The Causal Exclusion Problem is raised in many domains, including in the metaphysics of macroscopic objects. If there is a complete explanation of macroscopic effects in terms of the microscopic entities that compose macroscopic objects, then the efficacy of the macroscopic will be threatened with exclusion. I argue that we can avoid the problem if we accept that macroscopic objects are ontically vague. Then, it is indeterminate which collection of microscopic entities compose them, and so information about (...) microscopic entities is insufficient to provide a complete explanation of certain properties of macroscopic objects. After outlining this solution, I consider several objections. (shrink)

Causal exclusion arguments are taken to threaten the autonomy of the special sciences, and the causal efficacy of mental properties. A recent line of response to these arguments has appealed to “independently plausible” and “well grounded” theories of causation to rebut key premises. In this paper I consider two papers which proceed in this vein and show that they share a common feature: they both require causes to be proportional to their effects. I argue that this feature (...) is a bug, and one that generalises: any attempt to rescue the autonomy of the special sciences, or the efficacy of the mental, from exclusion worries had better not look to proportionality for help. (shrink)

Some non-reductionists claim that so-called ‘exclusion arguments’ against their position rely on a notion of causal sufficiency that is particularly problematic. I argue that such concerns about the role of causal sufficiency in exclusion arguments are relatively superficial since exclusionists can address them by reformulating exclusion arguments in terms of physical sufficiency. The resulting exclusion arguments still face familiar problems, but these are not related to the choice between causal sufficiency and physical sufficiency. (...) The upshot is that objections to the notion of causal sufficiency can be answered in a straightforward fashion and that such objections therefore do not pose a serious threat to exclusion arguments. (shrink)

This paper is about the causal exclusion argument against non-reductive physicalism. Many philosophers think that this argument poses a serious problem for non-reductive theories of the mind — some think that it is decisive against them. In the first part I will outline non-reductive physicalism and the exclusion argument. Then I will distinguish between three versions of the argument that address three different versions of non-reductive physicalism. According to the first, the relation between mental and physical events (...) is token-identity. According to the second, mental events are distinct from physical events, but the latter metaphysically include and determine the former. And on the third version, mental and physical events are entirely distinct. I will argue that the causal exclusion argument is not decisive against non-reductive physicalism in any of the three versions. According to non-reductive physicalism, mental events are dependent on physical events. Causal exclusion and overdetermination, however, requires distinct and independent causes. I will argue that the burden of proof lies with the opponents of non-reductive physicalism, who have to explain how metaphysically dependent events can possibly overdetermine an effect or exclude each other from being causally efficacious. (shrink)

While concerns of the mental being causally excluded by the physical have persistently plagued non-reductive physicalism, such concerns are standardly taken to pose no problem for reductive type physicalism. Type physicalists have the obvious advantage of being able to countenance the reduction of mental properties to their physical base properties by way of type identity, thereby avoiding any causal competition between instances of mental properties and their physical bases. Here, I challenge this widely accepted advantage of type physicalism over (...) non-reductive physicalism in avoiding the causal exclusion of the mental. In particular, I focus on Jaegwon Kim’s influential version of the causal exclusion argument, namely, his supervenience argument. I argue that type physicalism’s advantage is undermined by the following two things: (1) the generalizability of the supervenience argument, and (2) type physicalism’s incompatibility with mental properties at the fundamental level. This involves evaluating the generalization objection to the supervenience argument, probing the metaphysics of physicalism, and showing how (1) and (2) combine in a way that appears underappreciated given the general confidence in type physicalism’s advantage. (shrink)

Intuitions play an important role in the debate on the causal status of high‐level properties. For instance, Kim has claimed that his “exclusion argument” relies on “a perfectly intuitive … understanding of the causal relation.” We report the results of three experiments examining whether laypeople really have the relevant intuitions. We find little support for Kim's view and the principles on which it relies. Instead, we find that laypeople are willing to count both a multiply realized property (...) and its realizers as causes, and regard the systematic overdetermination implied by this view as unproblematic. (shrink)

objects are standardly taken to be causally inert, but this claim is rarely explicitly argued for. In the context of his platonism about musical works, in order for musical works to be audible, Julian Dodd argues that abstracta are causally efficacious in virtue of their concrete tokens participating in events. I attempt to provide a principled argument for the causal inertness of abstracta by first rejecting Dodd’s arguments from events, and then extending and generalizing the causal exclusion (...) argument to the abstract/concrete distinction. For reasons of parsimony, if concrete tokens or instantiations of abstract objects account for all causal work, then there is no reason to attribute causal efficacy to abstracta, and thus reason to maintain their causal inertness. I then consider how one of the main arguments against causal exclusion, namely Stephen Yablo’s notion of “proportionality”, could be modified to support the causal efficacy of abstracta. I argue that from a few simple premises Yablo’s account in fact supports their causal inertness. Having a principled reason for the causal inertness of abstracta appears to entail that the musical platonist must admit that we never literally hear the musical work, but only its performances. I sketch a solution to this problem available to Dodd, so that the musical platonist can maintain that musical works are abstract objects and are causally inert while retaining their audibility. (shrink)

