Theories of Causation

Abstract -/- This paper redefines ego not as a fixed psychological entity or symbolic abstraction rooted in self-image, but as the emergent artifact of unresolved coherence gaps within a dynamic resonance field. In conventional psychology and philosophy, ego is often treated as a stable structure—something to be built, transcended, or dissolved. However, within the CODES Intelligence framework, we show that ego is neither essential nor illusory. It is instead the local signature of phase misalignment between internal signal structures (thoughts, emotions, (...) memory loops) and external resonance fields (social, relational, environmental systems). -/- Rather than being a “thing,” ego is modeled here as a false attractor—a locally stable but globally incoherent structure that self-perpetuates under feedback from uncertainty. This misalignment generates recursive identity reinforcement through contradiction buffering, projection, and semantic loop closure. In this sense, ego is not a cause but a symptom—a surface distortion indicating deeper systemic incoherence. -/- We formalize ego collapse as a phase realignment event in high-entropy identity systems and outline mechanisms through which ego disintegrates when coherence increases across nested fields (e.g., body, relationship, environment, computation). Drawing on resonance-based metrics such as Phase Alignment Score (PAS) and coherence field topologies, we propose both empirical and computational methodologies to observe, model, and reduce ego as a function of alignment—not belief or narrative control. -/- This new model integrates psychoemotional experience with mathematical resonance theory and provides a unifying scaffold across mental health, artificial intelligence, somatic therapy, and spiritual practice. By treating ego as a coherent-field failure mode, we shift from managing identity to phase-locking emergence—allowing the self to act as a node in a living field rather than a container of uncertainty. (shrink)

The purpose of this paper is to examine and compare the use of the concept and image of divine Sophia in the works of Philo, the great Jewish scholar from Alexandria, and Origen, who was raised in the same city two centuries later and certainly read Philo’s texts in detail. Both authors describe two different aspects or phases of Wisdom: one that is more divine and transcendent, and the other that is closely related to creation. Our analysis of this twofold (...) orientation of Sophia will be eminently philosophical, since what interests us is to show how both authors apply logical and metaphysical principles from their contemporary Greek schools to divine Wisdom, while at the same time creating an original conception beyond those influences. The main hypothesis is that, when judged against Philo's thought and the Platonic and Neo-Pythagorean categories of Absolute (τὸ καθ᾽ αὑτό) and Relative (τὸ πρός τι), Origen’s notion of Sophia reveals unexplored and fundamental aspects of his Trinitarian doctrine and opens new questions for future research. In particular, the immanent relation between the Father and the Son may be conceived as a full and absolute unity, although not as an identity of essence or consubstantiality ‒according to later Nicene orthodoxy‒ but as a unique sort of Absolute-Relative. (shrink)

Aquinas claims against Avicenna’s causal determinism that even a sufficient cause can be impeded. I analyze Aquinas’s claim in the context of his reading of Aristotle’s Metaphysics (VI 3) and argue that it ultimately rests on the idea that no cause has the per se effect of disposing matter to form. A cause can thus be impeded by the indisposition of matter while being sufficient for the production of form. By contrast, Avicenna understands that the per se effect of natural (...) causes is precisely to dispose matter, thus accounting for the removal of impediments, and this is why, I argue, there is no sense in which a sufficient cause can be impeded on Avicenna’s view. (shrink)

Conocer los elementos que forman parte del mundo advierte de la presencia de un saber general que responde a definiciones universales, al ser estos rasgos de un saber que explica las causas y principios de todo ente lo cual implica comprender aquello por lo que las cosas son. En efecto, los conceptos del ser, de ente y substancia adquieren un nuevo sentido en el pensamiento de Aristóteles dejando un claro nexo entre estos, precisamente en el consorcio entitatividad-esencialidad que define a (...) la sustancia. Por eso, este artículo es un esclarecimiento de la novedad de Aristóteles frente a una tradición metafísica de la cual se hace heredero, además de crítico. (shrink)

When reasoning about causes of sustainability problems and possible solutions, sustainability scientists rely on disciplinary-based understanding of cause–effect relations. These disciplinary assumptions enable and constrain how causal knowledge is generated, yet they are rarely made explicit. In a multidisciplinary field like sustainability science, lack of understanding differences in causal reasoning impedes our ability to address complex sustainability problems. To support navigating the diversity of causal reasoning, we articulate when and how during a research process researchers engage in causal reasoning and (...) discuss four common ideas about causation that direct it. This articulation provides guidance for researchers to make their own assumptions and choices transparent and to interpret other researchers’ approaches. Understanding how causal claims are made and justified enables sustainability researchers to evaluate the diversity of causal claims, to build collaborations across disciplines, and to assess whether proposed solutions are suitable for a given problem. (shrink)

Translation of the book "Metaphysik: Eine Einführung" by Christof Rapp published in C.H. Beck Verlag.

