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Kant and Hume on causation
Critical philosophy of kant
Essay On Kant
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Recommended: Kant and Hume on causation
Necessity of Causal Judgments and particular laws of causation
Sahar Heydari Fard
R11290057
Introduction
Kant had been faced with a ground braking critique, based on causation, which could be terminated by attenuation of metaphysics and science in general. Distinction between a priori and a posteriori judgments and proving the possibility of metaphysics and science as a priori synthetic knowledge, was his response to such critique. He introduced a system in which judgments could be granted as necessary, according to a priori concepts of understanding. One of these concepts is causation, which he introduces as the principle of temporal sequence according to the law of causality.
In this paper I will argue that the law of causality is divided to general and empirical law of causality. General law of causality earn its necessity from the fact that, even observing temporal sequences, require the concept of causation, yet, particular laws of causality cannot be necessary in this way. Accordingly, science should answer how it can have necessary judgments such as “ A is the cause of B”.
In the first section I will address the main problem in more detail, and the following section the Kant response toward the general law of causality would be discuss.
Chapter three is basically about the meaning of causation. Also some objections will be introduced, which they are basically referring to the necessity of having particular causal laws in order to solve such problem.
I will demonstrate the role of particular laws of causality, also to what extent they could grant necessity to the favorable answer, in next two chapters.
1.Methodological formula for making laws
Observing what is happening in science, Hume and all empiricists may cons...
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...p stream, then midstream and finally down stream.24
Or A⊃B⊃C concerning the principle of continuity, which Kant mentions it in; “The principle of continuity forbade any leap in the series of appearances (alterations) (in mundo non datur saltus), but also any gap or cleft between two appearances in the sum of all empirical intuitions in space...”, it is necessary for the ship to be upstream in order to be midstream.
Consequently, A can be known as the cause of B, and B as the cause of C.
Example 2: when sun shines a stone, it grows warm.25
Existence of a heat source is necessary for every thing to get warm.
Or the concept of heat source is necessarily connected with warmth.
The concept of sunshine is standing under the heat source genus.
Sun shining on a stone is followed by growing warm.
Sunshine is the cause of the warmth of stone.
Causation is the cause of death, and in criminal law it is the connecting of conduct and physiological behaviour with a resulting effect, typically a serious injury or death. The analysis of the actus rea and mens read of the accused will assist the investigators in pinpointing the causation of the murder. In criminal law it is absolutely necessary to prove causation in order to convict an individual for first degree murder.
[This, roughly speaking, is the principle of transfer of nonresponsibility.] Now, an argument ... can be generated to show that causal determinism rules out moral responsibility. Given that you are not morally responsible for the past, and you are not morally responsible for the laws of nature, and assuming the principle of transfer of blamelessness [the principle of transfer of nonresponsibility], causal determinism seems to rule out moral
The basis of this paper is centered around two somewhat conflicting moral theories that aim to outline two ways of ethical thinking. The theory behind both rule consequentialism and Kantian ethics will be compared and evaluated. These theories can then be applied to a relatively complex moral case known as the “Jim and the Indians” example.
In this paper I discuss both Hume’s and Anscombe’s view on causation. I begin with Hume and his regularity theory; then I move onto Anscombe where I provide a rebuttal of Hume’s regularity theory, and later I explain how Hume would respond to Anscombe’s objection to Hume’s regularity theory.
Throughout Kant’s, Groundwork of the Metaphysic of Morals, some questionable ideas are portrayed. These ideas conflict with the present views of most people living today.
In this paper, I will argue that Kant provides us with a plausible account of morality. To demonstrate that, I will initially offer a main criticism of Kantian moral theory, through explaining Bernard Williams’ charge against it. I will look at his indulgent of the Kantian theory, and then clarify whether I find it objectionable. The second part, I will try to defend Kant’s theory.
This causation may be by an external driving force, such as a divine power, or simply a chain of events leading up to a specific moment. The problem is then further divided into those believing the two may both exist, compatibilism, or one cannot exist with the other, incompatibilism. In his work, An Enquiry Concerning Human Understanding, David Hume presents an argument for the former, believing it is possible for both Free Will and Necessity to exist simultaneously. This presentation in favor of compatibilism, which he refers to as the reconciling problem, is founded on a fundamental understanding of knowledge and causation, which are supported by other empiricists such as John Locke. Throughout this paper, I will be analyzing and supporting Hume’s argument for compatibility.
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.
3. All things and events in the world of phenomena, i.e. in the field of empirical reality are interdependent; that means that they are relative. And what is more, natural phenomena are not only interdependent, but also they depend on the special essences, because they are appearance of these essences. Relativity of the world of phenomena is well-founded in the modern natural science and in the philosophy of natural sciences. Not only the world of phenomena is relative, but also the world of special essences. They are special essences, i.e. essences of the definite field of the reality.
Cause and effect is a tool used to link happenings together and create some sort of explanation. Hume lists the “three principles of connexion among ideas” to show the different ways ideas can be associated with one another (14). The principles are resemblance, contiguity, and cause and effect. The focus of much of An Enquiry Concerning Human Understanding falls upon the third listed principle. In Section I, Hume emphasizes the need to uncover the truths about the human mind, even though the process may be strenuous and fatiguing. While the principle of cause and effect is something utilized so often, Hume claims that what we conclude through this process cannot be attributed to reason or understanding and instead must be attributed to custom of habit.
The Transcendental Deductions of the pure concept of the understanding in Immanuel Kant’s Critique of Pure Reason, in its most general sense, explains how concepts relate a priori to objects in virtue of the fact that the power of knowing an object through representations is known as understanding. According to Kant, the foundation of all knowledge is the self, our own consciousness because without the self, experience is not possible. The purpose of this essay is to lay out Kant’s deduction of the pure concept of understanding and show how our concepts are not just empirical, but concepts a priori. We will walk through Kant’s argument and reasoning as he uncovers each layer of understanding, eventually leading up to the conclusion mentioned above.
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.
On the basis of philosophy and the claims of science to know, only philosophy, in its yearning for certainty, has tried to suggest that there is such a thing as a law of cause and effect. Science rests content in making predictions based on experience without claiming any kind of certainty or privileged reasoning to back these predictions up. Hume might then also defend his own philosophy, saying that he proceeds according to a similar method. So, in the terms of causal relation, we are left with uncertainty unless we rely on these laws that describe cause and effect. And what of these laws then? How can we be...
To understand Kant’s account on causality, it is important to first understand that this account came into being as a response to Hume’s skepticism, and therefore important to also understand Hume’s account. While Hume thinks that causation comes from repeated experiences of events happening together or following one another, Kant believes that causation is just a function of our minds’ organization of experiences rather than from the actual experiences themselves.
Western cultures generally conform to a theory of rationality in explaining causation and finding the truth. This theory is based upon logical deduction and that leads consequently to the inference that only causal explanation for events are empiricist in nature (Coetzee & Roux, 2002:162).