Given their physical realization, what causal work is left for functional properties to do? Humean solutions to the exclusion problem (e.g. overdetermination and difference-making) typically appeal to counterfactual and/or nomic relations between functional property-instances and behavioural effects, tacitly assuming that such relations suffice for causal work. Clarification of the notion of causal work, I argue, shows not only that such solutions don't work, but also reveals a novel solution to the exclusion problem based on the (...) relations between dispositional properties at different levels of mechanism, which involves three central claims: (i) the causal work of properties consists in grounding dispositions, (ii) functional properties are dispositions, and (iii) the dispositions of mechanisms are grounded in the dispositions of their components. Treating functional mental properties as dispositions of components in psychological mechanisms, I argue that such properties do the causal work of grounding agent-level dispositions. These dispositions, while ultimately grounded in the physical realizers of mental properties, are indirectly so grounded, through a hierarchy of grounding relations that extends upwards, of necessity, through the mental domain. (shrink)

Jaegwon Kim’s influential exclusion argument attempts to demonstrate the inconsistency of nonreductive materialism in the philosophy of mind. Kim’s argument begins by showing that the three main theses of nonreductive materialism, plus two additional considerations, lead to a specific and familiar picture of mental causation. The exclusion argument can succeed only if, as Kim claims, this picture is not one of genuine causal overdetermination. Accordingly, one can resist Kim’s conclusion by denying this claim, maintaining instead that the (...) effects of the mental are always causally overdetermined. I call this strategy the ‘ overdetermination challenge’. One of the main aims of this paper is to show that the overdetermination challenge is the most appropriate response to Kim’s exclusion argument, at least in its latest form. I argue that Kim fails to adequately respond to the overdetermination challenge, thus failing to prevent his opponents from reasonably maintaining that the effects of the mental are always causally overdetermined. Interestingly, this discussion reveals a curious dialectical feature of Kim’s latest response to the overdetermination challenge: if it succeeds, then a new, simpler and more compact version of the exclusion argument is available. While I argue against the consequent of this conditional, thereby also rejecting the antecedent, this dialectical feature should be of interest to philosophers on either side of this debate. (shrink)

The purpose of this paper is to address a well-known dilemma for physicalism. If mental properties are type identical to physical properties, then their causal efficacy is secure, but at the cost of ruling out mentality in creatures very different to ourselves. On the other hand, if mental properties are multiply realizable, then all kinds of creatures can instantiate them, but then they seem to be causally redundant. The causal exclusion problem depends on the widely held principle (...) that realized properties inherit their causal powers from their realizers. While this principle holds for functional realization, it fails on a broader notion of realization that permits the realization of complex qualitative properties such as spatial and temporal patterns. Such properties are best seen as dependent powerful qualities, which have their causal roles in virtue of being the qualities they are, and do not inherit powers from their realizers. Recent studies have identified one such property—neural synchrony—as a correlate of consciousness. If synchrony is also partially constitutive of consciousness, then phenomenal properties are both multiply realizable and causally novel. I outline a version of representationalism about consciousness on which this constitution claim holds. (shrink)

The non-reductive physicalist would like to believe that mental properties are not identical to physical properties; that there are complete causal explanations of all events in terms of physical properties; and that there are sometimes explanations of events in terms of mental properties. However, some have argued that these claims cannot all be true, since they are collectively inconsistent with a principle of causal exclusion. In this paper I argue that the best formulation of the interventionist theory (...) of causation entails the falsity of the exclusion principle. However, I argue that it does so at the cost of revealing a weakness in the interventionist theory itself. (shrink)

In this note, I will discuss one issue concerning the main argument of Mind in a Physical World (Kim, 1998), the Causal Exclusion Argument. The issue is whether it is a consequence of the Causal Exclusion Argument that all macro level causation (that is, causation above the level of fundamental physics) is an illusion, with all of the apparent causal powers of mental and other macro properties draining into the bottom level of physics. I will (...) argue that such a consequence would give us reason to reject the Causal Exclusion Argument. But there is also a stronger challenge, the charge that, if there is no bottom level of physics, the Causal Exclusion Argument has the consequence that “causal powers would drain away into a bottomless pit and there wouldn’t be any causation anywhere.” (81--page numbers that are not attributed to other works are to Kim, 1998). (shrink)

For over 20 years, Jaegwon Kim’s Causal Exclusion Argument has stood as the major hurdle for non-reductive physicalism. If successful, Kim’s argument would show that the high-level properties posited by non-reductive physicalists must either be identical with lower-level physical properties, or else must be causally inert. The most prominent objection to the Causal Exclusion Argument—the so-called Overdetermination Objection—points out that there are some notions of causation that are left untouched by the argument. If causation is simply (...) counterfactual dependence, for example, then the Causal Exclusion Argument fails. Thus, much of the existing debate turns on the issue of which account of causation is appropriate. In this paper, however, I take a bolder approach and argue that Kim’s preferred version of the Causal Exclusion Argument fails no matter what account one gives of causation. Any notion of causation that is strong enough to support the premises of the argument is too strong to play the role required in the logic of the argument. I also consider a second version of the Causal Exclusion Argument, and suggest that although it may avoid the problems of the first version, it begs the question against a particular form of non-reductive physicalism, namely emergentism. (shrink)

