Mental Causation and the Metaphysics of Causation

The paper argues for four claims: (1) The problem of mental causation and the argument for its solution in terms of the identity of mental with physical causes are independent of the theory of causation one favours. (2) If one considers our experience of agency as described by folk psychology to be veridical, one is committed to an anti-Humean metaphysics of causation in terms of powers that establish necessary connections. The same goes for functional properties in general. (3) A metaphysics of causation in terms of powers is compatible with physics. (4) If combined with the argument for mental causes being identical with physical causes, that metaphysics leads to a conservative reductionism.     

Counterfactual Causation and Mental Causation

Counterfactual conditionals have been appealed to in various ways to show how the mind can be causally efficacious. However, it has often been overestimated what the truth of certain counterfactuals actually indicates about causation. The paper first identifies four approaches that seem to commit precisely this mistake. The arguments discussed involve erroneous assumptions about the connection of counterfactual dependence and genuine causation, as well as a disregard of the requisite evaluation conditions of counterfactuals. In a second step, the paper uses the insights of the foregoing analyses to formulate a set of counterfactuals-based conditions that are characterized as sufficient to establish singular causal claims. The paper concludes that there are ample reasons to believe that some mental events satisfy all these conditions with respect to certain further events and, hence, that mental events sometimes are causes.     

Determination and Mental Causation

Yablo suggests that we can understand the possibility of mental causation by supposing that mental properties determine physical properties, in the classic sense of determination according to which red determines scarlet. Determinates and their determinables do not compete for causal relevance, so if mental and physical properties are related as determinable and determinates, they should not compete for causal relevance either. I argue that this solution won't work. I first construct a more adequate account of determination than that provided by Yablo. I then consider two common accounts of the mental, token identity theories and dispositional theories, and argue that on neither do mental and physical properties satisfy the requirements for determination.     

Mental Causation and Shoemaker-Realization

Sydney Shoemaker has proposed a new definition of `realization’ and used it to try to explain how mental events can be causes within the framework of a non-reductive physicalism. I argue that it is not actually his notion of realization that is doing the work in his account of mental causation, but rather the assumption that certain physical properties entail mental properties that do not entail them. I also point out how his account relies on certain other controversial assumptions, including analytical filler-functionalism for mental properties, and the assumption that causes must be proportional to their effects. I conclude by pointing out that Shoemaker has provided no explanation of why, on his view, certain physical properties entail mental properties.

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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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Part-Whole Physicalism and Mental Causation

A well-known ``overdetermination'argument aims to show that the possibility of mental causes of physical events in a causally closed physical world and the possibility of causally relevant mental properties are both problematic. In the first part of this paper, I extend an identity reply that has been given to the first problem to a property-instance account of causal relata. In the second, I argue that mental types are composed of physical types and, as a consequence, both mental and physical types may be causally relevant with respect to the same physical effect, contrary to the overdetermination argument. In further sections, I argue that mental types have causal powers, consider some objections and reject an alternative version of part-whole physicalism. Throughout I assume that causal relata are tropes and property types are classes of tropes.     

Dualist Mental Causation and the Exclusion Problem

The paper argues that dualism can explain mental causation and solve the exclusion problem. If dualism is combined with the assumption that the psychophysical laws have a special status, it follows that some physical events counterfactually depend on, and are therefore caused by, mental events. Proponents of this account of mental causation can solve the exclusion problem in either of two ways: they can deny that it follows that the physical effect of a mental event is overdetermined by its mental and physical causes, or they can accept that the physical effect is overdetermined but claim that this is unproblematic because the case is sufficiently dissimilar to prototypical cases of overdetermination.     

Mental Causation versus Physical Causation: No Contest

Common sense supposes thoughts can cause bodily movements and thereby bring about changes in where the agent is or how his surroundings are. Many philosophers suppose that any such outcome is realized in a complex state of affairs involving only microparticles; that previous microphysical developments were sufficient to cause that state of affairs; hence that, barring overdetermination, causation by the mental is excluded. This paper argues that the microphysical swarm that realizes the outcome is an accident (Aristotle) or a coincidence (David Owens) and has no cause, though each component movement in it has one. Mental causation faces no competition "from below".     

The Properties of Mental Causation

Recent discussions of mental causation have focused on three principles: (1) Mental properties are (sometimes) causally relevant to physical effects; (2) mental properties are not physical properties; (3) every physical event has in its causal history only physical events and physical properties. Since these principles seem to be inconsistent, solutions have focused on rejecting one or more of them. But I argue that, in spite of appearances, (1)–(3) are not inconsistent. The reason is that 'properties' is used in different senses in the principles. In (1) and (3), 'properties' should be read as 'tropes' (properties here are particulars), while in (2) 'properties' should read as 'types' (properties here are universals or classes). Although mental types are distinct from physical types, every mental trope is a physical trope. This allows mental properties to be causally relevant to physical effects without violating the closed character of the physical world.     

Content, Rationality and Mental Causation

In this paper I will address the question of rationalizing mental causation which is involved in the processes of epistemic justification. The main problem concerning mental causation consists in the apparent incompatibility of the three following claims: (i) the subject's mental states (in particular his belief states) are realized by neural states of the subject's brain; (ii) the justifying character of belief transition consists in the fact that there are certain broadly logical relations between the contents of the relevant beliefs; and (iii) all generations of neural states are, at bottom, governed by the purely physical laws. I try to reconciliate the physical necessity of the neural states generation with the logical rationality of the belief transition. Surprisingly enough, it will turn out that, in a sense, each thinking subject is logically perfect. However, in another sense we are exactly as fallible and irrational as our common-sense tells us.This revised version was published online in October 2005 with corrections to the Cover Date.     

Non-Cartesian Substance Dualism and the Problem of Mental Causation

Non-Cartesian substance dualism (NCSD) maintains that persons or selves are distinct from their organic physical bodies and any parts of those bodies. It regards persons as ‘substances’ in their own right, but does not maintain that persons are necessarily separable from their bodies, in the sense of being capable of disembodied existence. In this paper, it is urged that NCSD is better equipped than either Cartesian dualism or standard forms of physicalism to explain the possibility of mental causation. A model of mental causation adopting the NCSD perspective is proposed which, it is argued, is consistent with all that is currently known about the operations of the human central nervous system, including the brain. Physicalism, by contrast, seems ill-equipped to explain the distinctively intentional or teleological character of mental causation, because it effectively reduces all such causation to ‘blind’ physical causation at a neurological level.     

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.     

II—Control Variables and Mental Causation

I introduce the notion of a 'control variable' which gives us a way of seeing how mental causation could be an unproblematic case of causation in general, rather than being some sui generis form of causation. Psychological variables may be the control variables for a system for which there are no physical control variables, even in a deterministic physical world. That explains how there can be psychological causation without physical causation, even in a deterministic physical world.     

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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