The Routledge Handbook of Causality and Causal Methods adopts a pluralistic, interdisciplinary approach to causality. It formulates distinct questions and problems of causality as they arise across scientific and policy fields. Exploring, in a comparative way, how these questions and problems are addressed in different areas, the Handbook fosters dialogue and exchange. It emphasizes the role of the researchers and the normative considerations that arise in the development of methodological and empirical approaches. The Handbook includes authors from all over the (...) world and with many different disciplinary backgrounds, and its 51 chapters appear in print here for the first time. The chapters are organized into the following seven parts: -/- I. Causal Pluralism, from Theory to Practice -/- II. Causal Theory and the Role of Researchers -/- III. Features of Causal Systems -/- IV. Causal methods, Experimentation and Observation -/- V. Measurement and Data -/- VI. Causality, Knowledge, and Action -/- VII. Causal Theory across Disciplinary Borders -/- Essential reading for scholars interested in an interdisciplinary approach to causality and causal methods, the volume is also a valuable resource for advanced undergraduates as well as for graduate students interested in delving into the rich field of causality. (shrink)

The recent so-called crisis of replication continues to dominate psychology’s methodological landscape. It is argued here that the apparent renaissance of Popperian thinking that characterises some of the key responses to the crisis of replication is fundamentally flawed. In essence, there is a serious lack of any sustained and rigorous treatment of ontology that underpins much of the current debate about replication and Popper’s falsificationist approach. The overriding problem is that the replication debate reflects the methodologist tendency for mainstream psychologists (...) to avoid or gloss over crucial ontological questions. In contradistinction, this article (a) underscores the primacy of ontology; (b) delineates and applies a critical realist stratified ontology to psychology; (c) utilises the latter as a springboard from which to argue for Popper’s methodological “retirement”; and (d) revindicates the indispensability of context and the subtlety of psychological phenomena in arguing for the intrinsic limits of replication and experimentalism in general. (shrink)

Difference and Repetition: Deleuze’s magnum opus, “Difference and Repetition” (1968), explores the interplay between difference and repetition. He argues that difference is fundamental to reality, and repetition is not mere duplication but a creative force. Deleuze challenges conventional notions of identity and sameness, emphasizing the productive potential of difference. Gilles Deleuze’s “Difference and Repetition” is a seminal work that challenges traditional Western metaphysics and offers a fresh perspective on concepts like identity, repetition, and creativity. Let’s explore some key ideas from (...) this remarkable book: Pure Difference: Deleuze argues that difference is fundamental to reality. Unlike classical philosophy that seeks universal truths, he emphasizes divergence and decentering. Each moment contains unique differences, and these differences shape our understanding of the world. Complex Repetition: Repetition, for Deleuze, isn’t mere duplication. Instead, it involves displacement and disguising. While repetition contributes to generality and thought, it’s the differences within each repetition that account for change and novelty. Concepts and things derive meaning from these differences. Shift Away from Hegel and Marx: “Difference and Repetition” played a crucial role in shifting French thought away from Hegel and Marx toward Nietzsche and Freud. Deleuze’s exploration of difference challenged established philosophical norms and paved the way for new perspectives. The Image of Thought: Deleuze critiques the traditional “image of thought,” which often relies on fixed identities and binary oppositions. Instead, he encourages us to embrace multiplicities, complexities, and the perpetual process of becoming. Asymmetrical Synthesis of the Sensible: Deleuze introduces the concept of asymmetrical synthesis, emphasizing the interplay between perception and affect. Reality is a dynamic, ever-changing process, not a static being. Copies are never identical; they’re something new. “Difference and Repetition” invites us to rethink how we perceive reality, emphasizing creativity, multiplicity, and the constant flux of existence. Deleuze’s work continues to inspire thinkers across disciplines, bridging philosophy with art, literature, and mysticism. (shrink)

Philosophers have already recognized the importance of causal preemption involving “positive” events. First, preemption with positive events raises problems for counterfactual theories of causation. Second, theories of moral and legal responsibility rely heavily on the concept of causation, so accurately assessing responsibility in preemption cases requires correctly assessing their causal structure. However, philosophers have not discussed preemption involving “negative” events or omissions. This paper argues that cases of preemptive omissions exist and have important implications for theories of causation and for (...) moral and legal responsibility. Of theoretical importance, the alterations made to counterfactual theories of causation to address preemption with positive events do not seem to work for accommodating preemptive omissions. Of practical importance, there have been actual legal cases involving preemptive omissions, and at least one such case was, this paper contends, decided incorrectly on erroneous causal grounds. This paper identifies what must happen for preemptive omissions to obtain. It then argues for the existence of preemptive omissions by constructing a series of cases and drawing structural parallels between preemption cases with positive events and cases with omissions. It ultimately presents a formula for generating preemptive omissions and examines both why “traditional” methods of generating preemption fail for omissions and why the proposed method avoids such concerns. (shrink)

In this paper, I argue that the standard interpretation of Russell as a causal eliminativist is partial and misleading. Instead, I defend the thesis that his criticism of causality was actually part of the more ambitious project of transposing the common- sense concept of “cause” in the categories that articulate the representations of modern science. I also show that Russell endorsed such a project all along his philosophical career, despite the numerous changes of mind that characterized the development of this (...) thought. (shrink)

