Causal Powers, Realization, and Mental Causation

Sydney Shoemaker has attempted to save mental causation by a new account of realization. As Brian McLaughlin argues convincingly, the account has to face two major problems. First, realization does not guarantee entailment. So even if mental properties are realized by physical properties, they need not be entailed by them. This is the first, rather general metaphysical problem. A second problem, which relates more directly to mental causation is that Shoemaker must appeal to some kind of proportionality as a constraint on causation in order to avoid redundant mental causation. I argue that, in addition, a “piling problem” arises, since causal powers seem to be bestowed twice. Then, I try to sketch an alternative view of the relation between causal powers and properties—a reductionist view—which fares better on some accounts. But it may have to face another and, perhaps, serious problem, the “problem of the natural unity of properties”. Finally, I will pose a question about the relation between causal powers and causation.

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Metaphysics of causation

Conclusion The world contains not only causes and effects, but also causal relations holding between causes and effects. Because causal relations enter into the structure of the world, their presence has various modal and probabilistic consequences. Causation and necessary and sufficient conditions do often go hand in hand. Causation, however, is a robust ingredient within the world itself, whereas modalities and probabilities supervene on the nature of the world as a whole, and on the resulting relations between one possible world and others. Some modalities, therefore, are essentially causal; but causation is not essentially modal.¹⁹     

Spinoza's Essentialist Model of Causation

Spinoza is most often seen as a stern advocate of mechanistic efficient causation, but examining his philosophy in relation to the Aristotelian tradition reveals this view to be misleading: some key passages of the Ethics resemble so much what Suárez writes about emanation that it is most natural to situate Spinoza's theory of causation not in the context of the mechanical sciences but in that of a late scholastic doctrine of the emanative causality of the formal cause; as taking a look at the seventeenth‐century philosophy of mathematics reveals, this is in consonance also with Spinoza's geometrical cast of mind. Against this background, I examine Spinoza's essentialist model of causation according to which each thing has a formal character determined by the thing's essence and what follows from that essence. In the case of real things this essential causal architecture results in efficacy, i.e. in bringing about real effects, the key idea being that without the essential, formally structured causal thrust there would be no efficacy in the first place. I also explain how this model accounts for efficient causation taking place between finite things.     

Mental Causation and the Supervenience Argument

One of several problems concerning the possibility of mental causation is that the causal potential of a supervenient property seems to be absorbed by its supervenience base if that base and the supervenient property are not identical. If the causal powers of the supervenient property are a proper subset of the causal powers of the supervenience base then, according to the causal individuation of properties, the supervenience base seems to do all the causal work and the supervenient property appears to be futile. Against this consequence it is possible to argue, first, that the relevant properties of causes must be in some sense proportional to the relevant properties of their effects and, second, that the principle of causal closure serving as a premise in the supervenience argument is probably false. The constraint that the relevant properties of causes should be proportional to the relevant properties of their effects together with the falsity of the closure principle leads to a restoration of the causal efficacy of supervenient properties.

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The Powerlessness of Necessity

This paper concerns anti‐Humean intuitions about connections in nature. It argues for the existence of a de re link that is not necessity. Some anti‐Humeans tacitly assume that metaphysical necessity can be used for all sorts of anti‐Humean desires. Metaphysical necessity is thought to stick together whatever would be loose and separate in a Hume world, as if it were a kind of universal superglue. I argue that this is not feasible. Metaphysical necessity might connect synchronically co‐existent properties—kinds and their essential features, for example—but it is difficult to see how it could also serve as the binding force for successions of events. That is, metaphysical necessity seems not to be fit for diachronic, causal affairs in which causal laws, causation, or dispositions are involved. A different anti‐Humean connection in nature has to do that job. My arguments focus mainly on a debate which has been the battleground for Humean vs. anti‐Humean intuitions for many decades—namely, the analysis of dispositional predicates—yet I believe (but do not argue here) that the arguments generalise to causation and causal laws straightforwardly.     

Can determinable properties earn their keep?

Sydney Shoemaker’s ‘Subset Account’ offers a new take on determinable properties and the realization relation as well as a defense of non-reductive physicalism from the problem of mental causation. At the heart of this account are the claims that (1) mental properties are determinable properties and (2) the causal powers that individuate a determinable property are a proper subset of the causal powers that individuate the determinates of that property. The second claim, however, has led to the accusation that the effects caused by the instantiation of a determinable property will also be caused by the instantiation of the determinates of that property—so instead of solving the problem of mental causation, the Subset Account ends up guaranteeing that the effects of mental properties (and all other types of determinable property) will be causally overdetermined! In this paper, I explore this objection. I argue that both sides in this debate have failed to engage the question at the heart of the objection: Given that both a determinable property and its determinates have the power to cause some effect (E), does it follow that both will actually cause E when the relevant conditions obtain? To make genuine progress towards answering this question, we need to take a serious look at the metaphysics of causation. With the debate properly reframed and issues about the metaphysics of causation front and center, I explore the question of whether the Subset Account is doomed to result in problematic causal overdetermination.     

