Epiphenomenalism

Epiphenomenalism expressed as a form of materialism in two key axioms; distinguished from Cartesian dualism, physicalism, eliminativism; shown to be compatible with a subjective experience of free choice but not with libertarian free will - the social consequences of this view.

RÉSUMÉ: Cette étude examine la relation entre la demande que les zombies sont logiquement/métaphysiquement possible et de la position que la conscience phénoménal est epiphenomenal. Il est souvent présumé que la première entraîne ce dernier, et que, par conséquent, toute implausibility dans la notion de conscience epiphenomenalism remet en question la possibilité réelle de zombies. Quatre façons dont les zombist pourrait répondre sont examinées, et je soutiens que les deux les plus fréquemment rencontrés sont insuffisantes, mais les autres—dont l’un est (...) rarement formulés et l’autre nouveaux—sont plus persuasif. Le résultat, cependant, est que le zombist pourraient en effet être confronté à un engagement indésirables à l’epiphenomenalism de conscience. (shrink)

In a recent paper, Shapiro and Sober (2007) defend two claims with respect to the master argument for epiphenomenalism, which is designed to rebut non-reductive physicalism: (i) relative to an interventionist account of causation, as most elaborately presented in (Woodward 2003), the master argument turns out to be invalid; and (ii) interventionism provides a means to experimentally uncover micro effects of macro causes. The first part of this paper takes issue with both of these claims by showing that Woodward’s interventionism (...) and non-reductive physicalism are incompatible—contrary to Shapiro’s and Sober’s assessment. The second part then discusses two possible modifications of Woodward’s theory, both of which ensure the compatibility of interventionism and non-reductive physicalism. Nonetheless, it shall turn out that neither of those modifications suits the purposes of non-reductive physicalists. (shrink)

According to one conception of strong emergence, strongly emergent properties are nomologically necessitated by their base properties and have novel causal powers relative to them. In this paper, I raise a difficulty for this conception of strong emergence, arguing that these two features are incompatible. Instead of presenting this as an objection to the friends of strong emergence, I argue that this indicates that there are distinct varieties of strong emergence: causal emergence and epiphenomenal emergence. I then explore the prospects (...) of emergentism with this distinction in the background. (shrink)

This paper revisits some classic thought experiments in which experiences are detached from their characteristic causal roles, and explores what these thought experiments tell us about qualia epiphenomenalism, i.e. the view that qualia are epiphenomenal properties. It argues that qualia epiphenomenalism is true just in case it is (nomologically) possible for experiences of the same type to have entirely different causal powers. This is done with the help of new conceptual tools regarding the concept of an epiphenomenal property. One conclusion (...) is that it is not obvious if qualia epiphenomenalism is false; and it is also not obvious what should make us believe that it is false---or for that matter, true. Connections between qualia epiphenomenalism, physicalism and nonphysicalist property dualism are further explored. (shrink)

What is an epiphenomenal property? This question needs to be settled before we can decide whether higher-level properties are epiphenomenal or not. In this paper, I offer an account of what it is for a property to have some causal power. From this, I derive a characterisation of the notion of an epiphenomenal property. I then argue that physically realized higher-level properties are not epiphenomenal because laws of nature impose causal similarities on the bearers of such properties, and these similarities (...) figure as powers in the causal profiles of these properties. (shrink)

This paper addresses two objections raised against anomalous monism. Firstly, on the basis of Davidson's assertion that all causal relations fall under strict laws, many critics conclude mental properties are causally inert since they are non-nomic. I argue that this conclusion follows only on the further assumption that all causally efficacious properties are nomic properties. It is perfectly consistent, however, to hold that there is a law covering each causal relation without each causal statement being the instantiation of a law. (...) Secondly, I countervail Kim's claim that the only option open to the physicalists is reductionism by showing how weak supervenience preserves both the dependence of the mental on the physical and the irreducibility of mental explanations to physical ones. (shrink)

Most of Santayana’s critics view him as an epiphenomenalist. Angus Kerr-Lawson has written several articles that characterize Santayana’s account of consciousness as epiphenomenalist.1 In “Santayana’s Philosophy of Mind”, John Lachs considers the strengths and weaknesses of Santayana’s epiphenomenalism.2 These views are based on solid evidence. Although he seldom uses the word “epiphenomenalism”, Santayana’s most prominent account of mind-body relations has all the features of that theory. In “Apologia Pro Mente Sua”, Santayana praises an article by Eliseo Vivas that presents him (...) as an epiphenomenalist. He goes on to imply that he has never contradicted his “doctrine of the material inefficacy of .. (shrink)

