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Aristotles view on causality
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Aristotle was known as the father of the western causal theory. “To ‘know’ a thing is to know its causes” is something he was also known for saying. He came up with a way to explain causation called the four fold theory of cause. This theory included formal cause, material cause, efficient cause, and final cause. There were many philosophers who had agreed with the Aristotelian version of modern causation, but there was one philosopher in particular who argued that the four fold theory of cause was not necessary. Thus, modern causation was born. The first form of Aristotelian causation is formal cause; this cause focuses on the present. This form involves the essence, form, and nature of things. It plays upon the pure form of objects, then gets more specific with the genus, and then even more specific with the species of said object. There are tons of examples of formal causation- Dwayne Wade plays basketball for the Heat, his number is 3, this counts as a formal cause. Another is the common reference to the television, a television isn’t merely a big glass box but the pairing of glass, metal, and nuts and bolts that allows it to function. The house reference is very common also; in order for a house to exist, it must have brick, concrete, or wood as its foundation so it is safe to live in. The next form of causation is the material cause; this cause also focuses on the present. Material cause is based on Aristotle’s matter and the principle of individuation. This cause is synonymous to what literally appears substance wise. For example, Vogue magazine literally consist of picture, paper, and ink. When you see an average television, it is made up of plastic, glass, and/or metal substances. The house that someone might live in ... ... middle of paper ... ...y of modern causation are pretty clear. William of Ockham agreed with only one of Aristotle’s theories of causation but argued that the other three weren’t valid because of the lack of human experience within each theory. The Aristotelian four fold theory of causation consisted of four main causes: formal cause, material cause, efficient cause, and final cause. All of the Aristotelian causes focused on a certain time period- the past, present or the future, which impacted the interpretation of each theory itself. Formal cause and material cause are focused on the past, efficient cause is focused on the present time; while lastly, final cause is focused on the future. Efficient cause was deemed to be the most important out of the four by William of Ockham. Those are the differences between the Aristotelian four fold theory of causation and general modern causation.
...dson, ‘Thinking Causes’, in Mental Causation, ed. John Heil and Alfred Mele (Oxford, Clarendon Press: 1993) p. 13.
...tal explanation for cause and effect. In accepting what they propose about causality, we must reject numerous integral aspects of their philosophy, as well as common sense. Legitimate causation must, at the very least, produce an effect which is corporeal. Bodies act upon each other in many ways, and we cannot exclude causation as one of those modes in which bodies are affected. The Stoics made interesting assertions about causality, but were too blindsided by their own determinism to realize the contradiction it proved to be for their own philosophy. Alas, so it was fated.
Hume defines causation in terms of natural necessity and explains natural necessity as follows: of two events, if event A and always event B, then there is a “natural relation” or a “natural association” between the two; this is the kind of reasoning Hume uses to explain natural necessity between things. Here is another way to put it: if A causes B there is a “natural relation” between the two. In other words, the two events are similar.
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.
In support of this claims, he issues in a physical cause and effect concept that ideally relates to the human agents. Therefore, it can be deduced that necessity based causation arises from the uniformity observable operations of an individual, where one’s minds is jointly determined by a moral obligation. Further, the philosopher offers two dispositions to help explain the notion of Compatibilism. The first part supposes that there is a constant combination of two similar events, whereas the second one presumes that human’s consequence can be inferred from one to the other. On the contrary, he argues that still his concept is universally accepted as an abstract knowledge among beings though people may not see a necessity combination between a cause and effect
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.
Aristotle, a famous Greek philosopher, set the groundwork for other scientists. His goal was to be able to understand the causes of motion. Aristotle explained gravity by saying all objects fall toward the center of the earth in order to be in their natural places. Aristotle based his theory around the 4 elements: air, water, fire, and earth. According to
Drawing from Ph.II.3 and Metaph.I.3 Aristotle’s accounts for four specific causes of things; Modification takes place bestowing to four dissimilar kinds of cause. These causes may also be elucidated as explanations; they describe diverse ways of why the change came to be. The four causes are material cause, which explains what something is made of; formal cause, which explains the form or pattern to which a thing corresponds; efficient cause, which is what we ordinarily mean by “cause,” the original source of the change; and final cause, which is the intended purpose of the change. For example, when making a car, the material cause is the materials the car is made of, the formal cause is the engineers design, the efficient cause is the development of building it, and the final cause is to provide a form of transportation to arriving and leaving one place to another. Natural objects, such as fl...
The discussion of free will and its compatibility with determinism comes down to one’s conception of actions. Most philosophers and physicists would agree that events have specific causes, especially events in nature. The question becomes more controversial when philosophers discuss the interaction between human beings, or agents, and the world. If one holds the belief that all actions and events are caused by prior events, it would seem as though he would be accepting determinism. For if an event has a particular cause, the event which follows must be predetermined, even if this cause relates to a decision by a human being. Agent causation becomes important for many philosophers who, like me, refuse to accept the absence of free will in the universe.
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...
In science, Hume recognized a problem with scientific causality. He saw science as being based on inductive reasoning, which results in generalized rules or principles.
Similarly, Aquinas discusses efficient causes. An efficient cause is what we simply refer to as a cause, in other words that which causes an action or event. The first efficient cause leads to
Rather, Aristotle attempts to tackle some of the most fundamental questions of human experience, and at the crux of this inquiry is his argument for the existence of an unmoved mover. For Aristotle, all things are caused to move by other things, but the unreasonableness of this going on ad infinitum means that there must eventually be an ultimate mover who is himself unmoved. Not only does he put forth this argument successfully, but he also implies why it must hold true for anyone who believes in the ability to find truth through philosophy. Book XII of the Metaphysics opens with a clear statement of its goal in the first line of Chapter One: to explore substances as well as their causes and principles. With this idea in mind, Chapter One delineates the three different kinds of substances: eternal, sensible substances; perishable, sensible substances; and immovable substances.
...t causation argument reasoned out in the first place. There had to be a beginning because “If there were no first efficient cause, there would be no last or intermediary efficient causes” (Aquinas, 45).
As time went on people did not make new theories as much as they used to in the time of Aristotle. They mostly concentrated on expanding on theories that have been said centuries ago, proving those theories or putting them into symbolic form.