The Power Structuralist View (PSV) is an account of causation in which causal relations are reduced to the powers that are activated in the subject by another subject’s power, instantly and simultaneously. PSV is based on two main assumptions: (a) holism; (b) reductionism. After justifying the choice to place PSV within the so-called ‘process accounts’ of causation (PA), I will show how, generally, every PA must solve the so-called “transference paradox” (TP) and why PSV is an innovative account. However, PSV (...) creates two main problems: (1) how to explain the instantaneous activation between correlatives; (2) how to explain which kind of “nexus” takes place between powers. I will argue that, in order to solve (1), PSV needs to adopt an intervalist position, but this leads to a form of monism that contradicts (a). Regarding (2), the reductionist approach implies the assumption that “all relations between powers are internal” and, therefore, a form of monism, again against premise (a). PSV reduces causation to a ‘primitive concept’ (the ontological dependence) but, in this way, point (2) remains unexplained. The problem of physical transference (or reciprocal influence) remains unanswered, and PSV seems to be a covert form of occasionalism. -/- [NOTE: the version on the Journal's site has problems in the footnotes. DOWNLOAD the correct version here in PhilPapers]. (shrink)

Concepts employed in folk descriptions of the world often turn out to be more perspectival than they seem at first sight, involving previously unrecognised sensitivity to the viewpoint or 'situation' of the user of the concept in question. Often, it is progress in science that reveals such perspectivity, and the deciding factor is that we realise that other creatures would apply the same concepts with different extension, in virtue of differences between their circumstances and ours. In this paper I argue (...) that causal concepts are perspectival in this way, and describe the 'situation' on which they depend in terms of an abstract characterisation of the viewpoint of a deliberating agent. I argue that this approach makes better sense than rivals of the apparent asymmetry and temporal orientation of the causal relation. (shrink)

The past century has witnessed numerous methodological innovations in probabilistic and statistical methods of causal inference (e.g., the graphical modelling and the potential outcomes frameworks, as introduced in Chapter 1). These innovations have not only enhanced the methodologies by which scientists across diverse domains make causal inference, but they have also made a profound impact on the way philosophers think about causation. The philosophical issues discussed in this thesis are stimulated and inspired by these methodological innovations. Chapter 2 addresses the (...) question of how the holding of screening-off conditions for a causal model depends on the choice of variables. As bridge principles between probability and causation, screening-off conditions (especially the Causal Markov Condition) play a key role in causal inference. However, it has been known that these conditions may fail due to poor variable choice. My aim in this chapter is to further examine those constraints on variable choice that are deemed necessary for the satisfaction of screening-off conditions. The idea of a well-defined (hypothetical) intervention is also crucial for reliable causal inference. Chapter 3 explores the question of when interventions invoked in causal inference are “well-defined” or unambiguous, and how this requirement constrains the choice of cause-variables. I propose that an intervention is well-defined just in case the effect of interest is well-defined (under ideal interventions), and that the intervention can serve as a suitable means to identify that effect. Based on this proposal, several distinct types of ambiguous interventions are identified. Methodological progress in causal inference also poses the following question: Can such progress shed light on the ontology of causation? My answer is yes. In Chapter 4, I develop a Carnapian-pragmatist approach to the ontology of causation as an alternative to existing metaphysical approaches. I argue that, compared to traditional metaphysics, the pragmatist approach provides a superior picture of how the ontology and methodology of causation interact with each other in scientific practice. I conclude in Chapter 5 that the thing we call “causation” consists in both the right worldly infrastructure (e.g., screening-off patterns and possibilities for interventions) and appropriate ways of framing this infrastructure. (shrink)

This book is an empirically informed investigation of the philosophical problem of mental causation, and simultaneously a philosophical investigation of the status of cognitive scientific generalisations. If there is such a thing as mental causation, and if we can classify the mental states involved in these causes in a way useful for making predictions and giving scientific explanations, then these states will be natural kinds. The first task, then, is to show that there is an account of natural kindhood that (...) can accommodate cognitive kinds. The second task is to say how the scientific statements made using these mental kinds are not susceptible to being reduced to statements about physical kinds, and in fact require taking into account facts at many levels of explanation, including the biological and social levels. Lastly, the case will be made for Virtual Machine Functionalism being the correct account of the relationship between cognitive states and the broader physical world. (shrink)

