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Hume's theory of causation
Human philosopher and the theory of causality
Human philosopher and the theory of causality
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Causality, Hume, and Quantum Mechanics
It is my intention, in the course of this essay, to take the work of David Hume and reapply it to causality using quantum mechanical theory.
When I refer to causality, I am referring to the belief that events have a relationship of action "A" causing action "B" where "A" is considered to be the final cause of "B." I also refer to the belief that we can know and understand these causal relationships and thusly know how the system works.
This is a concept that I do not agree with. This "mechanistic causality," I feel, is a category of the mind.
I wish to make it clear, before I begin, that I am not questioning the idea that cause/effect interactions do occur in reality. I am, however, questioning that the human mind is capable of perceiving these relationships as they really are.
David Hume used the example of a man making an omelet to illustrate his view of causality. I plan to use this example and expound upon it such that the physics of quantum mechanics can be applied.
While a man is making an omelet, he loses his grip on an egg. The egg drops to the floor and breaks. The relationship between the man dropping the egg and its breaking is said to be a causal one. The effect of breaking is said to have been caused by the act of dropping. Using this example, and many others like it, most people believe that all events have causal relationships.
I would venture to say that even this basic example of causality does not prove its existence. I explain the breaking of the egg as an event limited enough that the human mind could place a false order on it. The mind does this so that the event may be related to oneself and to others more efficiently. The classification of ...
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...atoms going one way and 500 going the other. There is only one atom in the entire beam, and it splits. In the words of the article, "Suddenly you find yourself scrambling to visualize what happened - and failing miserably" It seems that, since the atom is unobserved, it acts as a wave and is able to take both routes simultaneously.
Here is a further example of this quantum weirdness: the device that is used to split the beam is a diffraction grating, a series of microscopic parallel slits in a substance. When the beam of atoms hits the grating each atom doesn't go through only one slit; it goes through all at once.
It seems, then, that the HUP is an accurate depiction of matter at the atomic and subatomic level. The consequences for causality are devastating as a result. It seems that we can never know the true nature of a system or the universe at large.
Hume’s notion of causation is his regularity theory. Hume explains his regularity theory in two ways: (1) “we may define a cause to be an object, followed by another, and where all the objects similar to the first are followed by objects similar to the second” (2) “if the first object had not been, the second never had existed.”
Causality has been a pivotal concept in the history of philosophy since the time of the Ancient Greeks. After David Hume, however, many have questioned whether there is (or can be) any metaphysical meaning of causality, or valid inferences based upon it. Xavier Zubiri (1898-1983) has rethought and reformulated the question of causality in light of its historical roles, well-known criticisms, and relevant contemporary knowledge. In doing so, he has achieved a unique perspective on the subject which should be of great interest to those concerned with causality and any of its applications.
play is set in 1912, only 2 years before the outbreak of WW1, and in
There are two possible interpretations for the causal rule: first, any rule that include causal dependence, and second, a rule that necessarily determines in a given situation which state happens next. The first one is what the weak reading would suggest, which reduce the causal law to “Every event has a cause,” and the second one is the strong reading and indicates that “events type A are the cause of events type B.” In the next section, I argue that the second reading is what Kant explains here.
Russell, Paul. “Hume on Free Will.” Stanford Encyclopedia of Philosophy. Metaphysics Research Lab, CSLI, Stanford University, 14 December 2007.
In the Second Analogy, Kant argues that we must presuppose, a priori, that each event is determined to occur by some preceding event in accordance with a causal law. Although there have been numerous interpretations of this argument, we have not been able to show that it is valid. In this paper, I develop my own interpretation of this argument. I borrow an insight offered by Robert Paul Wolff. In Kant's argument, our need to presuppose that the causal determination of each event rests not upon our need to impose a 'necessary' and 'irreversible' temporal order upon representations of the states of an object, as Kant is usually interpreted, but upon our need to generate a comprehensive representation that includes a certain a priori conception of events in the world around us. Although the argument I attribute to Kant is valid, it cannot compel the Humean skeptic to accept the necessity of presupposing the causal determination of each event: Kant has not successfully responded to Hume in the Second Analogy.
There are many arguments for and against the freedom of will. The distant causation argument seems to show that the freedom of will is a deception. Since, it states that our actions are all the product of causes that happened outside of our own control. In the essay I will be discussing how effective this argument is in showing that our freedom of will is actually an illusion.