Many philosophers argue that exclusion arguments cannot exclude non-reductionist physicalist mental properties from being causes without excluding properties that are patently causal as well. List and Stoljar (2017) recently argued that a similar response to exclusion arguments is also available to dualists, thereby challenging the predominant view that exclusion arguments undermine dualist theories of mind. In particular, List and Stoljar maintain that exclusion arguments against dualism require a premise that states that, if a property is (...) metaphysically distinct from the sufficient cause of an effect, this property cannot be a cause of that effect. I argue that this premise is indeed likely to exclude patently causal properties, but that exclusion arguments against dualism do not require this premise. The relation that enables metaphysically distinct properties to cause the same effect in the relevant way turns out to be tighter than the relation typically posited between dualist conscious properties and their underlying physical properties. It is therefore still plausible that the latter causally exclude the former and that compelling exclusion arguments against dualism can be formulated by using a weaker exclusion premise. I conclude by proposing such a formulation. (shrink)

Jaegwon Kim once refrained from excluding distinct mental causes of effects that depend upon the sufficient physical cause of the effect. At that time, Kim also refrained from excluding distinct mental explanations of effects that depend upon complete physical explanations of the effect. More recently, he has excluded distinct mental causes of effects that depend upon the sufficient cause of the effect, since the physical cause is individually sufficient for the effect. But there has been, to this point, no parallel (...) shift in the explanatory realm, such that distinct mental explanations of effects that depend upon complete physical explanations of the effect are excluded since the physical explanation is objectively complete. In this paper I consider, defend, and apply this update to the principle of explanatory exclusion—an update, which, in the final analysis, demonstrates a significant advantage that non-reductive physicalism has over reductive physicalism. (shrink)

Consider the following causal exclusion principle: For all distinct properties F and F* such that F* supervenes on F, F and F* do not both cause a property G. Peter Menzies and Christian List have proven that it follows from a natural conception of causation as difference-making that this exclusion principle is not generally true. Rather, it turns out that whether the principle is true is a contingent matter. In addition, they have shown that in a wide (...) range of empirically ordinary cases, it follows that F* causes G and F does not. These cases plausibly include instances where F* is a mental property and F and G are physical properties. If this is the right conception of causation, it therefore turns out that the physical world is not causally closed. In this paper I show that there is an alternative conception of causation as difference-making that does not have the same consequences. Whether the physical world is causally closed therefore turns out to depend, inter alia, on which conception of difference-making is correct. I give a number of arguments for the alternative conception of difference-making. (shrink)

The physical realm is causally closed, according to physicalists like me. But why is it causally closed, what metaphysically explains causal closure? I argue that reductive physicalists are committed to one explanation of causal closure to the exclusion of any independent explanation, and that as a result, they must give up on using a causal argument to attack mind–body dualism. Reductive physicalists should view dualism in much the way that we view the hypothesis that unicorns exist, (...) or that the Kansas City Royals won the 2003 World Series: false, but not objectionable in any distinctively causal way. My argument turns on connections between explanation, counterfactuals, and inductive confirmation. (shrink)

The issue of downward causation (and mental causation in particular), and the exclusion problem is discussed by taking into account some recent advances in the philosophy of science. The problem is viewed from the perspective of the new interventionist theory of causation developed by Woodward. It is argued that from this viewpoint, a higher-level (e.g., mental) state can sometimes truly be causally relevant, and moreover, that the underlying physical state which realizes it may fail to be such.

Mental causation, though a forceful intuition embedded in our commonsense psychology, is difficult to square with the rest of commitments of physicalism about the mind. Advocates of mental causation have found solace in the causal inheritance principle, according to which the mental properties of mental statesshare the causal powers of their physical counterparts. In this paper, I present a variety of counterarguments to causal inheritance and conclude that the conditions for causal inheritance are stricter than what (...) standing versions of said principle imply. In line with this, physicalism may be destined to epiphenomenalism unless multiple realizability turns out false. (shrink)

I examine the meaning and merits of a premise in the Exclusion Argument, the causal closure principle that all physical effects have physical causes. I do so by addressing two questions. First, if we grant the other premises, exactly what kind of closure principle is required to make the Exclusion Argument valid? Second, what are the merits of the requisite closure principle? Concerning the first, I argue that the Exclusion Argument requires a strong, “stringently pure” version (...) of closure. The latter employs two qualifications concerning the physical sufficiency and relative proximity of the physical cause required for every physical effect. The second question is addressed in two steps. I begin by challenging the adequacy of the empirical support offered by David Papineau for closure. Then I assess the merits of “level” and “domain” versions of stringently pure closure. I argue that a domain version lacks adequate and non-question-begging support within the context of the Exclusion Argument. And I argue that the level version leads to a puzzling metaphysics of the physical domain. Thus, we have grounds for rejecting the version of closure required for the Exclusion Argument. This means we can resist the Exclusion Argument while avoiding the implausible implications that come with rejecting one of its other premises. That is, because there are grounds to reject causal closure, one can reasonably affirm the non-overdeterminative causal efficacy of conscious mental states while denying that the latter are identical with physical states. (shrink)

The systems studied in the special sciences are often said to be causally autonomous, in the sense that their higher-level properties have causal powers that are independent of the causal powers of their more basic physical properties. This view was espoused by the British emergentists, who claimed that systems achieving a certain level of organizational complexity have distinctive causal powers that emerge from their constituent elements but do not derive from them. More recently, non-reductive physicalists have espoused (...) a similar view about the causal autonomy of special-science properties. They argue that since these properties can typically have multiple physical realizations, they are not identical to physical properties, and further they possess causal powers that differ from those of their physical realisers. Despite the orthodoxy of this view, it is hard to find a clear exposition of its meaning or a defence of it in terms of a well-motivated account of causation. In this paper, we aim to address this gap in the literature by clarifying what is implied by the doctrine of the causal autonomy of special-science properties and by defending the doctrine using a prominent theory of causation from the philosophy of science. (shrink)