The idea that causation involves the production of changes due to the exertion of influence of something on something else—the core idea of causal realism—used to be the default view. Today this idea is at the heart of (i) transmission/causal process accounts, (ii) mechanistic accounts, and (iii) powers-based accounts. However, as I have previously argued (Ingthorsson 2021) the above-mentioned approaches are based—to varying degree—on the very problematic assumption that causal influence is essentially unidirectional; that it passes from whatever is the (...) cause to the effect. As first pointed out be Mario Bunge (1959), the idea that causal influence is unidirectional is incompatible with what is today considered a scientific fact, notably that all interactions are perfectly reciprocal; whenever any object exerts an influence on any other object, the latter simultaneously exerts the same kind of influence, of the same magnitude, on the former. Drawing on Bunge’s result, I have developed a fourth approach to efficient causation that accepts the reciprocity of interactions (Ingthorsson 2002 & 2021). According to this view a cause is not the action of something on something else that receives the influence, but the reciprocal action between powerful particulars which results in a modification of both sides, producing a new state of affairs. In this paper, I present the core ideas of the four different approaches to causal efficacy, what I think is problematic with the first three and finally attempt to compare how well the four approaches fare in explaining two often discussed types of causal interactions: (i) collisions between billiard balls, and (ii) how water dissolves salt. I argue that only reciprocal actions between powerful particulars can plausibly claim to fully account for these phenomena, in a manner compatible with the theories and findings of the natural sciences. (shrink)

Kuznet︠s︡ov, I. V. Kategorii︠a︡ prichinnosti i ee poznavatelʹnoe znachenie.--Shali︠u︡tin, S. M. Ob otrazhenii kak obshchem svoĭstve materii.--I︠U︡rgelenas, D. I. Teorii︠a︡ otrazhenii︠a︡ i poni︠a︡tie informat︠s︡ii.--Korneeva, A. I. Vozrastai︠u︡shchai︠a︡ rolʹ logicheskogo myshlenii︠a︡ v poznanii mira.--Klimashevskiĭ, G. Teoretiko-poznavatelʹnai︠a︡ rolʹ myslennogo ėksperimenta v fizike.-- Podosetnik, V. M. Gnoseologicheskoe znachenie faktov v poznanii obshchestvennykh i︠a︡vleniĭ.

Cause and effect relationships play a central role in how we perceive and make sense of the world around us, how we act upon it, and ultimately, how we understand ourselves. Almost two decades ago, computer scientist Judea Pearl made a breakthrough in understanding causality by discovering and systematically studying the “Ladder of Causation” [Pearl and Mackenzie 2018], a framework that highlights the distinct roles of seeing, doing, and imagining. In honor of this landmark discovery, we name this the Pearl (...) Causal Hierarchy (PCH). In this chapter, we develop a novel and comprehensive treatment of the PCH through two complementary lenses, one logical-probabilistic and another inferential-graphical. Following Pearl’s own presentation of the hierarchy, we begin by showing how the PCH organically emerges from a well-specified collection of causal mechanisms (a structural causal model, or SCM). We then turn to the logical lens. Our first result, the Causal Hierarchy Theorem (CHT), demonstrates that the three layers of the hierarchy almost always separate in a measure theoretic sense. Roughly speaking, the CHT says that data at one layer virtually always underdetermines information at higher layers. Since in most practical settings the scientist does not have access to the precise form of the underlying causal mechanisms – only to data generated by them with respect to some of PCH’s layers – this motivates us to study inferences within the PCH through the graphical lens. Specifically, we explore a set of methods known as causal inference that enable inferences bridging PCH’s layers given a partial specification of the SCM. For instance, one may want to infer what would happen had an intervention been performed in the environment (second-layer statement) when only passive observations (first-layer data) are available. We introduce a family of graphical models that allows the scientist to represent such a partial specification of the SCM in a cognitively meaningful and parsimonious way. Finally, we investigate an inferential system known as docalculus, showing how it can be sufficient, and in many cases necessary, to allow inferences across PCH’s layers. We believe that connecting with the essential dimensions of human experience as delineated by the PCH is a critical step towards creating the next generation of AI systems that will be safe, robust, human-compatible, and aligned with the social good. (shrink)

On the recently suggested loophole view of causal closure, nothing in a universe has its cause coming from another universe. It is allowed, though, that something, especially a first thing, can have its cause situated in an interface between universes. However, the possibility of such an interface does not mean that there is any actual interface. In fact, there are several major obstacles to be managed before an interface should be hoped for. One such obstacle, the need for an account (...) of how objects in one universe relate to objects in another universe, is addressed in this paper. The outcome is positive and suggests that objects of different ontological status relate as the kind ‘object’. Some positive and negative properties of such higher-order objects are noted. (shrink)

In 1982, when computers were just becoming widely available, I was a graduate student beginning my work with Clark Glymour on a PhD thesis entitled: “Causality in the Social Sciences.” Dazed and confused by the vast philosophical literature on causation, I found relative solace in the clarity of Structural Equation Models (SEMs), a form of statistical model used commonly by practicing sociologists, political scientists, etc., to model causal hypotheses with which associations among measured variables might be explained. The statistical literature (...) around SEMs was vast as well, but Clark had extracted from it a particular kind of evidential constraint first studied by Charles Spearman at the beginning of the 20th century, the “vanishing tetrad difference.”1 As it turned out, certain kinds of causal structures entailed these constraints, and others did not. Spearman used this lever to argue for the existence of a single, general intelligence factor, the infamous g (Spearman, 1904). (shrink)