Ontology,matter and emergence

“Ontological emergence” of inherent high-level properties with causal powers is witnessed nowhere. A non-substantialist conception of emergence works much better. It allows downward causation, provided our concept of causality is transformed accordingly.

Is Dispositional Causation Just Mutual Manifestation?

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.     

On the logic of event-causation Jaśkowski-style systems of causal logic

Causality is a concept which is sometimes claimed to be easy to illustrate, but hard to explain. It is not quite clear whether the former part of this claim is as obvious as the latter one. I will not present any specific theory of causation. Our aim is much less ambitious; to investigate the formal counterparts of causal relations between events, i.e. to propose a formal framework which enables us to construct metamathematical counterparts of causal relations between singular events. This should be a good starting point to define formal counterparts for concepts like causal law, causal explanation and so on.Children in their simplicity keep asking why. The person of understanding has given this up; every why, he has long found out, is merely the end of a thread that vanishes into the thick snare of infinity, which no one can truly unravel, let him tug and worry at it as much as he likes.W. Busch,The Butterfly, translated by W. ArndtThe work on this paper was supported by grants from the Humboldt-Foundation, the Center for Philosophy of Science at the University of Pittsburgh and from the Fulbright-Foundation.This paper concerns a larger project on causal logic, Uwe Scheffler from Humboldt-University and I have been working on for several months. This collaboration explains the usage of plural forms wherever they occur in section 1 and 6. However, all results of this paper, if not stated explicitely otherwise, are due to its (single) author.Presented byJan Zygmunt;     

Personal identity: moving beyond essence

Education’s ancient and profoundly important pursuit to ‘know thyself’, is often realised through engaging with the question ‘who am I?’ In order to the identify who in this search, it is argued in this paper that personal identity should be understood to be embedded in the purposes one has for one’s life through how one relates, and is therefore spiritual. This spiritual quality of personal identity is therefore existential in character – not essential.

However, often when children respond to this question ‘who am I?’, they rely upon socially constructed categories and labels such as religious, feminine, cool, punk and the like. The application of such labelling assumes that meaningfulness lies in their essence; that is, they identify what is. This can become most problematic when individuals accept and apply such essentialist labelling to themselves, because such a process can only answer ‘what am I?’ and not the educationally more important question of ‘who am I?’ This paper therefore challenges the inadequacy of such an approach and offers a conceptualisation of personal identity which is spiritually embedded in a purpose for one’s life.     

There must be a First: Why Thomas Aquinas Rejects Infinite,Essentially Ordered,Causal Series

Several of Thomas Aquinas's proofs for the existence of God rely on the claim that causal series cannot proceed in infinitum. I argue that Aquinas has good reason to hold this claim given his conception of causation. Because he holds that effects are ontologically dependent on their causes, he holds that the relevant causal series are wholly derivative: the later members of such series serve as causes only insofar as they have been caused by and are effects of the earlier members. Because the intermediate causes in such series possess causal powers only by deriving them from all the preceding causes, they need a first and non-derivative cause to serve as the source of their causal powers.     

The Epistemological Approach to Mental Causation

Epistemological approaches to mental causation argue that the notorious problem of mental causation as captured in the question “How can irreducible, physically realized, and potentially relational mental properties be causally efficacious in the production of physical effects?” has a very simple solution: One merely has to abandon any metaphysical considerations in favor of epistemological considerations and accept that our explanatory practice is a much better guide to causal relevance than the metaphysical reasoning carried out from the philosophical armchair. I argue that epistemological approaches to mental causation do not enjoy any genuine advantage over theories which treat the problem of mental causation as a genuinely metaphysical problem.

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Probabilities Of Causation: Three Counterfactual Interpretations And Their Identification

According to common judicial standard, judgment in favor ofplaintiff should be made if and only if it is more probable than not thatthe defendant's action was the cause for the plaintiff's damage (or death). This paper provides formal semantics, based on structural models ofcounterfactuals, for the probability that event x was a necessary orsufficient cause (or both) of another event y. The paper then explicates conditions under which the probability of necessary (or sufficient)causation can be learned from statistical data, and shows how data fromboth experimental and nonexperimental studies can be combined to yieldinformation that neither study alone can provide. Finally, we show thatnecessity and sufficiency are two independent aspects of causation, andthat both should be invoked in the construction of causal explanations for specific scenarios.     