Jaegwon Kim (1998a, 2005) claims that his exclusion problem follows a priori for the non-reductive physicalist given her commitment to five apparently inconsistent theses: mental causation, non-identity, supervenience, causal closure and non-overdetermination. For Kim, the combination of these theses entails that mental properties are a priori excluded as causes, forcing the non-reductive physicalist to accept either epiphenomenalism, or some form of reduction. In this thesis, I argue that Kim’s exclusion problem depends on a particular conception of causation, (...) namely sufficient production, and that when causation is understood in interventionist terms, the non-reductive physicalist can avoid the exclusion problem. I argue that Woodward’s (2003, 2008a, 2011a) version of interventionism not only provides an account of mental causation that avoids the exclusion problem, but argue that it also upholds all of the minimal commitments of non-reductive physicalism, thereby providing a successful non-reductive physicalist solution to the exclusion problem. In Chapter 2, I argue that all five theses are minimal commitments of non-reductive physicalism that cannot be rejected in order to avoid the exclusion problem. Chapter 3 identifies the assumptions that I take to underlie the exclusion problem. Chapter 4 introduces and outlines the central features of Woodward’s (2003) interventionism and Chapter 5 argues that Woodward’s interventionist account of mental causation provides a solution to the exclusion problem. I examine two alternative interventionist accounts of mental causation[1] that fail to provide satisfactory solutions to the exclusion problem and conclude that Woodward’s account therefore provides the only satisfactory account of mental causation and solution to the exclusion problem. Chapter 6 addresses some challenges proposed by Michael Baumgartner (2009, 2010) and argues that the interventionist is able to defend her position against these objections and uphold the interventionist solution to the exclusion problem outlined in this thesis. [1. Proposed by List and Menzies (2009) and Campbell (2007, 2008a, 2008b, 2010).]. (shrink)

The aim of this paper is to discuss the theory of exemplary causality of Peter Auriol (1280-1322). Until at least the late 13th century, medieval authors claim that the world is orderly and intelligible because God created it according to the models existing eternally in his mind (i.e. divine ideas). Auriol challenges the view of his predecessors and contemporaries. He argues that assuming divine ideas amounts to assuming multiplicity in God and therefore questioning the principle of his absolute simplicity. To (...) avoid this problem, he develops a system that enables him to account for God’s knowledge of creatures (both as individuals and as species) and hence to preserve the theological principle of providence, but at the same time allows him to reject divine ideas as intermediaries for creation. In Auriol’s theory of exemplary causality, divine essence is the only object of God’s knowledge and thus the only exemplar for creation. God’s cognitive act is directed exclusively towards his own essence. However, he knows creatures through multiple connotations, i.e. the multiple ways divine essence is connotated when God knows himself. But these connotations play no role in creation, because imitability is only proper to divine essence. To explain how an object can be the only exemplar for the creation of many different creatures, Auriol has to rethink the concept of imitability and develop a new model of exemplary causality enabling him to account for the relationship between God and his creatures. The traditional model was that of analogy: a cause produces an effect which is partly similar and partly different from it. Auriol relies on the concept of equivocity. He argues that it is unnecessary to assume a particular similarity between a cause and its effect. Quite the contrary: for an object to be the exemplar of multiple different things, it is necessary that it should not be similar to any of them. The concept of aequivocatio allows Auriol to reject the traditional model of creation. Aequivocatio does not entail a resemblance between idea and ideatum. There is no contradiction, then, in claiming that a single object (divine essence) is in an equivocal way (aequivoce) the exemplary cause of multiple different objects. This is Auriol’s new theory of divine exemplarism: the theory of similitudo aequivoca. (shrink)

It is often argued that higher-level special-science properties cannot be causally efficacious since the lower-level physical properties on which they supervene are doing all the causal work. This claim is usually derived from an exclusion principle stating that if a higher-level property F supervenes on a physical property F* that is causally sufficient for a property G, then F cannot cause G. We employ an account of causation as difference-making to show that the truth or falsity of this (...) principle is a contingent matter and derive necessary and sufficient conditions under which a version of it holds. We argue that one important instance of the principle, far from undermining non-reductive physicalism, actually supports the causal autonomy of certain higher-level properties. (shrink)

Kim’s causal exclusion argument purports to demonstrate that the non-reductive physicalist must treat mental properties (and macro-level properties in general) as causally inert. A number of authors have attempted to resist Kim’s conclusion by utilizing the conceptual resources of Woodward’s interventionist conception of causation. The viability of these responses has been challenged by Gebharter, who argues that the causal exclusion argument is vindicated by the theory of causal Bayesian networks (CBNs). Since the interventionist conception of (...) causation relies crucially on CBNs for its foundations, Gebharter’s argument appears to cast significant doubt on interventionism’s anti-reductionist credentials. In the present article, we both (1) demonstrate that Gebharter’s CBN-theoretic formulation of the exclusion argument relies on some unmotivated and philosophically significant assumptions (especially regarding the relationship between CBNs and the metaphysics of causal relevance), and (2) use Bayesian networks to develop a general theory of causal inference for multi-level systems that can serve as the foundation for an anti-reductionist interventionist account of causation.1. (shrink)

