Epiphenomenon

Last updated

An epiphenomenon (plural: epiphenomena) is a secondary phenomenon that occurs alongside or in parallel to a primary phenomenon. The word has two senses: one that connotes known causation and one that connotes absence of causation or reservation of judgment about it. [1] [2]

Contents

Examples

Metaphysics

In the philosophy of causality, an epiphenomenon is any effect of a cause apart from the effect under primary consideration. In situations in which an event of interest E is caused by (or, is said to be caused by) an event C, which also causes (or, is said to cause) an event F, then F is an epiphenomenon. The problem of epiphenomena is often a counterexample to theories of causation. For example, take a simplified Lewisian counterfactual analysis of causation that the meaning of propositions about causal relationships between two events A and B can be explained in terms of counterfactual conditionals of the form "if A had not occurred then B would not have occurred". Suppose that C causes E and that C has an epiphenomenon F. We then have that if E had not occurred, then F would not have occurred, either. But then according to the counterfactual analysis of causation, the proposition that there is a causal dependence of F on E is true; that is, on this view, E caused F. Since this is not in line with how we ordinarily speak about causation (we would not say that E caused F), a counterfactual analysis seems to be insufficient.[ citation needed ]

Philosophy of mind and psychology

An epiphenomenon can be an effect of primary phenomena, but cannot affect a primary phenomenon. In the philosophy of mind, epiphenomenalism is the view that mental phenomena are epiphenomena in that they can be caused by physical phenomena, but cannot cause physical phenomena. In strong epiphenomenalism, epiphenomena that are mental phenomena can only be caused by physical phenomena, not by other mental phenomena. In weak epiphenomenalism, epiphenomena that are mental phenomena can be caused by both physical phenomena and other mental phenomena, but mental phenomena cannot be the cause of any physical phenomenon.

The physical world operates independently of the mental world in epiphenomenalism; the mental world exists as a derivative parallel world to the physical world, affected by the physical world (and by other epiphenomena in weak epiphenomenalism), but not able to have an effect on the physical world. Instrumentalist versions of epiphenomenalism allow some mental phenomena to cause physical phenomena, when those mental phenomena can be strictly analyzable as summaries of physical phenomena, preserving causality of the physical world to be strictly analyzable by other physical phenomena. [3]

Medicine

In the more general use of the word, a causal relationship between the phenomena is implied; [1] [2] the epiphenomenon is a consequence of the primary phenomenon. [1] [2] This is the sense that is related to the noun epiphenomenalism .

However, in medicine, this relationship is typically not implied, and the word is usually used in its second sense: an epiphenomenon may occur independently, and is called an epiphenomenon because it is not the primary phenomenon under study or because only correlation, not causation, is known or suspected. In this sense, saying that X is associated with Y as an epiphenomenon is preserving an acknowledgment that correlation does not imply causation. Signs, symptoms, syndromes (groups of symptoms), and risk factors can all be epiphenomena in this sense. For example, having an increased risk of breast cancer concurrent with taking an antibiotic is an epiphenomenon. It is not the antibiotic that is causing the increased risk, but the increased inflammation associated with the bacterial infection that prompted the taking of an antibiotic. The metaphor of a tree is one way of helping to explain the difference to someone struggling to understand. If the infection is the root of the tree, and the inflammation is the trunk, then the cancer and the antibiotic are two branches; the antibiotic is not the trunk.

Electromagnetism

Although electronics is said to be due to the influence of electrons, the standard approach to the study of electrical phenomena due to James Clerk Maxwell views these particles as secondary:

In Maxwell's theory, charge and current are 'epiphenomena' (secondary appearances) of underlying processes in what he termed, following Faraday, the electric and magnetic fields. Indeed, Maxwell's mature theory stays completely away from microstructure of matter and from any consideration of ‘electric substance’. Instead he proposed that certain quantities should be defined at every point in space, such that relations between them (the Maxwell equations) and functions of them (such as energy functions) determine phenomena. These quantities (the fields) may depend on microphysical events, and indeed Maxwell did expend some effort in his early papers on attempting to explain qualitatively how their relations could result in mechanical motions. However, the theory explains only large-scale phenomena, and it is not necessary to have the microscopic model in mind in order to work successfully with it. [4]

Propositional theory

Zenon Pylyshyn suggested a propositional model of cognition where people do not conceptualize ideas in images but rather in meaningful relationships. In this theory, epiphenomena refer to images because they are merely products people conceptualize from their actual thought processes. [5] Pylyshyn defends his claim by explaining that we only see images when we envision the form of an object. While visualizing objects or actions is a frequent process in our mind, it does not occur when we are considering the meaning behind an action or the non-visual properties of an object. There are many concepts we simply cannot envision. [6] Additionally, when envisioning an image, it changes based on our preconceived notions, suggesting that semantic relations precede visual images. Unfortunately, the idea of epiphenomena in propositional theory is largely subjective and not falsifiable. [7]

Related Research Articles

Epiphenomenalism is a position in the philosophy of mind on the mind–body problem. It holds that subjective mental events are completely dependent for their existence on corresponding physical and biochemical events within the human body, but do not themselves influence physical events. According to epiphenomenalism, the appearance that subjective mental states influence physical events is an illusion, with consciousness being a by-product of physical states of the world. For instance, fear seems to make the heart beat faster, but according to epiphenomenalism, the biochemical secretions of the brain and nervous system —not the experience of fear—is what raises the heartbeat. Because mental events are a kind of overflow that cannot cause anything physical, yet have non-physical properties, epiphenomenalism is viewed as a form of property dualism.