Absence Causation and a Liberal Theory of Causal Explanation

For the framework of event causation—i.e. the framework according to which causation is a relation between events—absences or omissions pose a problem. Absences, it is generally agreed, are not events; so, under the framework of event causation, they cannot be causally related. But, as a matter of fact, absences are often taken to be causes or effects. The problem of absence causation is thus how to make sense of causation that apparently involves absences as causes or effects. In an influential paper, Helen Beebee offers a partial solution to the problem by giving an account of causation by absence (i.e. causation in which absences are supposed to be causes). I argue that Beebee's account can be extended to cover causation of absence (i.e. causation in which absences are supposed to be effects) as well. More importantly, I argue that the extended Beebeeian account calls for a major modification to David Lewis's theory of causal explanation, usually taken as standard. Compared to the standard theory, the result of this modification, which I shall call ‘the liberal theory of causal explanation’, has, among other things, the advantage of being able to accommodate causal explanations in which the explananda are not given in terms of events.     

Properties,Powers, and the Subset Account of Realization

According to the subset account of realization, a property, F, is realized by another property, G, whenever F is individuated by a non‐empty proper subset of the causal powers by which G is individuated (and F is not a conjunctive property of which G is a conjunct). This account is especially attractive because it seems both to explain the way in which realized properties are nothing over and above their realizers, and to provide for the causal efficacy of realized properties. It therefore seems to provide a way around the causal exclusion problem. There is reason to doubt, however, that the subset account can achieve both tasks. The problem arises when we look closely at the relation between properties and causal powers, specifically, at the idea that properties confer powers on the things that have them. If realizers are to be ontically prior to what they realize, then we must regard the conferral of powers by properties as a substantive relation of determination. This relation of conferral is at the heart of a kind of exclusion problem, analogous to the familiar causal exclusion problem. I argue that the subset account cannot adequately answer this new exclusion problem, and is for that reason ill‐suited to be the backbone of a non‐reductive physicalism.     

Emergence,Supervenience, and Realization

In the first section of this paper, I articulate Jaegwon Kim's argument against emergent down ward causation. In the second section, I canvas four responses to Kim's argument and argue that each fails. In the third section, I show that emergent downward causation does not, contra Kim, entail overdetermination. I argue that supervenience of emergent upon base properties is not sufficient for nomological causal relationsbetween emergent and base properties. What sustains Kim's argument is rather the claim that emergent properties realized by base properties can have no causal powers distinct from those base properties. I argue that this is false.     

Kim on Emergence

Emergence requires that the ultimate physical micro-entities have micro-latent causal powers, which manifest themselves only when the entities are combined in ways that are emergence-engendering, in addition to the micro-manifest powers that account for their behavior in other circumstances. Subjects of emergent properties will have emergent micro-structural properties, specified partly in terms of these micro-latent powers, each of which will be determined by a micro-structural property specified only in terms of the micro-manifest powers of the constituents and the way they are related. If the determiner and the determined properties are distinct, this determination is the basis of the supervenience of emergent properties on non-emergent physical properties. If not, emergence does not involve such supervenience. Either way, there is no problem with diachronic downward causation.     

Spinoza on Causation and Power

The purpose of this paper is to argue that, for Spinoza, causation is a more fundamental relation than conceptual connection, and that, in fact, it explains conceptual connection. I will firstly offer a criticism of Michael Della Rocca's 2008 claims that, for Spinoza, causal relations are identical to relations of conceptual dependence and that existence is identical to conceivability. Secondly, I will argue that, for Spinoza, causation is more fundamental than conceptual dependence, offering textual evidence from both Treatise on the Emendation of the Intellect and Ethics. In particular, I will offer an interpretation of the attributes as first and foremost causal activities, or powers: this interpretation has the advantage to clarify the role of 1D6 as a “genetic definition.”     

Local Theories of Causation and the a Posteriori Identification of the Causal Relation

The need to find an intrinsic characterization of what makes a relation between events causal arises not only in local theories of causation like Salmon's process theory but also in global approaches like Lewis' counterfactual theory. According to the localist intuition, whether a process connecting two events is causal should depend only on what goes on between the events, not on conditions that hold elsewhere in the world. If such intrinsic characterizations could be found, an identification of the causal relation in the actual world (though not in other possible worlds) with physical processes may be feasible (the a posteriori identification). I consider recent proposals made for intrinsic characterizations of causality and conclude that none of them is able to deliver the intended result.     

Causal essentialism and mereological monism

Several philosophers have recently defended Causal Essentialism—the view that every property confers causal powers, and whatever powers it confers, it confers essentially. I argue that on the face of it, Causal Essentialism implies a form of Monism, and in particular, the thesis I call ‘Mereological Monism’: that there is some concretum that is a part of every concretum. However, there are three escape routes, three views which are such that if one of them is true, Causal Essentialism does not imply any form of Monism at all. I survey the costs associated with taking these escape routes along with the costs associated with accepting Mereological Monism.