This paper has two interrelated aims. The primary aim is to specify the character of philosophical theories of mental content that are usually classified as ‘Causal Theories of Intentionality’, ‘Causal Theories of Representation’, or ‘Causal Theories of Mental Content’ (CTs). More specifically, the aim is to characterize the role and place of causation in philosophical reflections on the nature of mental content, as suggested by theories of this kind. Elucidation of the role of the concept of causation (...) in CTs requires examining the philosophical background against which versions of CTs are proposed; therefore the second aim of this paper is to clarify the link between CTs and the two philosophical theories that accompany it: the doctrine of philosophical naturalism (PN) and the representational theory of mind (RTM). Clarification of the relationship between the three theories is not only necessary for an adequate specification of the causal component that plays a central role in CTs, and so for a better understanding of CTs themselves; it also shows how the role that causation plays in CTs implies a genuinely relational conception of intentionality. (shrink)

Bayes nets are formal representations of causal systems that many psychologists have claimed as plausible mental representations. One purported advantage of Bayes nets is that they may provide a theory of counterfactual conditionals, such as If Calvin had been at the party, Miriam would have left early. This article compares two proposed Bayes net theories as models of people's understanding of counterfactuals. Experiments 1-3 show that neither theory makes correct predictions about backtracking counterfactuals (in which the event (...) of the if-clause occurs after the event of the then-clause), and Experiment 4 shows the same is true of forward counterfactuals. An amended version of one of the approaches, however, can provide a more accurate account of these data. (shrink)

My goal is to define intending. I defend the view that believing and desiring something are necessary for intending it. They are not sufficient, however, for some things we both expect and want (e.g., the sun to rise tomorrow) are unintendable. Restricting the objects of intention to our own future actions is unwarranted and unhelpful. Rather, the belief involved in intending must be based on the desire in a certain way. En route, I argue that expected but unwanted consequences are (...) not intended, examine the two senses of "desire," distinguish intending from being willing, and relate intending to a variety of other propositional at? titudes. (shrink)

It is generally agreed upon that Grice's causal theory of perception describes a necessary condition for perception. It does not describe sufficient conditions, however, since there are entities in causal chains that we do not perceive and not all causal chains yield perceptions. One strategy for overcoming these problems is that of strengthening the notion of causality. Another is that of specifying the criteria according to which perceptual experiences should match the way the world is. Finally, (...) one can also try to provide sufficient conditions by elaborating on the content of perceptual experiences. These different strategies are considered in this paper, with the conclusion that none of them is successful. However, a careful examination of their problems points towards the general solution that we outline at the end. (shrink)

This work presents a causal conception of metaphysical modality in which a state of affairs is metaphysically possible if and only if it can be caused (in the past, the present or the future) by current entities. The conception is contrasted with what is called the "combinatorial" conception of modality, in which everything can coexist with anything else. This work explains how the notion of 'causality' should be construed in the causal theory, what difference exists between modalities (...) thus defined from nomological modality, how accessibility relations between possible worlds should be interpreted, and what is the relation between the causal conception and the necessity of origin. (shrink)

On a causal theory of rational behavior, behavior is just a causal consequence of the reasons an actor has. One of the difficulties with this theory has been the possibility of the "wayward causal chains," according to which reasons can cause the expected output, but in such an unusual way that the output is clearly not intentional. The inability to find a general way of excluding these wayward chains without implicitly appealing to elements incompatible with (...) a pure causal account (like brute acts of will) has been a problem for the causal theory. This essay attempts to find a general solution to the problem. The solution rests on the premise that behavior-producing systems are goal-directed, and that on a purely causal analysis of goal-directedness it can be shown that the wayward chains' resulting in the goal is purely fortuitous because these chains do not subserve the function of the system. (shrink)

cuted actions. It has been applied to several challenge problems in the theory of commonsense knowledge. We study the relationship between this formalism and other work on nonmonotonic reasoning and knowl-.