Causality is an influence by which one event, process, state, or object (acause) contributes to the production of another event, process, state, or object (an effect) where the cause is partly responsible for the effect, and the effect is partly dependent on the cause. In general, a process has many causes, which are also said to be causal factors for it, and all lie in its past. An effect can in turn be a cause of, or causal factor for, many other effects, which all lie in its future. Some writers have held that causality is metaphysically prior to notions of time and space.

<span class="mw-page-title-main">Mind–body dualism</span> Philosophical theory

In the philosophy of mind, mind–body dualism denotes either the view that mental phenomena are non-physical, or that the mind and body are distinct and separable. Thus, it encompasses a set of views about the relationship between mind and matter, as well as between subject and object, and is contrasted with other positions, such as physicalism and enactivism, in the mind–body problem.

In philosophy, an action is an event that an agent performs for a purpose, that is, guided by the person's intention. The first question in the philosophy of action is to determine how actions differ from other forms of behavior, like involuntary reflexes. According to Ludwig Wittgenstein, it involves discovering "[w]hat is left over if I subtract the fact that my arm goes up from the fact that I raise my arm". There is broad agreement that the answer to this question has to do with the agent's intentions. So driving a car is an action since the agent intends to do so, but sneezing is a mere behavior since it happens independent of the agent's intention. The dominant theory of the relation between the intention and the behavior is causalism: driving the car is an action because it is caused by the agent's intention to do so. On this view, actions are distinguished from other events by their causal history. Causalist theories include Donald Davidson's account, which defines actions as bodily movements caused by intentions in the right way, and volitionalist theories, according to which volitions form a core aspect of actions. Non-causalist theories, on the other hand, often see intentions not as the action's cause but as a constituent of it.

In the philosophy of mind, emergentmaterialism is a theory which asserts that the mind is irreducibly existent in some sense. However, the mind does not exist in the sense of being an ontological simple. Further, the study of mental phenomena is independent of other sciences. The theory primarily maintains that the human mind's evolution is a product of material nature and that it cannot exist without material basis.

<span class="mw-page-title-main">Jerry Fodor</span> American philosopher (1935–2017)

Jerry Alan Fodor was an American philosopher and the author of many crucial works in the fields of philosophy of mind and cognitive science. His writings in these fields laid the groundwork for the modularity of mind and the language of thought hypotheses, and he is recognized as having had "an enormous influence on virtually every portion of the philosophy of mind literature since 1960." At the time of his death in 2017, he held the position of State of New Jersey Professor of Philosophy, Emeritus, at Rutgers University, and had taught previously at the City University of New York Graduate Center and MIT.

The language of thought hypothesis (LOTH), sometimes known as thought ordered mental expression (TOME), is a view in linguistics, philosophy of mind and cognitive science, forwarded by American philosopher Jerry Fodor. It describes the nature of thought as possessing "language-like" or compositional structure. On this view, simple concepts combine in systematic ways to build thoughts. In its most basic form, the theory states that thought, like language, has syntax.

Propositional representation is the psychological theory, first developed in 1973 by Dr. Zenon Pylyshyn, that mental relationships between objects are represented by symbols and not by mental images of the scene.

Wesley Charles Salmon was an American philosopher of science renowned for his work on the nature of scientific explanation. He also worked on confirmation theory, trying to explicate how probability theory via inductive logic might help confirm and choose hypotheses. Yet most prominently, Salmon was a realist about causality in scientific explanation, although his realist explanation of causality drew ample criticism. Still, his books on scientific explanation itself were landmarks of the 20th century's philosophy of science, and solidified recognition of causality's important roles in scientific explanation, whereas causality itself has evaded satisfactory elucidation by anyone.

<span class="mw-page-title-main">Property dualism</span> Category of positions in the philosophy of mind

Property dualism describes a category of positions in the philosophy of mind which hold that, although the world is composed of just one kind of substance—the physical kind—there exist two distinct kinds of properties: physical properties and mental properties. In other words, it is the view that at least some non-physical, mental properties exist in, or naturally supervene upon, certain physical substances.

Jaegwon Kim was a Korean-American philosopher. At the time of his death, Kim was an emeritus professor of philosophy at Brown University. He also taught at several other leading American universities during his lifetime, including the University of Michigan, Cornell University, the University of Notre Dame, Johns Hopkins University, and Swarthmore College. He is best known for his work on mental causation, the mind-body problem and the metaphysics of supervenience and events. Key themes in his work include: a rejection of Cartesian metaphysics, the limitations of strict psychophysical identity, supervenience, and the individuation of events. Kim's work on these and other contemporary metaphysical and epistemological issues is well represented by the papers collected in Supervenience and Mind: Selected Philosophical Essays (1993).

