Peter Menzies

(1953 - 2015)

This book advocates dispositional essentialism, the view that natural properties have dispositional essences.1 So, for example, the essence of the property of being negatively charged is to be disposed to attract positively charged objects. From this fact it follows that it is a law that all negatively charged objects will attract positively 10 charged objects; and indeed that this law is metaphysically necessary. Since the identity of the property of being negatively charged is determined by its being related in a certain way to the property of being positively charged, in any world in which these properties exist they must be related so that all negatively charged objects attract positively charged objects. 15 Bird opposes his dispositional essentialism to the view that properties are categorical in nature, with their identities grounded in quiddities that are not exhausted by their relations to other properties. The main exponents of this view are D.M. Armstrong and David Lewis. They take the laws of nature to be contingent though they entertain very different views about their nature: Armstrong is a necessitarian 20 about laws, taking them to be relations of nomic necessitation between universals, while Lewis is a Humean about laws who takes them to be a special kind of regularity. The book is a sustained defence of the dispositional essentialist conception of properties and laws against the competing conceptions espoused by Armstrong and Lewis. One rough way to characterize the difference between these conceptions is to say that 25 the categoricalist sees properties as passive and inert with the laws of nature being fixed independently of the nature of properties whereas, in contrast, the dispositional essentialist sees properties as active potencies from which the laws of nature automatically spring. A slightly more tendentious way to express the difference is to say, as Bird does, that the categoricalist views embrace the Humean doctrine that there are no 30 necessary connexions in nature, while the dispositional essentialist view, on the other hand, repudiates this doctrine..

This book advocates dispositional essentialism, the view that natural properties have dispositional essences. 1 So, for example, the essence of the property of being negatively charged is to be disposed to attract positively charged objects. From this fact it follows that it is a law that all negatively charged objects will attract positively charged objects; and indeed that this law is metaphysically necessary. Since the identity of the property of being negatively charged is determined by its being related in a certain way to the property of being positively charged, in any world in which these properties exist they must be related so that all negatively charged objects attract positively charged objects.Bird opposes his dispositional essentialism to the view that properties are categorical in nature, with their identities grounded in quiddities that are not exhausted by their relations to other properties. The main exponents of this view are D.M. Armstrong and David Lewis. They take the laws of nature to be contingent though they entertain very different views about their nature: Armstrong is a necessitarian about laws, taking them to be relations of nomic necessitation between universals, while Lewis is a Humean about laws who takes them to be a special kind of regularity. The book is a sustained defence of the dispositional essentialist conception of properties and laws against the competing conceptions espoused by Armstrong and Lewis. One rough way to characterize the difference between these conceptions is to say that the categoricalist sees properties as passive and inert with the laws of nature being fixed independently of the nature of properties whereas, in contrast, the dispositional essentialist sees properties as active potencies from which the laws of nature automatically spring. A slightly more tendentious way to express the difference is to say, as Bird does, that the …

Modal functionalism is the view that talk about possible worlds should be construed as talk about fictional objects. The version of modal fictionalism originally presented by Gideon Rosen adopted a simple prefixing strategy for fictionalising possible worlds analyses of modal propositions. However, Stuart Brock and Rosen himself in a later article have independently advanced an objection that shows that the prefixing strategy cannot serve fictionalist purposes. In this paper we defend fictionalism about possible worlds by showing that there are other strategies besides the prefixing strategy for fictionalising talk about possible worlds, and that these strategies are proof against the objection advanced by Brock and Rosen

Several different approaches to the conceptual analysis of causation are guided by the idea that a cause is something that makes a difference to its effects. These approaches seek to elucidate the concept of causation by explicating the concept of a difference-maker in terms of better-understood concepts. There is no better example of such an approach than David Lewis’ analysis of causation, in which he seeks to explain the concept of a difference-maker in counterfactual terms. Lewis introduced his counterfactual theory of causation with these words: 'We think of a cause as something that makes a difference, and the difference it makes must be a difference from what would have happened without it. Had it been absent, its effects—some of them, at least, and usually all—would have been absent as well.' (Lewis 1973b: pp. 160-1) According to Lewis, a cause c makes a difference to an effect e in the sense that if the cause c had not occurred, the effect e would not have occurred either. All we shall see in section 2, Lewis’ theory says there is more to the concept of causation than this counterfactual condition. Lewis is on the right track, I think, in saying that we think of a cause as something that makes a difference and that this thought is best explicated in terms of counterfactual concepts. However, I shall argue that the particular way in which Lewis spells out the concept of a cause as difference-maker is unsatisfactory. For Lewis’ articulation of this concept is distorted by a specific metaphysical assumption: specifically, that causation is an absolute relation, specifiable independently of any contextual factors. The distortion induced by this assumption is reflected in the undiscriminating manner in which his theory generates countless causes for any given effect. However, commonsense judgement is much more discriminating about causes than Lewis’ theory. Accordingly, I claim that Lewis' analysis faces the problem of profligate causes and I outline some specific problem cases in section 3..

The philosophical problem of mental causation concerns a clash between commonsense and scientific views about the causation of human behaviour. On the one hand, commonsense suggests that our actions are caused by our mental states—our thoughts, intentions, beliefs and so on. On the other hand, neuroscience assumes that all bodily movements are caused by neurochemical events. It is implausible to suppose that our actions are causally overdetermined in the same way that the ringing of a bell may be overdetermined by two hammers striking it at the same time. So how are we to reconcile these two views about the causal origins of human behaviour? One philosophical doctrine effects a nice reconciliation. Neuralism, or the token-identity theory, states that every particular mental event is a neurophysiological event and that every action is a physically specifiable bodily movement. If these identities hold, there is no problem of causal overdetermination: the apparently different causal pathways to the behaviour are actually one and the same pathway viewed from different perspectives. This attractively simple view is enjoying a recent revival in fortunes