This paper attempts to answer the question of what defines mnemonic confabulation vis-à-vis genuine memory. The two extant accounts of mnemonic confabulation as “false memory” and as ill-grounded memory are shown to be problematic, for they cannot account for the possibility of veridical confabulation, ill-grounded memory, and wellgrounded confabulation. This paper argues that the defining characteristic of mnemonic confabulation is that it lacks the appropriate causal history. In the confabulation case, there is no proper counterfactual dependence of the state (...) of seeming to remember on the corresponding past representation. (shrink)

This thesis investigates the causal theory of properties (CTP). CTP states that properties must be understood via the complicated network of causal relations to which a property can contribute. If an object instantiates the property of being 900C, for instance, it will burn human skin on contact, feel warm to us if near, etc. In order to best understand CTP, I argue that we need to distinguish between properties and particular instances of them. Properties should be analysed (...) via the causal relations their instances stand in, it is this oven’s being 900C which causes my skin to burn, etc. The resulting CTP offers an illuminating analysis of properties. First, it provides a criterion of identity for properties, their identity being analysed via the causal roles property instances realise. It also offers an account of how property instances are sorted into genuine kinds, in cases of determinables and determinates. I show how we can distinguish between genuine and non-genuine similarity via the property instances of objects. The implications of CTP for an analysis of causation are then investigated. I argue that the proposed CTP offers a plausible causal ontology. The fine-grainedness of property instances enables us to capture the subtleties involved in questions concerning what causes what. But, even more importantly, CTP enables us to reconcile two highly attractive theses concerning the causal relation. The first of these is the generalist’s thesis. This states that causal relations are part of more general patterns. The second of these is the singularist’s thesis. This states that the causal connection between two entities, doesn’t depend upon anything extraneous to that relation. I argue that by combining CTP with an ontology of tropes, we can thereby respect what is driving both singularism and generalism.Logic & Metaphysics. (shrink)

We develop a new version of the causal theory of spacetime. Whereas traditional versions of the theory seek to identify spatiotemporal relations with causal relations, the version we develop takes causal relations to be the grounds for spatiotemporal relations. Causation is thus distinct from, and more basic than, spacetime. We argue that this non-identity theory, suitably developed, avoids the challenges facing the traditional identity theory.

This chapter contains sections titled: Action Intentional vs Unintentional Action Autonomous Action Action for Reasons References Further reading.

There is a distinction between being afraid and being afraid that something is the case. Kathy may be afraid that it will rain without being afraid, and may be afraid without being afraid that it will rain. We shall say that the distinction is between experiential and propositional fear. To be afraid is to experience fear, to be in a state of fear. The state takes many forms, such as fright, terror, and dread. To be afraid that something is the (...) case is to have a certain propositional attitude. We may have reasons for fearing, or being fearful, that it is. My goal is to explain what it means to experience fear. I shall argue that experiential fear can be defined in terms of propositional fear. The basic idea is that fear is experienced when an occurrent propositional fear of harm causes involuntary arousal and unhappiness in a direct way. The degree of fear experienced is the extent of involuntary arousal attributable to the subject's propositional fear. We shall see how this definition accounts for the similarities and differences between fear and the related concepts of hope and anxiety. (shrink)

At the very heart of the causal theory of perception are the peculiar examples sometimes called veridical hallucinations. These examples originate with Grice, who used them to prove ‘conclusively’ that when we say, for example, ‘Jane saw John’, we mean that John is the cause of certain visual experiences or impressions had by Jane.

Causal theories of mental content (CTs) ground certain aspects of a concept's meaning in the causal relations a concept bears to what it represents. Section 1 explains the problems CTs are meant to solve and introduces terminology commonly used to discuss these problems. Section 2 specifies criteria that any acceptable CT must satisfy. Sections 3, 4, and 5 critically survey various CTs, including those proposed by Fred Dretske, Jerry Fodor, Ruth Garrett Millikan, David Papineau, Dennis Stampe, Dan Ryder, (...) and the author himself. The final section considers general objections to the causal approach. (shrink)