In the philosophy of mind, psychophysical parallelism is the theory that mental and bodily events are perfectly coordinated, without any causal interaction between them. As such, it affirms the correlation of mental and bodily events, but denies a direct cause and effect relation between mind and body. This coordination of mental and bodily events has been postulated to occur either in advance by means of God or at the time of the event or, finally, according to Baruch Spinoza's Ethics, mind and matter are two of infinite attributes of the only Substance-God, which go as one without interacting with each other. On this view, mental and bodily phenomena are independent yet inseparable, like two sides of a coin.

Physical causal closure is a metaphysical theory about the nature of causation in the physical realm with significant ramifications in the study of metaphysics and the mind. In a strongly stated version, physical causal closure says that "all physical states have pure physical causes" — Jaegwon Kim, or that "physical effects have only physical causes" — Agustin Vincente, p. 150.

Anomalous monism is a philosophical thesis about the mind–body relationship. It was first proposed by Donald Davidson in his 1970 paper "Mental Events". The theory is twofold and states that mental events are identical with physical events, and that the mental is anomalous, i.e. under their mental descriptions, relationships between these mental events are not describable by strict physical laws. Hence, Davidson proposes an identity theory of mind without the reductive bridge laws associated with the type-identity theory. Since the publication of his paper, Davidson refined his thesis and both critics and supporters of anomalous monism have come up with their own characterizations of the thesis, many of which appear to differ from Davidson's.

The problem of mental causation is a conceptual issue in the philosophy of mind. That problem, in short, is how to account for the common-sense idea that intentional thoughts or intentional mental states are causes of intentional actions. The problem divides into several distinct sub-problems, including the problem of causal exclusion, the problem of anomalism, and the problem of externalism. However, the sub-problem which has attracted most attention in the philosophical literature is arguably the exclusion problem.

The philosophy of mind is a branch of philosophy that deals with the nature of the mind and its relation to the body and the external world.

<span class="mw-page-title-main">Mind–body problem</span> Open question in philosophy of how abstract minds interact with physical bodies

The mind–body problem is a philosophical problem concerning the relationship between thought and consciousness in the human mind and body.

Interactionism or interactionist dualism is the theory in the philosophy of mind which holds that matter and mind are two distinct and independent substances that exert causal effects on one another. An example of your mind influencing your body would be if you are depressed, you can observe the effects on your body, such as a slouched posture, a lackluster smile, etc. Another example, this time of your body affecting your mind would be: If you struck your toe very forcefully on a door, you would experience terrible pain. Interactionism is one type of dualism, traditionally a type of substance dualism though more recently also sometimes a form of property dualism. Many philosophers and scientists have responded to this theory with arguments both supporting and opposing its relevance to life and whether the theory corresponds to reality.

Overdetermination occurs when a single-observed effect is determined by multiple causes, any one of which alone would be conceivably sufficient to account for ("determine") the effect. The term "overdetermination" was used by Sigmund Freud as a key concept in his psychoanalysis, and later by Louis Althusser.

Universal causation is the proposition that everything in the universe has a cause and is thus an effect of that cause. This means that if a given event occurs, then this is the result of a previous, related event. If an object is in a certain state, then it is in that state as a result of another object interacting with it previously.

References

  1. 1 2 3 Merriam-Webster, Merriam-Webster's Collegiate Dictionary, Merriam-Webster, archived from the original on 10 October 2020, retrieved 24 March 2016.
  2. 1 2 3 Houghton Mifflin Harcourt, The American Heritage Dictionary of the English Language, Houghton Mifflin Harcourt.
  3. ↑ Taylor, Richard (1963). Metaphysics (1st ed.). Eaglewood Cliffs, N.J.: Prentice-Hall.
  4. ↑ Archibald, Thomas (1994). "Mathematical theories of electricity and magnetism to 1900". In Grattan-Guinness, Ivor (ed.). Companion encyclopedia of the history and philosophy of the mathematical sciences. Vol. 2. London: Routledge. p. 1216. ISBN   0-415-03785-9. OCLC   25709298.
  5. ↑ Sternberg, Robert J. (2012). Cognitive psychology. Jeffery Scott Mio (5th ed.). Australia: Wadsworth/Cengage Learning. p. 263. ISBN   9780534514211. OCLC   62076456.
  6. ↑ Pylyshyn, Zenon (March 2003). "Return of the mental image: are there really pictures in the brain?". Trends in Cognitive Sciences. 7 (3): 113–118. doi:10.1016/S1364-6613(03)00003-2. PMID   12639692. S2CID   14361048.
  7. ↑ Pylyshyn, Zenon W. (March 2003). "Explaining mental imagery: now you see it, now you don't". Trends in Cognitive Sciences. 7 (3): 111–112. doi:10.1016/S1364-6613(03)00004-4. PMID   12639691. S2CID   40891685.
This page is based on this Wikipedia article
Text is available under the CC BY-SA 4.0 license; additional terms may apply.
Images, videos and audio are available under their respective licenses.