Epiphenomenalism is a theory concerning the relation between the mental and physical realms, regarded as radically different in nature. The theory holds that only physical states have causal power, and that mental states are completely dependent on them. The mental realm, for epiphenomenalists, is nothing more than a series of conscious states which signify the occurrence of states of the nervous system, but which play no causal role. For example, my feeling sleepy does not cause my yawning — rather, both (...) the feeling and the yawning are effects of an underlying neural state. (shrink)

I propose a new form of epiphenomenalism, 'explanatory epiphenomenalism', the view that the identification of A's mental properties does not provide a causal explanation of A's behaviour. I arrive at this view by showing that although anomalous monism does not entail type epiphenomenalism (despite what many of Davidson's critics have suggested), it does (when coupled with some additional claims) lead to the conclusion that the identification of A's reasons does not causally explain A's behaviour. I then formalize this view and (...) show that it is an attractive position, because it captures the insights of existing forms of epiphenomenalism without their onerous metaphysical commitments. (shrink)

Thomas Huxley is often identified as the originator of the doctrineknown as ``epiphenomenalism,'' but there appears to be littleappreciation for the details of Huxley's theory. In particular,conflicting interpretations show that there is uncertainty about twoaspects of his position: whether mental states are completelywithout causal powers or simply have no influence on the behavior theyare typically taken to explain, and whether conscious epiphenomena arethemselves physical states of the brain or immaterial items. I clarifythese issues and show that Huxley's brand of epiphenomenalism (...) is in factdifferent from the forms usually attributed to him. (shrink)

I begin with the view that the usual property‐based epiphenomenalist challenges to anomalous monism are unconvincing in light of Davidson's reluctance to analyze causation in terms of properties. I argue, however, that the challenges against Davidson do hold in the weaker sense that although mental events have causal efficacy the identification of an agent's reasons does not causally explain behaviour. I then show that in light of Davidson's commitment to psychophysical supervenience this does not constitute a serious problem for anomalous (...) monism. (shrink)

Hans Muller has recently attempted to show that Frank Jackson cannot assert the existence of qualia without thereby falsifying himself on the matter of such mental states being epiphenomenal with respect to the physical world. I argue that Muller misunderstands the commitments of qualia epiphenomenalism and that, as a result, his arguments against Jackson do not go through.

This paper suggests that reference to phenomenal qualities is best understood as involving iconicity, that is, a passage from sign-vehicle to object that exploits a similarity between the two. This contrasts with a version of the ‘phenomenal concept strategy’ that takes indexicality to be central. However, since it is doubtful that phenomenal qualities are capable of causally interacting with anything, indexical reference seems inappropriate. While a theorist like David Papineau is independently coming to something akin to iconicity, I think some (...) of the awkwardness that plagues his account would be remedied by transitioning to a more inclusive philosophy of signs. (shrink)

Russellian monism—an influential doctrine proposed by Russell (The analysis of matter, Routledge, London, 1927/1992)—is roughly the view that physics can only ever tell us about the causal, dispositional, and structural properties of physical entities and not their categorical (or intrinsic) properties, whereas our qualia are constituted by those categorical properties. In this paper, I will discuss the relation between Russellian monism and a seminal paradox facing epiphenomenalism, the paradox of phenomenal judgment: if epiphenomenalism is true—qualia are causally inefficacious—then any judgment (...) concerning qualia, including epiphenomenalism itself, cannot be caused by qualia. For many writers, including Hawthorne (Philos Perspect 15:361–378, 2001), Smart (J Conscious Stud 11(2):41–50, 2004), and Braddon-Mitchell and Jackson (The philosophy of mind and cognition, Blackwell, Malden, 2007), Russellian monism faces the same paradox as epiphenomenalism does. I will assess Chalmers’s (The conscious mind: in search of a fundamental theory. Oxford University Press, New York, 1996) and Seager’s (in: Beckermann A, McLaughlin BP (eds) The Oxford handbook of philosophy of mind. Oxford University Press, New York, 2009) defences of Russellian monism against the paradox, and will put forward a novel argument against those defences. (shrink)