The causal theory of action is widely recognized in the literature of the philosophy of action as the "standard story" of human action and agency -- the nearest approximation in the field to a theoretical orthodoxy. This volume brings together leading figures working in action theory today to discuss issues relating to the CTA and its applications, which range from experimental philosophy to moral psychology. Some of the contributors defend the theory while others criticize it; some (...) draw from historical sources while others focus on recent developments; some rely on the tools of analytic philosophy while others cite the latest empirical research on human action. All agree, however, on the centrality of the CTA in the philosophy of action. The contributors first consider metaphysical issues, then reasons-explanations of action, and, finally, new directions for thinking about the CTA. They discuss such topics as the tenability of some alternatives to the CTA; basic causal deviance; the etiology of action ; teleologism and anticausalism; and the compatibility of the CTA with theories of embodied cognition. Two contributors engage in an exchange of views on intentional omissions that stretches over four essays, directly responding to each other in their follow-up essays. As the action -oriented perspective becomes more influential in philosophy of mind and philosophy of cognitive science, this volume offers a long-needed debate over foundational issues. Contributors: Fred Adams, Jesús H. Aguilar, John Bishop, Andrei A. Buckareff, Randolph Clarke, Jennifer Hornsby, Alicia Juarrero, Alfred R. Mele, Michael S. Moore, Thomas Nadelhoffer, Josef Perner, Johannes Roessler, David-Hillel Ruben, Carolina Sartorio, Michael Smith, Rowland Stout The hardcover edition does not include a dust jacket. (shrink)

It is natural to think of remembering in terms of causation: I can recall a recent dinner with a friend because I experienced that dinner. Some fifty years ago, Martin and Deutscher (1966) turned this basic thought into a full-fledged theory of memory, a theory that came to dominate the landscape in the philosophy of memory. Remembering, Martin and Deutscher argue, requires the existence of a specific sort of causal connection between the rememberer's original experience of an (...) event and his later representation of that event: a causal connection sustained by a memory trace. In recent years, it has become apparent that this reference to memory traces may be out of step with memory science. Contemporary proponents of the causal theory are thus confronted with the question: is it possible to develop an empirically adequate version of the theory, or is it time to move beyond it? This chapter traces the recent history of the causal theory, showing how increased awareness of the theory’s problems has led to the development of modified version of the causal theory and ultimately to the emergence of postcausal theories. (shrink)

Some mental states are about themselves. Nothing is a cause of itself. So some mental states are not about their causes; they are about things distinct from their causes. If this argument is sound, it spells trouble for causal theories of mental content—the precise sort of trouble depending on the precise sort of causal theory. This paper shows that the argument is sound (§§1-3), and then spells out the trouble (§4).

Martin and Deutscher’s causal theory of remembering holds that a memory trace serves as a necessary causal link between any genuine episode of remembering and the event it enables one to recall. In recent years, the causal theory has come under fire from researchers across philosophy and cognitive science, who argue that results from the scientific study of memory are incompatible with the kinds of memory traces that Martin and Deutscher hold essential to remembering. Of (...) special note, these critics observe, is that a single memory trace can be shaped by multiple past experiences. This appears to prevent traces from underwriting Martin and Deutscher’s distinction between remembering an event and merely forming an accurate representation of it. This paper accepts such criticisms of the standard causal theory and, through considering the phenomenon forgetting through repetition, raises several others. A substantially revised causal theory is then developed, compatible with the thesis that individual memory traces are shaped by multiple past experiences. The key strategy is to conceive of episodic remembering not as the simple retrieval and projection of a static memory trace, but as a complex quasi-inferential process that makes use of multiple forms of information and cues—“prop-like” memory traces included—in generating the experience known as episodic remembering. When remembering is understood as a multi-componential process, there are a variety of ways in which a representation of the past may be appropriately causally dependent upon a prior experience of the event remembered. (shrink)

According to the Causal Theory of Memory, remembering a particular past event requires a causal connection between that event and its subsequent representation in memory, specifically, a connection sustained by a memory trace. The CTM is the default view of memory in contemporary philosophy, but debates persist over what the involved memory traces must be like. Martin and Deutscher argued that the CTM required memory traces to be structural analogues of past events. Bernecker and Michaelian, contemporary CTM (...) proponents, reject structural analogues in favor of memory traces as distributed patterns of event features. The proposals are understood as distinct accounts of how memory traces represent past events. But there are two distinct questions one could ask about a trace’s representational features. One might ask how memory traces, qua mental representations, have their semantic properties. Or, what makes memory traces, qua mental representations of memories, distinct from other mental representations. Proponents of the CTM, both past and present, have failed to keep these two questions distinct. The result is a serious but unnoticed problem for the CTM in its current form. Distributed memory traces are incompatible with the CTM. Such traces do not provide a way to track the causal history of individual memories, as the CTM requires. If memory traces are distributed patterns of event features, as Bernecker and Michaelian each claim, then the CTM cannot be right. (shrink)