Causal Bayes nets (CBNs) provide one of the most powerful tools for modelling coarse-grained type-level causal structure. As in other fields (e.g., thermodynamics) the question arises how such coarse-grained characterisations are related to the characterisation of their underlying structure (in this case: token-level causal relations). Answering this question meets what is called a “coherence-requirement” in the reduction debate: How are different accounts of one and the same system (or kind of system) related to each other. We argue that CBNs as (...) tools for type-level causal inference are abstract enough to roughly fit any current token-level theory of causation as long as certain modelling assumptions are satisfied, but accounts of actual causation, i.e. accounts that attempt to infer token-causation based on CBNs, for the very same reason, face certain limitations. (shrink)

Yamauchi Tokuryū, 2020. Logos et Lemme: Pensée occidentale, pensée orientale 『ロゴスとレンマ』（1974）. Translated by Augustin Berque with the assistance of Romaric Jannel. Paris: CNRS Éditions.

Yamauchi Tokuryū, 2020. Logos et Lemme: Pensée occidentale, pensée orientale 『ロゴスとレンマ』（1974）. Translated by Augustin Berque with the assistance of Romaric Jannel. Paris: CNRS Éditions.

This paper proposes a reinterpretation of the Chinese worldview on equilibrium/nonequilibrium and yin-yang. Important terminologies and concepts that constitute Yijing have correlative aspects with irreversible thermodynamics and quantum reality- instability, nonlinearity, nonequilibrium and temporality. Ilya Prigogine is a Nobel laureate noted for his contribution to dissipative structures and their role in thermodynamic systems far from equilibrium, complexity and irreversibility. His expressions, as argued in this paper, resonate with the principles in Yijing. Thus, this paper attempts to re-state existing interpretations of (...) Yijing’s ideas with reference to science. Understanding Yijing’s terms and concepts must be contextualised to account for its pervasiveness of temporality and the change process. Otherwise, these cardinal concepts may be misconstrued as a hodgepodge of Eastern traditions with no relevance to modern science. This paper concentrates on the fundamental role of indeterminism in nonlinear systems on classical and quantum levels using Yijing’s conceptual framework. It concludes that the dominant ideas in Yijing and ancient Chinese philosophy resonate with the current scientific belief – the end of certainty. Instability, far-from-equilibrium, irreversibility, probability, bifurcation, and self-organisation are intrinsic properties of nature appearing at all levels, from particle, protein folding, and DNA double helix to cosmological scales. Information is the basis of all changes, and the agency of change is the human (‘ren’) with a consciousness existing in the probability space between heaven (‘tian’) and earth (‘di’). Finally, this paper outlines a modelling approach with the self-organising human in the centre between heaven and earth, representing living systems as discrete dynamical systems presented with binary choices (yin-yang). The interplay of yin and yang lines in a hexagram is thought to reflect the changing dynamics of a given situation, and the interpretation of the hexagram is based on the relationships between the yin and yang lines based on informational availability. In this way, the concepts of yin-yang and information causality are central to Yijing's understanding of change and are clarified in this paper. (shrink)

This paper presents Integrated Information Theory (IIT) 4.0. IIT aims to account for the properties of experience in physical (operational) terms. It identifies the essential properties of experience (axioms), infers the necessary and sufficient properties that its substrate must satisfy (postulates), and expresses them in mathematical terms. In principle, the postulates can be applied to any system of units in a state to determine whether it is conscious, to what degree, and in what way. IIT offers a parsimonious explanation of (...) empirical evidence, makes testable predictions, and permits inferences and extrapolations. IIT 4.0 incorporates several developments of the past ten years, including a more accurate translation of axioms into postulates and mathematical expressions, the introduction of a unique measure of intrinsic information that is consistent with the postulates, and an explicit assessment of causal relations. By fully unfolding a system's irreducible cause-effect power, the distinctions and relations specified by a substrate can account for the quality of experience. (shrink)

It seems intuitive to think that if you contribute more to an outcome, you should be more morally responsible for it. Some philosophers think this is correct. They accept the thesis that ceteris paribus one's degree of moral responsibility for an outcome is proportionate to one's degree of causal contribution to that outcome. Yet, what the degree of causal contribution amounts to remains unclear in the literature. Hence, the underlying idea in this thesis remains equally unclear. In this article, I (...) will consider various plausible criteria for measuring degrees of causal contribution. After each of these criteria, I will show that this thesis entails implausible results. I will also show that there are other plausible theoretical options that can account for the kind of cases that motivate this thesis. I will conclude that we should reject this thesis. (shrink)