The evolutionary argument is one of the most well-known empirical arguments against epiphenomenalism. In its most persuasive form, it aims to show that because of evolutionary considerations, the smooth correlations between painful qualia and noxious stimuli would be highly unexpected if epiphenomenalism were true, but just what we would expect if an alternative mind--body theory were. Thus, the presence of these correlations is strong evidence against epiphenomenalism. After formulating a canonical version of the argument, I demonstrate that the evolutionary evidence (...) adduced as part of it is superfluous, and could easily be jettisoned without damaging whatever force the argument has. I then proceed to show an even stronger result -- that the evolutionary evidence is actually nothing more than a distraction from the elements of the argument that actually give it its dialectical strength. (shrink)

Anthony Dardis shows how to unravel the knot. He traces its early appearance in the history of philosophical inquiry, specifically in the work of Plato, Aristotle, Descartes, and T. H. Huxley.

Colin McGinn urged that while a brain state P explains consciousness, a conception P is cognitively inaccessible to us. This paper argues that McGinn's argument for his form of materialism is committed to P being epiphenomenal or causally inert relative to such things as the movements of our bodies. As a result, McGinn's materialism creates a duality in the brain and thereby faces the same problem of epiphenomenalism which plagues the Cartesian dualist.

Epiphenomenalism holds that mental events are caused by physical events while not causing any physical effects whatsoever. The self-stultification objection is a venerable argument against epiphenomenalism according to which, if epiphenomenalism were true, we would not have knowledge of our own sensations. For the past three decades, W.S. Robinson has called into question the soundness of this objection, offering several arguments against it. Many of his arguments attempt to shift the burden of proof onto the opponents of epiphenomenalism, hoping to (...) show that epiphenomenalism is no less stultifying than its contenders, such as dualism, functionalism, or identity theory. In the current paper I attempt to shift the burden of proof back to Robinson, and thus to defend the self-stultification objection, by offering two counterarguments against one of Robinson's objections to one of the key premises of the self-stultification objection. (shrink)

The aim of this paper is to defend the causal efficacy of consciousness against two specters of epiphenomenalism. We argue that these challenges are best met, on the one hand, by rejecting all forms of consciousness-body dualism, and on the other, by adopting a dynamical systems approach to understanding the causal efficacy of conscious experience. We argue that this non-reductive identity theory provides the theoretical resources for reconciling the reality and efficacy of consciousness with the neurophysiology of the brain and (...) body. (shrink)

I examine the debate between reductive and non-reductive physicalists, and conclude that if we are to be physicalists, then we should be reductive physicalists. I assess how both reductionists and non-reductionists try to solve the mind-body problem and the problem of mental causation. I focus on the problem of mental causation as it is supposed to be faced by non-reductionism: the so-called overdetermination problem. I argue that the traditional articulation of that problem is significantly flawed, and I show how to (...) articulate it properly: what I call the ‘super-overdetermination problem’. In doing so, I demonstrate that the problem of mental causation faced by non-reductionism is in fact a special case of the mind-body problem, as faced by non-reductionism, and that the former can’t be solved independently of the latter. I then assess the prospects for a particular family of non-reductive views that I call immanentism, and show that they fail to solve the super-overdetermination problem. Finally, I put forward two arguments to support the conclusion that physicalism entails reductionism. Both arguments establish, via distinct reasoning, the proposition that mental property instances are identical to physical property instances; and then each argument employs the inference, which I also defend, that if mental instances are physical instances, then mental properties are physical properties; hence, reductionism follows. (shrink)

In "metaphysics" richard taylor argues that epiphenomenalism is implausible because it leaves open the possibility that human behavior occurs without the presence of mental events. in my paper i examine the sort of possibility involved and conclude that the logical possibility of "mind-less behavior" which epiphenomenalism must allow is an equal possibility for all competing theories of mind. thus, epiphenomenalism is seen to be no worse off in this respect than other theories and taylor's objection fails.

This paper proposes that if individual X ‘inherits’ property F from individual Y, we should be leery of explanations that appeal to X’s being F. This bears on what I’ll call “emergent substance dualism”, the view that human persons or selves are metaphysically fundamental or “new kinds of things with new kinds of causal powers” even though they depend in some sense on physical particulars :5–23, 2006; Personal agency. Oxford University Press, Oxford, 2008). Two of the most prominent advocates of (...) this view, Lynne Rudder Baker and E.J. Lowe, suggest that emergent particulars have physical properties in virtue of the relations they bear to physical particulars—they ‘inherit’ their physical properties. In Sect. 1, I argue that having a property F this way is not instantiating F. In Sect. 2, I raise concerns that if emergent particulars don’t instantiate physical properties, then facts about emergent particulars don’t explain intentional actions. I suggest that emergent dualism would be more attractive if it could avoid this apparent consequence. In Sect. 3, I propose a view according to which some instances of physical properties are instantiated by both an emergent particular and its body. (shrink)

Includes bibliographical references and indexes.