The problem of mental causation in contemporary philosophy of mind concerns the possibility of holding two different views that are in apparent tension. The first is physicalism, the view that there is nothing more to the world than the physical. The second is that the mental has genuine causal efficacy in a way that does not reduce to pure physical particle-bumping. This article provides a historical background to this question, with focus on Davidson’s anomalous monism and Kim’s causal (...) exclusion problem. Responses to causal exclusion are categorized in terms of six different argumentative strategies. In conclusion, caution is advised regarding the inclination to reduce the mental to the physical and sketch a positive direction for substantively characterizing mental causation by recourse to well-confirmed accounts of causation coupled with empirical research. (shrink)

In this Master's dissertation, I try to show that the causal theory of memory, which is the only theory developed so far that at first view seems more plausible and that could be integrated with psychological explanations and investigations of memory, shows some conceptual and ontological problems that go beyond the internal inconsistencies that each version can present. On one hand, the memory phenomenon analyzed is very limited: in general it is reduced to the conscious act of remembering expressed (...) in a propositional format: the idea of an agent who can control his memory reports, in contrast to a passive subject who merely retrieve his encoded memories, is not even considered. Furthermore, the representational function of memory is the only function taken into account; and all the diachronic changes that could entail a dynamic conception of memory are ignored, as is the consideration of context in a broad sense of the term. On the other hand, causal theories make some implicit assumptions that are obviously questionable (e.g., the difference between facts and events) and leave some of their key concepts unexplained, like the nature of the causality, the isomorphism between the memory trace and the memory event, etc. Nonetheless, the principal point that we criticized is the idea of a correspondence between a past event or representation of it, the correspondent memory trace and the memory representation of it. Psychological models of memory, with the exception of the spatial analogy, question some of these assumptions and suggest that memory information is organized in a way other than that implied by the causal theory. But it is distributed connectionism that actually challenges the causal theory of memory, not only through some of its basic postulates, like the superpositional conception of memory traces, their mutual influence and constant state of change, but also because it is compatible with a more situated approach to memory phenomena as well as with the idea that memory in reality accomplishes a variety of functions that go beyond the representational one. The explicit and implicit ideas provided by distributed connectionism, together with the previous criticisms that we made to of causal theory, clearly suggest the possibility of developing another kind of philosophical theory of memory, different from existing theories. This task, nonetheless, implies: (a) A much deeper study of connectionism principles and memory models, as well as of the rival candidate, symbolism, plus the evaluation of these models in the light of psychological and neurophysiological empirical research, which unfortunately I have not dealt with in this work. (b) An analysis of the metaphysical nature of events and facts, in order to see if we should decide in favor of a realist or a non-realist account. It is also clear that this decision can’t be taken without an examination of perception studies (and not exclusively philosophical ones) which would be crucial for determining what is encoded in memory, and studies devoted to language, which, I suspect, plays an important role in the segmentation of reality. (c) A clarification of the notion of causality, because we wouldn’t like to deny any kind entail the complete disappearance of boundaries between memory and imagination. And even if I suspect that my future work will question the existence of absolute boundaries between these two capacities, the notion of causality can’t be completely erase from the theory of memory without erasing the memory phenomenon itself. But this causality, as we’ve already showed, can’t consist in the naïve conception adopted by the causal accounts of memory, nor can it be explained in counterfactual terms. If we think of the reconsolidation concept, of the interdependence between all the memory system, and of the deciding influence of context, it’s almost sure that more than one notion of causality will need to be invoked in order to explain memory. (d) Because I do not want to reduce the study of memory exclusively to cases of remembering, it’s essential to analyze how memory intervenes not only in imagination, but also in perception, reasoning and future projection, for example. In this respect, we could quote the interesting articles of Atance & O’Neill (2001) and Bucker & Carroll (2006), the first concerning the relationship between episodic memory and episodic future thinking, the second concerning the relationship between episodic memory and all kinds of self-projection, such as navigation and theory of mind, relations that would also have to be explored from a philosophical perspective, in particular to overcome the tendency to suppose that representation is the only function of memory. I will also mention the necessity of combining the notion of metamemory with that of memory to some extent; as I have already remarked, it is implausible to suppose that a subject who consciously remembers something is unable to exert any kind of control over his memory reports. (e) Finally, in order to integrate a situated conception of memory into a philosophical account, it will also be indispensable to take into consideration what is known as “everyday memory research” as well as studies in social and collective memory. (shrink)

Many philosophers want to say both that everything is determined by the physical and subject to physical laws and principles, and that certain mental entities cannot be identified with any physical entities. The problem of mental causation is to make these two assumptions compatible with the causal efficacy of the mental. The concern is that this physicalist picture of the world leaves no space for the causal efficacy of anything non-physical. The physical, as it is sometimes said, excludes (...) anything non- physical from doing causal work. (shrink)

The disappearing agent problem is an argument in the metaphysics of agency. Proponents of the agent-causal approach argue that the rival event-causal approach fails to account for the fact that an agent is active. This paper examines an analogy between this disappearing agent problem and the exclusion problem in the metaphysics of mind. I develop the analogy between these two problems and survey existing solutions. I suggest that some solutions that have received significant attention in response to (...) the exclusion problem have seen considerably less attention in response to the disappearing agent problem. For example, one solution to the exclusion problem is to reject the exclusion assumption. Analogously, one solution to the disappearing agent problem could be to deny the claim that the agent-causal approach and the event-causal approach are mutually exclusive. Similarly, proportionality theories of causation, a solution to the exclusion problem, can be transferred to the disappearing agent problem. After establishing the plausibility of the analogy between the two problems, I examine how this latter solution in particular can be transferred from the one problem to the other. (shrink)

An analysis and rebuttal of Jaegwon Kim's reasons for taking nonreductive physicalism to entail the causal irrelevance of mental features to physical phenomena, particularly the behaviour of human bodies.