Goldman (1967) proposed that a subject s knows p if and only if p is appropriately causally connected to s’s believing p. He later on abandoned this theory (Goldman, 1976). The main objection to the theory is that the causal connection required by Goldman is compatible with certain problematic forms of luck. In this paper we argue that Goldman’s causal theory of knowledge can overcome the luck problem if causation is understood along interventionist lines. We (...) also show that the modified theory leads to the correct results in contexts involving other prominent forms of epistemic luck and compare it with other accounts on the market. (shrink)

In Memory: A Philosophical Study, Bernecker argues for an account of contiguity. This Contiguity View is meant to solve relearning and prompting, wayward causation problems plaguing the causal theory of memory. I argue that Bernecker’s Contiguity View fails in this task. Contiguity is too weak to prevent relearning and too strong to allow prompting. These failures illustrate a problem inherent in accounts of memory causation. Relearning and prompting are both causal relations, wayward only with respect to our (...) interest in specifying remembering’s requirements. Solving them requires saying more about remembering, not causation. I conclude by sketching such an account. (shrink)

This paper brings together the Sarvāstivāda (a major school of Abhidharma Buddhism) and Miller's (2019) moving spotlight theory to see how presentness is explained in terms of causation. The paper argues that a causal theory of presentness like Miller's encounters a dilemma: causation is either synchronic or diachronic, but neither is safe in the presence of the challenges. On the one hand, if causation is synchronic, how does a causal chain extend over time so that the (...) wave of causation (and hence the spotlight) can move at all? On the other, if causation is diachronic, then a present moment has a temporal extension enough to accommodate a cause and its proximate effect. The paper proposes a synchronic notion of causation that counters the first challenge. This can be done by bringing together the Sarvāstivādin grasp‐production model of causation, some Stoic ideas about causation, and some Armstrong's metaphysics. (shrink)

Causal theories of mental content attempt to explain how thoughts can be about things. They attempt to explain how one can think about, for example, dogs. These theories begin with the idea that there are mental representations and that thoughts are meaningful in virtue of a causal connection between a mental representation and some part of the world that is represented. In other words, the point of departure for these theories is that thoughts of dogs are about dogs (...) because dogs cause the mental representations of dogs. (shrink)

In this paper, I utilise the tools of analytic philosophy to amalgamate mono-causal and multi-causal theories of disease. My aim is to better integrate viral and socio-economic explanations of AIDS in particular, and to consider how the perceived divide between mono-causal and multi-causal theories played a role in the tragedy of AIDS denialism in South Africa in the early 2000s. Currently, there is conceptual ambiguity surrounding the relationship between mono-causal and multi-causal theories in biomedicine (...) and epidemiology. Mono-causal theories focus on single, typically microbial, sources of illness and are most concerned with infectious diseases. By contrast, multi-causal theories allow for multiple factors to underpin a disease’s aetiology, including socio-economic and behavioural factors, and they usually focus on chronic non-communicable diseases. However, if these theories are taken to be strictly distinct, this prevents the inclusion of both microbial and socio-economic factors in a single explanation of any particular disease. This strict distinction became a problem when trying to explain the disproportionate prevalence of AIDS in southern Africa and ultimately contributed to the tragedy of AIDS denialism in South Africa. In tandem with viewing how the perceived divide between multi-causal and mono-causal theories underpinned AIDS denialism, I examine Thabo Mbeki’s specific role, while acknowledging that AIDS is being deprioritised on a broader international level. Overall, I will demonstrate that any long-term plan to eliminate AIDS will require viral and socio-economic factors to be considered simultaneously and that such a theoretical approach requires a clearer understanding of the underlying concepts of disease aetiology. (shrink)