Consciousness and evolution are complex phenomena. It is sometimes thought that if adaptation explanations for some varieties of consciousness, say, conscious visual perception, can be had, then we may be reassured that at least those kinds of consciousness are not epiphenomena. But what if other varieties of consciousness, for example, dreams, are not adaptations? We sort out the connections among evolution, adaptation, and epiphenomenalism in order to show that the consequences for the nature and causal efficacy of consciousness are not (...) as dire as has sometimes been supposed. (shrink)

Epiphenomenalism has been criticized with several objections. It has been argued that epiphenomenalism is incompatible with the alleged causal relevance of mental states, and that it renders knowledge of our own conscious states impossible. In this article, it is demonstrated that qualia-epiphenomenalism follows from some well- founded assumptions, and that it meets the cited objections. Though not free from difficulties, it is at least superior to its main competitors, namely, physicalism and interactionism.

Some philosophers argue that Descartes was wrong when he characterized animals as purely physical automata – robots devoid of consciousness. It seems to them obvious that animals (tigers, lions, and bears, as well as chimps, dogs, and dolphins, and so forth) are conscious. There are other philosophers who argue that it is not beyond the realm of possibilities that robots and other artificial agents may someday be conscious – and it is certainly practical to take the intentional stance toward them (...) (the robots as well as the philosophers) even now. I'm not sure that there are philosophers who would deny consciousness to animals but affirm the possibility of consciousness in robots. In any case, and in whatever way these various philosophers define consciousness, the majority of them do attribute consciousness to humans. Amongst this group, however, there are philosophers and scientists who want to reaffirm the idea, explicated by Shadworth Holloway Hodgson in 1870, that in regard to action the presence of consciousness does not matter since it plays no causal role. Hodgson's brain generated the following thought: neural events form an autonomous causal chain that is independent of any accompanying conscious mental states. Consciousness is epiphenomenal, incapable of having any effect on the nervous system. James (1890, 130) summarizes the situation. (shrink)

Santayana's epiphenomenalism is best understood as part of his thinking about teleology and final causes. Santayana makes a distinction between final causes, which he rejects, and teleology, which he finds ubiquitous. Mental causation is identified with a doctrine of final causes which he argues is an absurd form of causation. Thus mental causes are rejected and Santayana embraces epiphenomenalism.

Hitchcock demonstrated that the validity of causal exclusion arguments as well as the plausibility of several of their premises hinges on the specific theory of causation endorsed. In this paper I show that the validity of causal exclusion arguments—if represented within the theory of causal Bayes nets the way Gebharter suggests—actually requires much weaker premises than the ones which are typically assumed. In particular, neither completeness of the physical domain nor the no overdetermination assumption are required.

In this paper I reconstruct and evaluate the validity of two versions of causal exclusion arguments within the theory of causal Bayes nets. I argue that supervenience relations formally behave like causal relations. If this is correct, then it turns out that both versions of the exclusion argument are valid when assuming the causal Markov condition and the causal minimality condition. I also investigate some consequences for the recent discussion of causal exclusion arguments in the light of an interventionist theory (...) of causation such as Woodward's (2003) and discuss a possible objection to my causal Bayes net reconstruction. (shrink)

Some physicalists (Balog 2012, Howell 2013), and most dualists, endorse the acquaintance response to the Knowledge Argument. This is the claim that Mary gains substantial new knowledge, upon leaving the room, because phenomenal knowledge requires direct acquaintance with phenomenal properties. The acquaintance response is an especially promising way to make sense of the Mary case. I argue that it casts doubt on two claims often made on behalf of physicalism, regarding parsimony and mental causation. I show that those who endorse (...) the acquaintance response face special obstacles to invoking parsimony in an argument for physicalism. And I show how acknowledging the phenomenon of acquaintance can ease the dualist’s problems with mental causation, by dispelling three key objections to epiphenomenalism. The most challenging of these objections is that epiphenomenalism blocks an evolutionary explanation of the so-called “hedonic/utility match”. I propose that pleasures and pains, while themselves epiphenomenal, can nonetheless explain positive and negative associations with stimuli, associations that can contribute to fitness. (shrink)