Explanatory Exclusion and Causal Exclusion

Given Kim’s principle of explanatory exclusion (EE), it follows that in addition to the problem of mental causation, dualism faces a problem of mental explanation. However, the plausibility of EE rests upon the acceptance of a further principle concerning the individuation of explanation (EI). The two methods of defending EI—either by combining an internal account of the individuation of explanation with a semantical account of properties or by accepting an external account of the individuation of explanation—are both metaphysically implausible. This is not, however, to reject the problem of mental explanation, for EE can be replaced with a far weaker principle, which does not require the acceptance of EI, but which generates a similar problem for dualism.

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Counterfactuals and Causal Explanation

This article defends the use of interventionist counterfactuals to elucidate causal and explanatory claims against criticisms advanced by James Bogen and Peter Machamer. Against Bogen, I argue that counterfactual claims concerning what would happen under interventions are meaningful and have determinate truth values, even in a deterministic world. I also argue, against both Machamer and Bogen, that we need to appeal to counterfactuals to capture the notions like causal relevance and causal mechanism. Contrary to what both authors suppose, counterfactuals are not “unscientific”—a substantial tradition within statistics and the causal modelling literature makes heavy use of them.     

Causal Relations and Explanatory Strategies in Physics

Many philosophers now regard causal approaches to explanation as highly promising, even in physics. This is due in large part to James Woodward's influential argument that a wide variety of scientific explanations are causal, based on his interventionist approach to causation. This article argues that some derivations describing causal relations and satisfying Woodward's criteria for causal explanation fail to be explanatory. Further, causal relations are unnecessary for a range of explanations, widespread in physics, involving highly idealized models. These constitute significant limitations on the scope of causal explanation. We have good reason to doubt that causal explanation is as widespread or important in physics as Woodward and other proponents maintain.     

The Logic of Causal Explanation An Axiomatization

Three-valued (strong-Kleene) modal logic provides the foundation for a new approach to formalizing causal explanation as a relation between partial situations. The approach makes fine-grained distinctions between aspects of events, even between aspects that are equivalent in classical logic. The framework can accommodate a variety of ontologies concerning the relata of causal explanation. I argue, however, for a tripartite ontology of objects corresponding to sentential nominals: facts, tropes (or facta or states of affairs), and situations (or events). I axiomatize the relations and use canonical models to demonstrate completeness.     

Deviant Causal Chains and the Irreducibility of Teleological Explanation

Abstract: We typically explain human action teleologically, by citing the action's goal or purpose. However, a broad class of naturalistic projects within the philosophy of mind presuppose that teleological explanation is reducible to causal explanation. In this paper I argue that two recently suggested strategies - one suggested by Al Mele and the other proposed by John Bishop and Christopher Peacocke - fail to provide a successful causal analysis of teleological explanation. The persistent troubles encountered by the reductive project suggest that teleological explanations are irreducible and that the naturalistic accounts of mind and agency should be called into question.     

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.     

Varying the Explanatory Span: Scientific Explanation for Computer Simulations

This article aims to develop a new account of scientific explanation for computer simulations. To this end, two questions are answered: what is the explanatory relation for computer simulations? And what kind of epistemic gain should be expected? For several reasons tailored to the benefits and needs of computer simulations, these questions are better answered within the unificationist model of scientific explanation. Unlike previous efforts in the literature, I submit that the explanatory relation is between the simulation model and the results of the simulation. I also argue that our epistemic gain goes beyond the unificationist account, encompassing a practical dimension as well.     

The Causal and Unification Approaches to Explanation Unified—Causally

Two major modern accounts of explanation are the causal and the unification accounts. My aim in this paper is to provide a kind of unification of the two, by using the central technical apparatus of the unification account to solve a central problem faced by the causal account, namely, the problem of determining which parts of a causal network are explanatorily relevant to the occurrence of an explanandum. The result is a causal account of explanation that has many of the advantages of the unification account.     

The Causal Closure of Physics: An Explanation and Critique

Bistable, autonomously growing and self‐maintaining dynamical systems possess a new mathematical and applicational aspect: they can switch toward (physical) existence. Larger dynamical systems containing such flip‐flops as subsystems are frequent. The mathematical prototype is a special type of Z₂‐networks, termed a competence automaton. A chemical implementation is the ‘magic soup.’ It constitutes a general model for life‐type evolution processes including economic evolution.     