This chapter focuses on the experimental practices and reasoning strategies employed in nineteenth century investigations on the causal origin of the phenomenon of Brownian movement. It argues that there was an extensive and sophisticated experimental work done on the phenomenon throughout the nineteenth century. Investigators followed as rigorously as possible the methodological standards of their time to make causal claims and advance causal explanations of Brownian movement. Two major methodological strategies were employed. The first was the experimental (...) strategy of varying the circumstances. Suspected causal factors were varied and the resulting effect on Brownian movement was studied. The main goal of this strategy was the identification of difference-making factors, i.e., factors having a causal influence on the phenomenon. The second was the so-called method of hypothesis. Rather than relying exclusively on the ability of experiments to identify difference-making factors, its proponents tried to show how the independently developed tenets of the new kinetic-molecular conception of matter provided a plausible causal explanation of Brownian movement. Each one of these methodological strategies had its distinctive practices and notions of control. None of these strategies could, on its own, establish molecular motion as the cause of Brownian movement. It was only the fruitful combination of the two strategies and of their accompanying practices and notions of control that led, at the end of the nineteenth century, to the recognition of molecular motion as the most probable cause of Brownian movement. (shrink)

Ever since the hard problem of consciousness (Chalmers, 1996, 1995) first entered the scene in the debate over consciousness many have taken it to show the limitations of a scientific or naturalist explanation of consciousness. The hard problem is the problem of explaining why there is any experience associated with certain physical processes, that is, why there is anything it is like associated with such physical processes? The character of one’s experience doesn’t seem to be entailed by physical processes and (...) so an explanation which can overcome such a worry must (1) explain how physical processes give rise to experience (explain the entailment), (2) give an explanation which doesn’t rely on such physical processes, or (3) show why the hard problem is misguided in some sense. Recently, a rather ambitious and novel theory of consciousness has entered the scene – Integrated Information Theory (IIT) of Consciousness (Oizumi et al., 2014; Tononi, 2008; Tononi et al., 2016) – and proposes that consciousness is the result of a specific type of information processing, what those developing the theory call integrated information. The central aim of this dissertation is to philosophically investigate IIT and see whether it has the ability to overcome the hard problem and related worries. I then aim to use this philosophical investigation to answer a set of related questions which guide this dissertation, which are the following: Is it possible to give an information-theoretic explanation of consciousness? What would the nature of such an explanation be and would it result in a novel metaphysics of consciousness? In this dissertation, I begin in chapter one by first setting up the hard problem and related arguments against the backdrop of IIT (Mindt, 2017). I show that given a certain understanding of structural and dynamical properties IIT fails to overcome the hard problem of consciousness. I go on in chapter two to argue that a deflationary account of causation is the best view for IIT to overcome the causal exclusion problem (Baxendale and Mindt, 2018). In chapter three, I explain IIT’s account of how the qualitative character of our experience arises (qualia) and what view of intentionality (the directedness of our mental states) IIT advocates. I then move on in chapter four to show why the hard problem mischaracterizes structural and dynamical properties and misses important nuances that may shed light on giving a naturalized explanation of consciousness. In the last and fifth chapter, I outline a sketch of a novel metaphysics of consciousness that takes the conjunction of Neutral Monism and Information-Theoretic Structural Realism to give what I call Information-Theoretic Neutral-Structuralism. (shrink)

Downward causation is commonly held to create problems for ontologically emergent properties. In this paper I describe two novel examples of ontologically emergent properties and show how they avoid two main problems of downward causation, the causal exclusion problem and the causal closure problem. One example involves an object whose colour does not logically supervene on the colours of its atomic parts. The other example is inspired by quantum entanglement cases but avoids controversies regarding quantum mechanics. These (...) examples show that the causal exclusion problem can be avoided, in one case by showing how it is possible to interact with an object without interacting with its atomic parts. I accept that emergence cannot be reconciled with causal closure, but argue that violations of causal closure do not entail violations of the base-level laws. Only the latter would conflict with empirical science. (shrink)

