Mental causation is not load-bearing – Unstable Ontology

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In philosophy of mind, “mental causation” means mental entities have causal effects, especially physical ones. If physicalism is true, then physical effects are explainable in terms of physical causes (or at least, fundamental physical laws), needing no recourse to causation by anything that is not in fundamental physics. This is the “causal exclusion principle” explicated by Jaegwon Kim (and recently cited in “The Abstraction Fallacy…”), which suggests that, if physicalism is true, then mental entities cannot causally affect anything physical, except insofar as they are already physical entities.

Substance dualists believe in mental causation rather straightforwardly: they believe that the soul has physical effects. Of course, substance dualism contradicts standard physics and physicalism. Type-identity physicalists believe that mental kinds reduce to physical kinds, and that as such, mental causation is a form of physical causation. Mental causation is contrasted with epiphenomenalism, a view under which physical causes can have mental effects but not vice versa.

Epiphenomenalism (e.g. in property dualist form) faces a number of epistemic problems:

Why did evolution create consciousness if consciousness has no physical effects?

If our conscious experience has no physical effects, why would our reports about our experience correlate with our experience?

Why are the physical-mental correlations the way they are, isn’t this unparsimonious?

Mental causation can help answer these questions. Mental causation can explain why minds have evolutionary utility, why mental facts correlate with reports about them, and why a unified explanation of physical and mental entities could be parsimonious.

However, I suggest that mental causation is not essential to addressing these problems, and that intelligible supervenience of the mental on the physical matters more. By “intelligible supervenience”, I mean that it is not mysterious why the physical facts imply the mental ones. For example, the state of a VM in a computer intelligibly supervenes on the hardware state; it is not hard to understand VM states using hardware specifications and operational semantics. Meanwhile, many philosophers of mind believe that the concept “red qualia” does not intelligibly supervene on neurological states, as it’s mysterious how any neurological state could lead to the experienced redness of red.

More specifically, by intelligible supervenience, I mean that higher-level facts can be explained in terms of grounding low-level facts, by unpacking both the high-level and low-level concepts involved. The explanation may require empirical discovery and need not be available a priori. But an intelligible explanation does not involve brute, opaque bridge laws connecting the higher-level facts to the lower-level facts. Once the realization relation is understood, the correlation ceases to appear arbitrary. Chalmers’ “logical supervenience” (a priori conceptual entailment) is somewhat stronger; I mean intelligible supervenience to be a better match for the way in which scientific subject matter supervenes on physics, which involves empirical study, not just conceptual analysis.

I suggest that intelligible supervenience addresses the epistemic problems of epiphenomenalism, and that mental causation fails to address these problems when it does not go along with intelligible supervenience. I will contrast two views, epiphenomenalist functionalism and Russellian monism, to demonstrate the point.

Epiphenomenalist functionalism

Functionalism is the view that existent mental states are functional, psychological states. For example, functionalism says that memory is a cognitive process which stores and retrieves information, including sensory information and the outputs of object recognition processes. This process may or may not be localizable in the brain; memory could be a distributed function realized by multiple brain regions, rather than being in one place.

Functionalists can be physicalists, and can “bite the bullet” on the causal exclusion principle. Perhaps human memories do not have causal effects, because memory is a distributed function, and it is the fundamental entities in the human brain (e.g. particles) that have causal powers, not distributed functionality.

Functionalists need not believe that mental states have causal effects. We can associate a mental state with its physical macrostate (the set of physical microstates compatible with the mental state), but it is not entirely clear how to attribute causal powers to physical macrostates. Maybe causation only exists at the microscopic level, not the macroscopic level. Thus, functionalist physicalists may be epiphenomenalists.

By analogy, imagine a child playing a game of Minecraft. The child believes that entities in the game, such as creepers, are having causal effects, such as blowing up buildings. A...