Causal,A Priori True,and Explanatory: A Reply to Lange and Rosenberg

Sober [2011 Sober, E. 2011. A Priori Causal Models of Natural Selection, Australasian Journal of Philosophy 89/4: 571–89.[Taylor & Francis Online], [Web of Science ®] , [Google Scholar]] argues that some causal statements are a priori true and that a priori causal truths are central to explanations in the theory of natural selection. Lange and Rosenberg [2011 Lange, M. and Rosenberg, A. 2011. Can There Be A Priori Causal Models of Natural Selection? Australasian Journal of Philosophy 89/4: 591–9.[Taylor & Francis Online], [Web of Science ®] , [Google Scholar]] criticize Sober's argument. They concede that there are a priori causal truths, but maintain that those truths are only ‘minimally causal’. They also argue that explanations that are built around a priori causal truths are not causal explanations, properly speaking. Here we criticize both of Lange and Rosenberg's claims.     

A Priori Causal Models of Natural Selection

Plato articulates a deep perplexity about inquiry in ‘Meno's Paradox’—the claim that one can inquire neither into what one knows, nor into what one does not know. Although some commentators have wrestled with the paradox itself, many suppose that the paradox of inquiry is special to Plato, arising from peculiarities of the Socratic elenchus or of Platonic epistemology. But there is nothing peculiarly Platonic in this puzzle. For it arises, too, in classical Indian philosophical discussions, where it is formulated with great clarity, and analysed in a way that casts it in a new light. We present three treatments of the puzzle in Indian philosophy, as a way of refining and sharpening our understanding of the paradox, before turning to the most radical of the Indian philosophers to tackle it. The Indian philosophers who are optimistic that the paradox can be resolved appeal to the existence of prior beliefs, and to the resources embedded in language to explain how we can investigate, and so move from ignorance to knowledge. Highlighting this structural feature of inquiry, however, allows the pessimist philosopher to demonstrate that the paradox stands. The incoherence of inquiry is rooted in the very idea of aiming our desires at the unknown. Asking questions and giving answers rests on referential intentions targeting objects in a region of epistemic darkness, and so our ‘inquiry sceptic’ also finds structurally similar forms of incoherence in the pragmatics of interrogative discourse.     

最佳数据选择模型——华生选择任务的理性解释

介绍华生选择任务的Oaksford概率解释模型-最佳数据选择模型.对该模型的数学结构、相关推论、及其心理学意义作了说明.     

Causal Thinking After a Tsunami Wave: Karma Beliefs,Pessimistic Explanatory Style and Health Among Sri Lankan Survivors

In 2004, one of the largest earthquakes ever recorded led to a tsunami devastating two-thirds of the Sri Lankan coastline. We examined whether certain causal beliefs (attributional style and karma, a Buddhist concept used to explain bad events) are associated with tsunami survivors experiencing PTSD and poor health about six months later. Previous studies of causal beliefs associated with illness following the same traumatic event have focused on Western countries and none have considered the role of karma. We interviewed 264 Sri Lankan tsunami survivors. As predicted, we found that belief in karma and a pessimistic explanatory style are independently associated with poor health and a pessimistic explanatory style is associated with PTSD, after adjusting for relevant factors. Thus, both universal and more culturally specific beliefs may contribute to coping following a natural disaster.

Causal Exclusion and Causal Autonomism

The causal exclusion problem is often considered as one of the major difficulties for which non-reductive physicalists have no easy solution to offer. Some non-reductive physicalists address this problem by arguing that mental properties are to some extent causally autonomous. If this is the case, then mental properties will not be causally excluded by their physical realizers because causation, in general, is a relation between properties of the same level. In this paper, I argue that the response from causal autonomy cannot be successful for two reasons. First, it does not offer a satisfactory explanation for how mental particulars can have causal efficacy in a non-reductive physicalist framework. Second, the causal considerations underpinning this response do not really support the conclusion that mental properties are causally autonomous.     

Explanatory Unification

Explanations contribute to our understanding of the world byembedding phenomena into general nomic patterns that we recognize in the world. Manyof these patterns are, of course, causal ones, but the declaration as ``causal' often fails to determinethe explanatory power of the pattern. More important is the systematization capacity and the empiricalcontent of the pattern or theory with respect to explanations. We can specify these parameters moreprecisely within the framework of the structuralist view of theories.     

The Units Of Selection And The Causal Structure Of The World

Genic selectionism holds that all selection can be understood as operating on particular genes. Critics (and conventional biological wisdom) insist that this misrepresents the actual causal structure of selective phenomena at higher levels of biological organization, but cannot convincingly defend this intuition. I argue that the real failing of genic selectionism is pragmatic – it prevents us from adopting the most efficient corpus of causal laws for predicting and intervening in the course of affairs – and I offer a Pragmatic account of causation itself which ultimately bears out the claim that genic selectionism misrepresents the causal structure of selective contexts.