The thesis develops solutions to two main problems for mental realism. Mental realism is the theory that mental properties, events, and objects exist, with their own set of characters and causal powers. The first problem comes from the philosophy of science, where Psillos proposes a notion of scientific realism that contradicts mental realism, and consequently, if one is to be a scientific realist in the way Psillos recommends, one must reject mental realism. I propose adaptations to the conception of (...) scientific realism to make it compatible with mental realism. In the process, the thesis defends computational cognitive science from a compelling argument Searle can be seen to endorse but has not put forth in an organized logical manner. A new conception of scientific realism emerges out of this inquiry, integrating the mental into the rest of nature. The second problem for mental realism arises out of non-reductive physicalism- the view that higher-level properties, and in particular mental properties, are irreducible, physically realized, and that physical properties are sufficient non-overdetermining causes of any effect. Kim’s Problem of Causal Exclusion aims to show that the mental, if unreduced, does no causal work. Consequently, given that we should not believe in the existence of properties that do not participate in causation, we would be forced to drop mental realism. A solution is needed. The thesis examines various positions relevant to the debate. Several doctrines of physicalism are explored, rejected, and one is proposed; the thesis shows the way in which Kim’s reductionist position has been constantly inconsistent throughout the years of debate; the thesis argues that trope theory does not compete with a universalist conception of properties to provide a solution; and shows weakness in the Macdonald’s non-reductive monist position and Pereboom’s constitutional coincidence account of mental causation. The thesis suggests that either the premises of Kim’s argument are consistent, and consequently his reductio is logically invalid, or at least one of the premises is false, and therefore the argument is not sound. Consequently, the Problem of Causal Exclusion that Kim claims emerges out of non-reductive physicalism does not force us to reject mental realism. Mental realism lives on. (shrink)

According to Peter van Inwagen, C. S. Lewis failed in his attempt to undermine naturalism with his Argument from Reason. According to van Inwagen, Lewis provides no justification for his central premise, that naturalism is inconsistent with holding beliefs for reasons. What is worse, van Inwagen argues that the main premise in Lewis's argument from reason is false. We argue that it is not false. The defender of Lewis's argument can make use of the problem of mental causal drainage, (...) a longstanding issue in philosophy of mind, to show how van Inwagen's objection fails. (shrink)

According to the so-called 'proportionality principle', causes should be proportional to their effects: they should be both enough and not too much for the occurrence of their effects. This principle is the subject of an ongoing debate. On the one hand, many maintain that it is required to address the problem of causal exclusion and take it to capture a crucial aspect of causation. On the other hand, many object that it renders accounts of causation implausibly restrictive and (...) often reject the principle wholesale. I argue that there is exaggeration on both sides. While one half of the principle is overly demanding, the other half is unobjectionable. And while the unobjectionable half does not block exclusion arguments on its own, it provides a nuanced picture of higher-level causation, fits with recent developments in philosophy of causation, and motivates adjustments to standard difference-making accounts of causation. I conclude that at least half of the proportionality principle is worth taking seriously. (shrink)

In this dissertation, I examine the implications of the problem of mental causation and what David Chalmers has dubbed the “ hard problem of consciousness” for competing accounts of the mind. I begin, in Chapter One, with a critical analysis of Jaegwon Kim’s Physicalism, or Something Near Enough. (2005) There, I maintain that Kim’s ontology cannot adequately address both the problem of mental causation and the “ hard problem of consciousness.” In Chapter Two, I examine the causal pairing problem (...) for substance dualism. I demonstrate both that the substance dualist can respond to the argument at no great cost, and that the pairing problem applies, with equal force, to the irreducible qualia posited on Kim’s account. Chapters Three and Four are devoted to what I take to be the central argument against any kind of dualism: the causal exclusion argument. In Chapter Three, I examine dualistic responses to the exclusion argument that grant the causal closure of the physical world. I note that these responses, though technically adequate, are nevertheless theoretically unpalatable. In addition to requiring the dualist to adopt unconventional attitudes towards causation, responses of this variety also have the unfortunate result of rendering libertarian freedom impossible. Finally, in Chapter Four, I turn my attention to the question of causal closure. I maintain that the causal closure of the physical world, though widely affirmed, is nevertheless extraordinarily difficult to support. In light of Hempel’s Dilemma, causal closure is either false, compatible with dualistic interaction, or unacceptably stipulative. There is, I maintain, no causal closure principle up to the tasks required by the causal exclusion argument. For that reason, I conclude that the dualist ought not to worry about causal closure. (shrink)

A popular solution to the causal exclusion problem in the non-reductive physicalist camp is the trope identity solution. But this solution is haunted by the “quausation problem” which charges that the trope only confers causal powers qua physical, not qua mental. Although proponents of the trope solution have responded to the problem by denying the existence of properties of tropes, I do not find their reply satisfactory. Rather, I believe they have missed the core presupposition behind the (...) quausation problem. I will argue that the presupposition is the generalist notion of causation. Then, for the trope theorists to solve the quausation problem, they need to abandon the generalist notion and adopt the singularist notion of causation. However, making that move will lead them to a new quausation problem, rendering irreducible mental types causally irrelevant and mental causal explanations reducible. Either adopting a generalist notion or a singularist notion of causation, a quausation problem awaits the trope solution. Given this dilemma, my conclusion is that the trope identity solution cannot solve the exclusion problem in a non-reductive way. Moreover, the dilemma can be generalized, showing that token physicalism is a shaky position. (shrink)

The relationship between psychological states and the brain remains an unresolved issue in philosophy of psychology. One appealing solution that has been influential both in science and in philosophy is Dennett’s concept of the intentional stance, according to which beliefs and desires are real and objective phenomena, but not necessarily states of the brain. A fundamental shortcoming of this approach is that it does not seem to leave any causal role for beliefs and desires in influencing behavior. In this (...) paper, I show that intentional states ascribed from the intentional stance should be seen as real causes, develop this to an independently plausible ontological position, and present a response to the latest interventionist causal exclusion worries. (shrink)

