principles that don't mesh well. (shrink)

Dispositional properties are often referred to as ‘causal powers’, but what does dispositional causation amount to? Any viable theory must account for two fundamental aspects of the metaphysics of causation – the causal complexity and context sensitivity of causal interactions. The theory of mutual manifestations attempts to do so by locating the complexity and context sensitivity within the nature of dispositions themselves. But is this theory an acceptable first step towards a viable theory of dispositional causation? This paper argues that (...) the reconceptualization that the theory entails comes at too high a price, and is an unnecessary step in the wrong direction: these two central aspects concerning the metaphysics of causation can and should be accounted for in a dispositional account of causation without it. (shrink)

will give an overview of the fascinating communication between G. W. Leibniz and Pierre Bayle on pre-established harmony and sudden change in the soul which started from Bayle’s footnote H to the article “Rorarius” in his Dictionnaire historique et critique (1697) and ended in 1706 with Bayle’s death. I will compare the views presented in the communication to Leibniz’s reflections on the soul in his partly concurrent Nouveaux essais sur l’entendement humain (1704) and argue that many topics in the communication (...) with Bayle are discussed with more details in Nouveaux essais. I also argue that the communication helped Leibniz to respond to Locke’s views concerning uneasiness in An Essay Concerning Human Understanding, II, xxi. Bayle himself, however, was not able to completely understand Leibniz’s views on spontaneity as he was unaware of the contents of the Nouveaux essais, especially the systematic role of petites perceptions in Leibniz’s philosophy of mind. I will also reflect on whether the controversy could have ended in agreement if it would have continued longer. (shrink)

"Dieu fainéant? God and Bodies in Descartes, Malebranche, and Leibniz" Conservation, concurrence with secondary causes, and occasionalism are the three attitudes that God can have towards the created universe in early modern philosophy. The aim of this article is to show how and in what forms these three originally mediaeval theories had survived the seventeenth century in Descartes, Malebranche, and Leibniz. I argue that although it cannot always be unequivocally determined which of the three doctrines each of the thinkers is (...) indebted to, Descartes should nevertheless be interpreted as a concurrentist, Malebranche as an occasionalist, and Leibniz can be read as a mere conservationist. The conservation of substances in existence being nothing but a continual creation, we claim (against the famous thesis of Alexandre Koyré) that Leibniz’s God can be called neither Dieu fainéant nor God of the Sabbath day. (shrink)

Several philosophers have embraced the view that high-level events—events like Zimbabwe's monetary policy and its hyper-inflation—are causally related if their corresponding low-level, fundamental physical events are causally related. I dub the view which denies this without denying that high-level events are ever causally related causal emergentism. Several extant philosophical theories of causality entail causal emergentism, while others are inconsistent with the thesis. I illustrate this with David Lewis's two theories of causation, one of which entails causal emergentism, the other of (...) which entails its negation. I then argue for causal emergentism on the grounds that it provides the only adequate means of squaring the apparent plenitude of causal relations between low-level events with the apparent scarcity of causal relations between high-level events. This tension between the apparent abundance of low-level causation and the apparent scarcity of high-level causation has been noted before. However, it has been thought that various theses about the semantics or the pragmatics of causal claims could be used to ameliorate the tension without going in for causal emergentism. I argue that none of the suggested semantic or pragmatic strategies meet with success, and recommend emergentist theories of causality in their stead. As Lewis's 1973 account illustrates, causal emergentism is consistent with the thesis that all facts reduce to microphysical facts. (shrink)

This paper argues that causal idealism, the view that causation is a product of mental activity, should be considered a competetitor to contemporary views that incorporate human thought and agency into the causal relation. Weighing contextualism, contrastivism, or pragmatism about causation against causal idealism results in at least a tie with respect to the virtues of these theories.

In his recent book, The Universe As We Find It, John Heil offers an updated account of his two-category ontology. One of his major goals is to avoid including relations in his basic ontology. While there can still be true claims positing relations, such as those of the form “x is taller than y” and “x causes y,” they will be true in virtue of substances and their monadic, non-relational properties. That is, Heil’s two-category ontology is deployed to provide non-relational (...) truthmakers for relational truths. This paper challenges the success of Heil’s project with respect to causation. The arguments here are not entirely negative, however. An option is made available to Heil’s ontology so that it might, at least to some extent, regain non-relational causings. (shrink)

The paper is concerned with the semantics and metaphysics of events and facts, particularly when they are claimed to be causal relata. I relate these issues to various well-known analyses of causation. The approach to the analysis of events is the property exemplification theory. I defend Kim's fine-grained individuation of events against most of Bennett's objections to it, but agree with Bennett that it is too fine-grained to provide a description of our ordinary thought and talk about events, including causal (...) statements. In the final part of the paper, I attempt to show that we need to distinguish between two different senses of 'fact': the term can mean both a true proposition and a situation (truthmaker). I try to show that Bennett seems to hold that facts in the first sense are causal relata. I argue that this view either amounts to a causal irrealism or to a conflation of epistemology with ontology. (shrink)

Die Wittgenstein-Schülerin Elizabeth Anscombe zählt zu den einflussreichsten Philosophinnen des 20. Jahrhunderts. Mit der Monographie Absicht begründete sie die analytische Handlungstheorie, viele ihrer Abhandlungen gelten als Klassiker, aber nur wenige liegen bislang in deutscher Übersetzung vor. Der vorliegende Band füllt diese Lücke: Er versammelt zwölf von Anscombes wichtigsten Aufsätzen, die thematisch von der praktischen Philosophie über die Metaphysik und die Philosophie des Geistes bis hin zu Aristoteles- und Wittgenstein-Interpretationen reichen, also das ganze Spektrum ihres Denkens repräsentieren. Die Anmerkungen und Erläuterungen (...) der Herausgeber sowie das Nachwort von Anselm W. Müller erschließen die Texte und bieten zusätzliche Einblicke in das facettenreiche Werk dieser solitären Denkerin. (shrink)