Free will is the ability for a person to make their own decisions without the constraints of necessity and fate, in other words, their actions are not determined. Determinism is the view that the initial conditions of the universe and all possible worlds are the same, including the laws of nature, causing all events to play out the same. Events are determined by the initial conditions. Two prominent positions advocated concerning the relation between free will and determinism are compatibilism and incompatibilism. In this essay I shall argue that compatibilism is true. Firstly, I shall explain what compatibilism is and consider possible objections and responses to the theory. I shall then examine incompatibilism and evaluate its strengths and weaknesses and argue that compatibilism is a stronger argument and, as a result, show why it is also true.
believing that there is more than one cause. What has been thought as the main
The author tells of how waves are effected by quantum mechanic. He also discusses the fact that electromagnetic radiation, or photons, are actually particles and waves. He continues to discuss how matter particles are also matter, but because of their h bar, is so small, the effects are not seen. Green concludes the quantum mechanics discussion by talking about the uncertainty principle.Chapter 5: The need for a New Theory: General Relativity vs.
Determinism and free will are incompatible. The events in people’s lives are already chosen for us, or determined. The expected behaviors of people are explained by natural laws and by experiences that they were exposed to. But this viewpoint does not explain people’s intuition. Although, there is a chain of physical causes that lead into people’s intuition.
(Harris, 2012). Look at it like this every single thing in the universe obeys the laws of physics, every single thing in reality obeys the laws of causality, everything that happens is a reaction to a prior action within an exact locality. Your physical body and brain are made entirely of molecules, how these molecules are arranged depends on your jeans and environment. Every choice you make results from molecular based electrical impulses and chemical transmissions between two tangible brain cells all these impulses and transmissions must obey the fundamental laws of physics including the laws of causality. Is it more likely that everything that pops into your head almost magically is a reaction to a reaction that happens
If we are to say that an event is not caused by another event but by something else, we are left to decipher what the cause could be. This cause, given free will, could only come from the agent himself. “If there is an event that is caused, not by other events, but by the man, then there are some events involved in the act that are not caused by other events” (Chisholm 28). I would agree with Chisholm’s assessment here, and would add that this is not only a material conditional, but is, in fact, true. There is something special about an agent, a particular property which he possesses, that allows him to cause certain events deliberately without the influence of a prior event. His decision-making processes, the neuron firings in his brain, and his own deliberative power serve as the cause for numerous actions which cannot be attributed to other events.
David Hume’s two definitions of cause found in both A Treatise of Human Nature, and An Enquiry Concerning Human Understanding have been the center of much controversy in regards to his actual view of causation. Much of the debate centers on the lack of consistency between the two definitions and also with the definitions as a part of the greater text. As for the latter objection, much of the inconsistency can be remedied by sticking to the account presented in the Enquiry, as Hume makes explicit in the Author’s Advertisement that the Treatise was a “work which the Author [Hume] had projected before he left College, and which he wrote and published not long after. But not finding it successful, he was sensible of his error in going to the press to early, and he cast the whole anew in the following pieces, where some negligence in his former reasoning and more in the expression, are, he hopes, corrected.” (Hume 1772, xxxi) Generally the inconsistencies are cited from the Treatise, which fails to recognize the purpose of the Enquiry. This brings us to the possible tension between the two definitions. J.A. Robinson, for example, believes the two definitions cannot refer to the same thing. Don Garrett feels that the two definitions are possible, but only with further interpretation. I will argue that the tension arises from a possible forgetfulness on the part of the reader about Hume’s aims as a philosopher, and that Hume’s Enquiry stands on its own without any need for a critic’s extrapolations. To understand Hume’s interpretation of causation and the arguments against it, we must first follow the steps Hume took to come to his conclusion. This requires brief consideration of Hume’s copy princi...
Hume states that in nature we observe correlated events that are both regular and irregular. For instance, we assume that the sun will rise tomorrow because it has continued to do so time and time again and we assume that thunder will be accompanied by lightning for the same reason. We never observe the causation between a new day and the sun rising or between thunder and lightning, however. We are simply observing two events that correlate in a regular manner. Hume’s skepticism therefore comes from the belief that since we do not observe causal links, we can never truly be sure about what causes anything else. He then goes so far as to say that if this is the case, it must be a fact that nothing causes anything else. In Hume’s theory, there is not only no objective causation, but no objective principle of cause and effect on the whole.