The causal closure of the physical poses a familiar causal exclusion problem for the special sciences that stems from the idea that if closure is true, then fundamental physical properties do all the causal work involved in bringing about physical effects. In this paper I aim to show that the strongest causal closure principle that is not ruled out by some simple physics in fact allows for a certain kind of downward causation, which in turn (...) makes room for robust special science autonomy. I focus on the case of vector composition, arguing that it involves irreducibly multilevel causation. To give a complete causal explanation of what goes on in cases that involve the effects of multiple forces, we need to appeal not only to the fundamental properties that generate those forces, but also to geometric properties that determine how multiple vectors compose. However, if all the causal work involved in such cases were due to fundamental physical properties, there would be a one-level explanation available. Hence, I argue, it cannot be the case that fundamental physical properties do all the causal work. The extra causal work, I suggest, comes from the fact that the causal powers bestowed by fundamental physical properties have irreducibly geometric manifestation conditions. I defend the resulting form of downward causation as a solution to the problem of special science autonomy, and discuss two potential accounts of its source, in terms of the debate between kinematic and dynamic theories of the origins of spacetime symmetries. (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)

Nonreductive physicalism faces serious problems regarding causal exclusion, causal heterogeneity, and the nature of realization. In this paper I advance solutions to each of those problems. The proposed solutions all depend crucially on embracing modal counterpart theory. Hence, the paper’s thesis: counterpart theory saves nonreductive physicalism. I take as my inspiration the view that mental tokens are constituted by physical tokens in the same way statues are constituted by lumps of clay. I break from other philosophers who (...) have pursued this line, however, in that I hold that constitution is identity. Much of the value of the comparison to statues and lumps is that it calls to mind the resources used to defend constitution-as-identity, most notably that of counterpart theory. Along the way, I discuss the virtues of a trope ontology, modal objections to token identity theories, the prospects of conditional analyses of causal powers, the subset account of realization, and the grounding problem. I also endorse a novel, empirical argument in favor of counterpart theory. (shrink)

We examine Sophie Gibb’s emergent property-dualist theory of mental causation as double-prevention. Her account builds on a commitment to a version of causal realism based on a powers metaphysic. We consider three objections to her account. We show, by drawing out the implications of the ontological commitments of Gibb’s theory of mental causation, that the first two objections fail. But, we argue, owing to worries about cases where there is no double-preventive role to be played by mental properties, her (...) account, which solely affords mental properties a double-preventive role, is incomplete and vulnerable to a causal exclusion objection. We propose a friendly modification to her theory of mental causation that is consistent with her theory’s ontological commitments. Specifically, we sketch an account on which mental properties have a more pronounced causal-structuring role that is not exhausted by the role Gibb assigns them as double-preventers. The result is a novel emergentist theory of mental causation. (shrink)

Functional reductionism concerning mental properties has recently been advocated by Jaegwon Kim in order to solve the problem of the 'causal exclusion' of the mental. Adopting a reductionist strategy first proposed by David Lewis, he regards psychological properties as being 'higher-order' properties functionally defined over 'lower-order' properties, which are causally efficacious. Though functional reductionism is compatible with the multiple realizability of psychological properties, it is blocked if psychological properties are subdivided or crosscut by neurophysiological properties. I argue that (...) there is recent evidence from cognitive neuroscience that shows that this is the case for the psychological property of fear. Though this may suggest that some psychological properties should be revised in order to conform to those of neurophysiology, the history of science demonstrates that this is not always the outcome, particularly with properties that play an important role in our folk theories and are central to human concerns. (shrink)

The Exclusion Argument for physicalism maintains that since (1) every physical effect has a sufficient physical cause, and (2) cases of causal overdetermination are rare, it follows that if (3) mental events cause physical events as frequently as they seem to, then (4) mental events must be physical in nature. In defence of (1), it is sometimes said that (1) is supported if not entailed by conservation laws. Against this, I argue that conservation laws do not lend sufficient (...) support to (1) to render its denial ‘unscientific’, and that those who accept (3) and deny (4) may consequently respond to the Exclusion Argument by denying (1) without thereby setting themselves at odds with current science. I also argue that conservation laws are compatible with (3) and the negation of (4), and that one can therefore accept conservation laws and (3) while denying both (1) and (4). (shrink)

The problem of free will is deeply linked with the causal relevance of mental events. The causal exclusion argument claims that, in order to be causally relevant, mental events must be identical to physical events. However, Gibb has recently criticized it, suggesting that mental events are causally relevant as double preventers. For Gibb, mental events enable physical effects to take place by preventing other mental events from preventing a behaviour to take place. The role of mental double (...) preventers is hence similar to what Libet names free won’t, namely the ability to veto an action initiated unconsciously by the brain. In this paper I will propose an argument against Gibb’s account, the causal irrelevance argument, showing that Gibb’s proposal does not overcome the objection of systematic overdetermination of causal relevance, because mental double preventers systematically overdetermine physical double preventers, and therefore mental events are causally irrelevant. (shrink)

Microphysical realism is the position that the only real entities and properties are found at the most fundamental level of nature. In this article, I challenge microphysical realism concerning properties and natural kinds. One argument for microphysical realism about entities, the “nothing-but argument,” does not apply to properties and kinds. Another argument, the “causal exclusion argument,” cannot be sustained in light of modern physics. Moreover, this argument leads to an objection against microphysical realism, based on the “illusoriness of (...) macroproperties.” Another objection is based on the possibility that there is no fundamental level but a “bottomless pit.”. (shrink)