This study of Ralph Pred’s Onflow (MIT Press, 2005) expands on Pred’s arguments and raises doubts about the viability of phenomenology. Showing that Pred’s method is indeed phenomenological, I validate his interpretations of William James as phenomenologist and his critique of John Searle in light of James, which documents the extent to which the role of habit in the constitution of experience is neglected by philosophers. In explaining habit, however, Pred himself reverts to non-phenomenological models drawn from James’ postulate of (...) psycho-physical parallelism. Habit, like causation, poses an unmet challenge to phenomenological methods. In his critique of Gerald Edelman, Pred notes that Edelman falls prey to a metaphysical bias inherent in modern Indo-European languages. But Pred’s acuity in exposing a latent linguistic bias in phenomenological data is a two-edged sword. Revealing an invisible dependence of appearance on language, it casts doubt on the project of getting beyond language to "appearances-in-themselves.". (shrink)

This article gives a general overview of recent metaphysical work on dispositional properties and causal relations. It serves as an introduction to the edited volume, Dispositions and Causes.

Crosslinguistically, causative constructions conform to the following generalization: If the causal relation is syntactically concealed, then it is semantically direct. Concealed causatives span a wide syntactic spectrum, ranging from resultative complements in English to causative subjects in Miskitu. A unified type-driven theory is proposed which attributes the understood causal relation—and other elements of constructional meaning—to type lifting operations predictably licensed by type mismatch at LF. The proposal has far-reaching theoretical implications not only for the theory of compositionality and causation, but (...) also for the underlying theory of events, space, and time, in natural language discourse. (shrink)

Singularists about causation often claim that we can have experiences as of causation. This paper argues that regularity theorists need not deny that claim; hence the possibility of causal experience is no objection to regularity theories of causation. The fact that, according to a regularity theorist, causal experience requires background theory does not provide grounds for denying that it is genuine experience. The regularity theorist need not even deny that non-inferential perceptual knowledge of causation is possible, despite the fact that (...) such knowledge would sometimes allow us to make inferences about what happens in far-off places and times. (shrink)

Russell famously argued that causation should be dispensed with. He gave two explicit arguments for this conclusion, both of which can be defused if we loosen the ties between causation and determinism. I show that we can define a concept of causation which meets Russell’s conditions but does not reduce to triviality. Unfortunately, a further serious problem is implicit beneath the details of Russell’s arguments, which I call the causal exclusion problem. Meeting this problem involves deploying a minimalist pragmatic account (...) of the nature and function of modal language. Russell’s scruples about causation can be accommodated, even as we partially legitimise the pervasive causal explanations in folk and scientific practice. (shrink)

Despite recent efforts to improve on counterfactual theories of causation, failures to explain how effects depend on their causes are still manifest in a variety of cases. In particular, theories that do a decent job explaining cases of causal preemption have problems accounting for cases of causal intransitivity. Moreover, the increasing complexity of the counterfactual accounts makes it difficult to see why the concept of causation would be such a central part of our cognition. In this paper, I propose an (...) account of our causal thinking that not only explains the hitherto puzzling variety of causal judgments, but also makes it intelligible why we would employ such an elusive concept. (shrink)

Does A cause B simply if A prevents what would have prevented B? Such a case is known as double prevention: where we have the prevention of a prevention. One theory of causation is that A causes B when B counterfactually depends on A and, as there is such a dependence, proponents of the view must rule that double prevention is causation.<br><br>However, if double prevention is causation, it means that causation can be an extrinsic matter, that the cause and effect (...) need not be connected by a continuous chain of events, that there can be causation by absence, and that there can be causation at a distance. All of these implications jar with strong intuitions we have about the nature of causation. There is, on the other hand, a theory of causation based on an ontology of real dispositions, where causation involves the passing around of powers. This theory in contrast entails that double prevention is not causation and, on this issue, it can claim a victory over the counterfactual dependence account. (shrink)

Omissions are sometimes linked to responsibility. A harm can counterfactually depend on an omission to prevent it. If someone had the ability to prevent a harm but didn’t, this could suffice to ground their responsibility for the harm. Michael S. Moore’s claim is illustrated by the tragic case of Peter Parker, shortly after he became Spider-Man. Sick of being pushed around as a weakling kid, Peter became drunk on the power he acquired from the freak bite of a radioactive spider. (...) When a police officer called to Spider-Man to stop an escaping burglar, which he could have done easily, he failed to act. He was through taking orders. The omission was followed by a crime. That very same burglar later robbed Peter’s own house and when challenged he shot dead Peter’s Uncle Ben. Later, Spider-Man tracked down the killer and, when seeing his face close up, the possibility of prevention dawned on him. He could have stopped this crook and had he done so Uncle Ben would still be alive. Stan Lee’s tale of power finished with a Shakespearean twist. Young Peter realised the truth of the WGPCGR-thesis: With Great Power Comes Great Responsibility. We too will endorse the WGPCGR-thesis. There is a close connection between our notions of moral and legal responsibility and the powers we have as causal agents. This will be particularly important when it comes to the case of omissions: where we had the power to act but failed to do so. We hope to show the connections between the notions of power, cause, act, omission and responsibility but also some of the nuances. We will do so with particular reference to Moore’s account in Causation and Responsibility. (shrink)