A theoretical framework is provided to explore teleonomy as a problem of self-causation, distinct from upward, downward and reticulate causation. Causality theories in biology are often formulated within hierarchy theories, where causation is conceptualized as running up or down the rungs of a ladder-like hierarchy or, more recently, as moving between multiple hierarchies. Research on the genealogy of cosmologies demonstrates that in addition to hierarchy theories, causality theories also depend upon ideas of time. This paper explores the roots and impact (...) of both time and hierarchy thinking on causal reasoning in the evolutionary sciences. Within evolutionary biology, the Neodarwinian synthesis adheres to a linear notion of time associated with linear hierarchies that portray upward causation. Eco-evo-devo schools recognize the importance of downward causation and consequently receive resistance from the standard view because downward causation is sometimes understood as backward causation, considered impossible by adherents of a linear time model. In contrast, downward causation works with a spatial or presential time notion. Hybridization, lateral gene transfer, infective heredity, symbiosis and symbiogenesis require recognition of reticulate causation occurring in both space and time, or spacetime, between distinct and interacting ontological hierarchies. Teleonomy is distinct from these types of causation because it invokes the problem of self-causation. By asking how the focal level in a hierarchy can persist through time, self-causation raises philosophical concerns on the nature of duration, identity and individuality. (shrink)

Many powers-realists assume that the powers of objects are identical with the dispositions of objects and, hence, that ‘power’ and ‘disposition’ are interchangeable. In this article, I aim to disentangle dispositions from powers with the goal of getting a better sense of how powers and dispositions relate to one another. I present and defend a modest realism about dispositions built upon a standard strong realism about powers. I argue that each correct disposition-ascription we can make of an object is made (...) true by the manifestations towards which a given power or collection of powers of the object is directed.RésuméDe nombreux réalistes des pouvoirs supposent que les pouvoirs des objets sont identiques aux dispositions des objets et, par conséquent, que le « pouvoir » et la « disposition » sont interchangeables. Dans cet article, j'ai pour objectif de démêler les dispositions des pouvoirs dans le but d'avoir une meilleure idée de la façon dont les pouvoirs et les dispositions se rapportent les uns aux autres. Je présente et défends un réalisme des dispositions modeste fondées sur un réalisme des pouvoirs standard fort. Je soutiens que chaque disposition-ascription correcte que nous pouvons faire d'un objet est rendue vraie par les manifestations vers lesquelles un pouvoir donné ou une collection de pouvoirs de l'objet est dirigé. (shrink)

I argue that Émilie Du Châtelet breaks with Christian Wolff regarding the scope and epistemological content of the principle of sufficient reason, despite his influence on her basic ontology and their agreement that the principle of sufficient reason has foundational importance. These differences have decisive consequences for the ways in which Du Châtelet and Wolff conceive of science.

In this paper, I begin with Joseph Raz’s remarks on H.L.A. Hart’s contribution to general philosophy, before proposing a counterexample to the is-ought gap.

This paper examines the role of reason in Shepherd's account of acquiring knowledge of the external world via first principles. Reason is important, but does not have a foundational role. Certain principles enable us to draw the required inferences for acquiring knowledge of the external world. These principles are basic, foundational and, more importantly, self‐evident and thus justified in other ways than by demonstration. Justificatory demonstrations of these principles are neither required, nor possible. By drawing on textual and contextual evidence, (...) I will show that Shepherd should have said that we know the first principles of any science, in general, and that “everything which begins to exist must have a cause”, in particular, via intuition, not via reason. Reasoning about such principles can help their self‐evidence shine through in certain cases; their justification, and our being justified in believing them, does not come from this reasoning, however. (shrink)

In many spheres, the law takes the legal concept of causation to correspond to the folk concept (the correspondence assumption). Courts, including the US Supreme Court, tend to insist on the "common understanding" and that which is "natural to say" (Burrage v. United States) when it comes to expressions relating to causation, and frequently refuse to clarify the expression to juries. As recent work in psychology and experimental philosophy has uncovered, lay attributions of causation are susceptible to a great number (...) of unexpected factors, some of which seem rather peripheral to causation. One of those is the norm effect (Knobe & Fraser, 2008): Agents who, in acting as they do, break a salient norm, are more likely to be considered as having caused a certain consequence than when they do not violate a norm. According to some (e.g., Alicke, 1992) this constitutes a bias. According to others (e.g., Sytsma, 2020), the folk concept of causation is sensitive to normative factors, and there’s nothing wrong with that. In this paper, we explore the question whether the norm effect should be considered a bias from the legal perspective on the one hand, and from the psychological perspective on the other. To do this, we test whether norms which are nonpertinent to the consequences or outright silly also impact causation judgements. The data from two preregistered experiments (total N=593) clearly show they do. This, we argue, makes the bias interpretation plausible from the psychological perspective, and both plausible and problematic from the legal perspective. It also shows that the law should abstain from unreflectively assuming conceptual correspondence between legal and ordinary language concepts. (shrink)

For decades, much literature on causality has focused on causal processes and causal reasoning in the natural sciences. According to a relatively new trend however, such research on causality remains insufficient because of its refusal to accept a certain degree of pluralism within the concept, a pluralism that is evident in how we use ideas of cause and effect in everyday life. I will build on work in this latter trend, following philosophers like G. E. M. Anscombe and N. Cartwright. (...) I explore the limits of the concept of causality by determining the extent to which our ideas can remain consistent as we stretch this concept along two dimensions, one concerning the maximizing of the effect and the other the maximizing of explanatory depth. Dealing with the cause of the universe, such an investigation touches upon some issues in current empirical cosmology and revisits some classic arguments regarding philosophy of religion and the Platonic notion of participation. The results indicate that the use of current conceptual, logical and analytic tools can deliver new insights that are useful especially for those interested in how causality in the natural sciences links with causality in everyday life. (shrink)