Introduces and explains the basic argument for a causal theory of action‐explanation, and defends it against various non‐causal views of action: explaining an action is explaining why something happened, and an explanation of why something happened is always a causal explanation. But what is involved in the claim that reason‐explanation is a form of causal explanation? The chapter begins to answer that question. First, it considers the relation between causal explanation, on the one hand, (...) and the singular relation of causation, on the other. Second, it considers the relation between mental causation and physical causation, defending the idea that we cannot take a purely mentalist view of mental causation. (shrink)

The aim to provide a causal theory of spacetime is not new. The overall program, however, was largely deemed unsuccessful, chiefly due to criticism voiced by Smart (Monist 53:385–395, 1969), Nerlich (Br J Philos Sci 33(4):361–388, 1982) and Earman (Synthese 24:74–86, 1972). Recently, Baron and Le Bihan (Noûs 58:202–224, 2023) have argued that developments in contemporary physics should make us reconsider this verdict. More precisely, they argue the emergence of spacetime from causal set theory (CST), where (...) “the metric structure of spacetime can be recovered from its causal structure” (Baron and Le Bihan 2023, 2), “suggests a very natural way to reformulate the causal theory of spacetime” (ibid., 9)—an account which they end up dubbing the non-identity causal theory. This paper questions the success of Baron and Le Bihan’s non-identity theory. It is shown that (1) the specific grounding Baron and Le Bihan propose for timelike and spacelike relations is not plausible even when charitably reconstructed; and (2) that a causal theory of spacetime based on general relativity is just as successful for establishing a non-identity theory as a theory based on CST. In short then, we argue that the causal theory of spacetime proposed by Baron and Le Bihan is supported just as well (or badly) by the physics that already took centre stage in the original discussions of the causal theory of spacetime. (shrink)

When evaluating the success of causal theories of explanation the focus has typically been on the legitimacy of causal relations and on putative examples of explanations that we cannot capture in causal terms. Here I motivate the existence of a third kind of problem: the difficulty of accounting for explanatory disputes. Moreover, I argue that this problem remains even if the first two are settled and that it threatens to undercut one of the central motivations for (...) class='Hi'>causal accounts of explanation, namely, the causal account of the directionality of scientific explanation. (shrink)

There is an important point behind Earman's criticisms of the causal theory of time and space-time. This point has been made perspicuously in a recent paper by Glymour. It concerns the novel problems raised for a theory of space-time by the general theory of relativity, and I shall explain it briefly in Section II below. Section I briefly states my own view of the status of the causal theory, and Sections III and IV deal (...) with Earman's specific criticisms. (shrink)

Proponents of the causal theory of perception have applied the theory to questions about which particular objects or events are perceived, which parts are perceived, and which properties are perceived. In each case they insist that successful perception is causally dependent on what is perceived. The causal theory rests on an important insight regarding the information-carrying role of perception. In order to succeed in this role, perception cannot be grounded in spurious correlations. But we can (...) respect this insight without embracing the idea that a successful percept must be causally dependent on what is perceived. A correlation in nature can also be genuine or lawful when it arises from a common cause. I show how successful perception is frequently achieved through correlation via a common cause. (shrink)