Which country, politician, or policy is more of a cause of the Covid-19 pandemic death toll? Which of the two factories causally contributed more to the pollution of the nearby river? A wide-ranging portion of our everyday thought and talk, and attitudes rely on a graded notion of causation. However, it is sometimes highlighted that on most contemporary accounts, causation is on-off. Some philosophers further question the legitimacy of talk of degrees of causation and suggest that we avoid it. Some (...) hold that the notion of degrees of causation is an illusion. In this paper, I’ll argue that causation does come in degrees. (shrink)

ABSTRACT Causes must be distinct from their effects. If the temperature in a room is 15°F, this can cause water pipes to freeze. However, the temperature’s being 15°F is not a cause of the temperature’s being below the freezing point. In general, conceptual, logical, mathematical, and other non-causal dependence relations should not be misclassified as causal. In this paper, I discuss how interventionist theories of causation can meet the challenge of distinguishing between (direct or indirect) causal relations and dependence relations (...) that are due to non-causal factors. I survey several approaches to solving this problem, and propose a novel criterion based on the notion of supervenience. According to this criterion, variables are sufficiently distinct to qualify as the relata of a causal relation iff they do not have overlapping minimal supervenience bases. (shrink)

The paper is concentrated on the special changes of the conception of causality from quantum mechanics to quantum information meaning as a background the revolution implemented by the former to classical physics and science after Max Born’s probabilistic reinterpretation of wave function. Those changes can be enumerated so: (1) quantum information describes the general case of the relation of two wave functions, and particularly, the causal amendment of a single one; (2) it keeps the physical description to be causal by (...) the conservation of quantum information and in accordance with Born’s interpretation; (3) it introduces inverse causality, “backwards in time”, observable “forwards in time” as the fundamentally random probability density distribution of all possible measurements of any physical quantity in quantum mechanics; (4) it involves a kind of “bidirectional causality” unifying (4.1) the classical determinism of cause and effect, (4.2) the probabilistic causality of quantum mechanics, and (4.3) the reversibility of any coherent state; (5) it identifies determinism with the function successor in Peano arithmetic, and its proper generalized causality with the information function successor in Hilbert arithmetic. (shrink)

Our approach aims at accounting for causal claims in terms of how the physical states of the underlying dynamical system evolve with time. Causal claims assert connections between two sets of physicals states—their truth depends on whether the two sets in question are genuinely connected by time evolution such that physical states from one set evolve with time into the states of the other set. We demonstrate the virtues of our approach by showing how it is able to account for (...) typical causes, causally relevant factors, being ‘the’ cause, and cases of overdetermination and causation by absences. (shrink)

We aim to devise a Ramsey test analysis of actual causation. Our method is to define a strengthened Ramsey test for causal models. Unlike the accounts of Halpern and Pearl ([2005]) and Halpern ([2015]), the resulting analysis deals satisfactorily with both over- determination and conjunctive scenarios.

Causation is a deeply intuitive and familiar relation, gripped powerfully by common sense. Or so it seems. As is typical in philosophy, however, that deep intuitive familiarity has not led to any philosophical account of causation that is at once clean, precise, and widely agreed upon. Not for lack of trying: the last thirty years or so have seen dozens of attempts to provide such an account, and the pace of development is, if anything, accelerating. (See Collins et al. [2003a] (...) for a comprehensive sampling of the latest work.). (shrink)

I deny that the world is fundamentally causal, deriving the skepticism on non-Humean grounds from our enduring failures to find a contingent, universal principle of causality that holds true of our science. I explain the prevalence and fertility of causal notions in science by arguing that a causal character for many sciences can be recovered, when they are restricted to appropriately hospitable domains. There they conform to a loose collection of causal notions that form a folk science of causation. This (...) recovery of causation exploits the same generative power of reduction relations that allows us to recover gravity as a force from Einstein's general relativity and heat as a conserved fluid, the caloric, from modern thermal physics, when each theory is restricted to appropriate domains. Causes are real in science to the same degree as caloric and gravitational forces. (shrink)

The problem of indeterminism in quantum mechanics usually being considered as a generalization determinism of classical mechanics and physics for the case of discrete (quantum) changes is interpreted as an only mathematical problem referring to the relation of a set of independent choices to a well-ordered series therefore regulated by the equivalence of the axiom of choice and the well-ordering “theorem”. The former corresponds to quantum indeterminism, and the latter, to classical determinism. No other premises (besides the above only mathematical (...) equivalence) are necessary to explain how the probabilistic causation of quantum mechanics refers to the unambiguous determinism of classical physics. The same equivalence underlies the mathematical formalism of quantum mechanics. It merged the well-ordered components of the vectors of Heisenberg’s matrix mechanics and the non-ordered members of the wave functions of Schrödinger’s undulatory mechanics. The mathematical condition of that merging is just the equivalence of the axiom of choice and the well-ordering theorem implying in turn Max Born’s probabilistic interpretation of quantum mechanics. Particularly, energy conservation is justified differently than classical physics. It is due to the equivalence at issue rather than to the principle of least action. One may involve two forms of energy conservation corresponding whether to the smooth changes of classical physics or to the discrete changes of quantum mechanics. Further both kinds of changes can be equated to each other under the unified energy conservation as well as the conditions for the violation of energy conservation to be investigated therefore directing to a certain generalization of energy conservation. (shrink)