이 논문에서는 인과법칙의 특성에 대하여 고찰하면서 흄과 데이비슨, 그리고 김재권의 인과론에 관하여 살펴보았다. 흄은 인과관계에서 필연성이 필수 요소라는 점을 인정하지만, 결과의 관념을 원인의 관념에서 필연적으로 이끌어 낼 수 없기 때문에 인과적 필연성은 관념의 세계에 속하지 않는다고 본다.BR 데이비슨의 인과론은 사건 존재론에 근거하고 있는데, 정신적 사건과 물리적 사건 어느 것으로도 기술될 수 있는 개별 사건에 의해서 성립하는 인과관계이다. 데이비슨에 따르면 정신적인 것은 물리적인 것으로 환원할 수 없지만, 정신적 사건은 물리적 사건이기 때문에 정신적 사건은 원인이 될 수 있다.BR 김재권은 정신적 인과관계는 물리적 (...) 인과관계로 환원되고, 정신적 원인은 물리적 원인과 법칙을 통해서 환원적 관계로 인과적 역할이 가능하다고 주장한다. 그래서 물리 세계의 인과 폐쇄의 원리에서 볼 때 환원될 수 없는 정신적 사건과 정신적 사건의 인과적 효력을 주장하는 비환원적 물리주의는 유지될 수 없다는 것이 김재권의 입장이다. 따라서 그는 정신적 속성 때문에 정신적 사건이 물리적 사건을 야기했다고 할 수 없기 때문에, 정신적인 것의 인과적 역할을 주장할 수 없다고 데이비슨의 인과에 대해서 비판한다.BR 결론적으로 말하자면 흄은 인과관계에 있어서 필연성을 거부하는 그 이유에 대한 해명이 분명하지 못하여 설득력을 잃는데 반해, 데이비슨의 인과론은 흄의 사건 모형이론으로부터 영향을 받아서 그 나름대로 독특한 인과론을 전개하였다. 반면, 김재권은 물리 세계의 인과 폐쇄의 원리와 정신인과가 양립할 수 있는 가능성으로써 심리 물리 환원 법칙을 함축하고 있는 인과적 환원주의와 수반적 인과론을 제시하였다. (shrink)

I have so far ignored Earman's Section IV in which spatiotemporal coincidence is discussed. The answer will be clear from the preceding: the exact definitions and principles of the exact theories we have displayed are to be discussed with reference to the special and not the general theory of relativity. But moreover, Earman's transition from (C) to (1) assumes what we do not grant: that events are causally connectible exactly if the points in the mathematical space-time at which they (...) are located are linked by a causal curve.This captures in a nutshell my own conclusions. The first is that the causal theory, after its success vis-à-vis the STR, must now provide a detailed analysis of spatiotemporal concepts in the GTR. The second is that the points raised by Earman do not provide substantive reasons for doubting the adequacy of the causal theory to this task, because Earman insists in his extrapolations on a much closer relation between the empirical structure of events and the mathematical structures that model it than ought to be assumed. (shrink)

In his 1967 paper 'A Causal Theory of Knowing', Alvin Goldman sketched an account of empirical knowledge in terms of appropriate causal connections between the fact known and the knower's belief in that fact. This early causal account has been much criticized, even by Goldman himself in later years. We argue that the theory is much more defensible than either he or its other critics have recognized, that there are plausible internal and external resources available (...) to it which save it from many objections in the literature (in particular, objections raised by Harman, Pappas and Swain, Klein, Dretske, Goldman, Shope, Ackermann, Morawetz, and Collier). (shrink)

In his 1967 paper 'A Causal Theory of Knowing', Alvin Goldman sketched an account of empirical knowledge in terms of appropriate causal connections between the fact known and the knower's belief in that fact. This early causal account has been much criticized, even by Goldman himself in later years. We argue that the theory is much more defensible than either he or its other critics have recognized, that there are plausible internal and external resources available (...) to it which save it from many objections in the literature (in particular, objections raised by Harman, Pappas and Swain, Klein, Dretske, Goldman, Shope, Ackermann, Morawetz, and Collier). (shrink)

Whenever we make a claim about a fictional entity, we seem to embroil ourselves in familiar problems of reference. This appearance is misleading, because what a sentence is about bears a greater resemblance to a Fregean sense than to a reference. All previous attempts to define 'about' consist of two approaches: "metalinguistic" theories of 'about', proposed by Ryle and Carnap, which fail to counterexamples wherein transparent contexts generate paradoxical consequences; and "semantic" theories of 'about' proposed by Putnam and by Goodman, (...) which fail to counterexamples wherein no term refers to that which the sentence is about. ;An untried alternative is to replace 'S is about k ' with 'S is about k for person p '. Clearly, such a definition need not confine itself to sentences, but may apply to works of art as well. A detailed examination of how one actually goes about arguing to an audience that some work of art W is about some topic, yields a definition that approximates normal usage, yet avoids many problematic notions, such as 'beliefs', 'ideas', and 'intentional states'. Necessary and sufficient truth conditions for 'W is about k for p at time T' turn out to include as major elements a causal chain leading from W to a set of "explicit thoughts" and dispositions, and the lack of an "aesthetic environment" which excludes W. (shrink)