What distinguishes causation from grounding? One suggestion is that causation, but not grounding, occurs over time. Recently, however, counterexamples to this simple temporal criterion have been offered. In this paper, we situate the temporal criterion within a broader framework that focuses on two aspects: locational overlapping in space and time and the presence of intermediaries in space and time. We consider, and reject, the idea that the difference between grounding and causation is that grounding can occur without intermediaries. We go (...) on to use the fact that grounding and causation both involve intermediaries to develop a better temporal criterion for distinguishing causation from grounding. The criterion is this: when a cause and effect are spatially disjoint, there is always a chain of causal intermediaries between the cause and the effect that are extended in time. By contrast, when the grounds and the grounded are spatially disjoint, there is always a chain of grounding intermediaries, but the chain need not be extended in time, it can be purely spatial. The difference between grounding and causation, then, is that causation requires time for chaining in a way that grounding does not. (shrink)

In this article, I defend my previous argument that natural divine causation suffers under the problem of causal overdetermination and that it cannot serve as a line of demarcation between theistic evolution (TE) and intelligent design (ID). I do this in light of Christoffer Skogholt's critique of my article. I argue that Skogholt underestimates the naturalistic ambitions of some current thinkers in TE and fails, therefore, to adequately respond to my main argument. I also outline how partial causation better serves (...) as a model for the relationship between God's providence and evolution. (shrink)

In his article on the foundations of Ficino’s ideas on magic, James Hankins observes that, where Ficino justifies non-material causation in the universe, he is heavily indebted to Avicenna. As Hankins also points out, this Avicennan idea clearly violates the Aristotelian maxim that ‘physical causation requires contact’. Because Avicenna holds the view that the soul is neither a physical entity nor simply the form of body, Avicenna’s consent to the soul to manipulate material objects means assignment of the soul to (...) perform actions upon physical nature. According to Hankins, this consent resorts to a vertical connectivity between physical objects and the human soul. However, we do not see in Hankins’s argument how this connection can occur according to Avicenna and on what grounds Avicenna lets the soul cause changes on material objects. How does this non-material causation take place? (shrink)

The theistic doctrine of creation highlights the significance of the world's dependence on God. For this doctrine, a variety of justifications have been offered based on the ontological and epistemological commitments of a philosopher or theologian. In this dissertation, I defend the thesis that the theistic doctrine of creation is strongly justified when on the one hand the integrity of nature is established by affirming causal necessity while on the other hand the sovereignty of God is maintained by affirming divine (...) simplicity, eternity, and immutability. To construct my argument, in the first chapter, I examine the Aristotelian roots of causal necessity and its development by Avicenna. I also consider objections to causal necessity raised by Hume and al-Ghazālī and some contemporary objections by David Lewis. In the second chapter, I identify three competing theses to explain the integrity of nature, namely, the regularism, the extrinsic necessitarianism, and the intrinsic necessitarianism. I conclude that the intrinsic necessitarianism is the strongest among them. In the third chapter, I make a case for the sovereignty of God by exploring the limits of the concept of the theistic God and claim that sovereignty is conditional on immutability, simplicity, and eternity, which qualify the divine attributes of knowledge, power, and goodness. In the last chapter, after analyzing strengths and weaknesses of theistic accounts of creation, I propose an account of ontological dependence by extending Avicenna's account of creation, which consists in God's conferral of existence, to His sustaining activity at all times during which an object endures. (shrink)

Most philosophers of physics are eliminativists about causation. Following Bertrand Russell’s lead, they think that causation is a folk concept that cannot be rationally reconstructed within a worldview informed by contemporary physics. Against this thesis, I argue that physics contributes to shaping the concept of causation, in two ways. 1. Special Relativity is a physical theory that expresses causal constraints. 2. The physical concept of a conserved quantity can be used in the functional reduction of the notion of causation. The (...) empirical part of this reduction makes the hypothesis that the transference of an amount of a conserved quantity is a necessary and sufficient condition for causation. This hypothesis is defended against several objections from physics: that amounts of energy do not possess the appropriate identity conditions required for being able to be transmitted, that there is no universal principle of the conservation of energy in General Relativity, and that there are at least two types of physical systems in which causation does not involve any transference: entangled systems in quantum mechanics and the Aharanov-Bohm effect. In order to show that physics provides means to elaborate the concept of causation it is important to avoid certain misunderstandings. In particular, the claim that there is causation in a physical world does not mean that causation is an additional ingredient of the "furniture" of the world, over and above the ingredients identified by physics. (shrink)