Dorothy Edgington

We provide an introduction to some of the key issues raised in this volume by considering how individual chapters bear on the prospects of what may be called a ‘counterfactual process view’ of causal reasoning. According to such a view, counterfactual thought is an essential part of the processing involved in making causal judgements, at least in a central range of cases that are critical to a subject’s understanding of what it is for one thing to cause another. We argue that one fruitful way of approaching the different contributions to the volume is to think of them as providing materials, conceptual as well as empirical, for challenging counterfactual process views of causal thinking, or for responding to such challenges. Amongst the challenges we consider are ones that arise out of or parallel objections to counterfactual theories of causation in philosophy, or ones that appeal to apparent developmental dissociations between causal and counterfactual reasoning abilities. Possible responses turn on questions such as the following: What should count as engaging in counterfactual reasoning? How should we think of the cognitive prerequisites of such reasoning? Is it right to ask what the relationship is between causal and counterfactual reasoning, or are there in fact a number of different ways in which the two are connected?

The logical constants are technical terms, invented and precisely defined by logicians for the purpose of producing rigorous formal proofs. Mathematics virtually exhausts the domain of deductive reasoning of any complexity, and it is there that the benefits of this refined form of language are felt. Pragmatic issues may arise — issues concerning the point of making a certain statement — for there will be more or less perspicuous and illuminating ways of presenting proofs in this language, and we may be puzzled or misled when we wonder why the mathematician is taking some particular step. But this is hardly a compulsory topic in the philosophy of language.

Book synopsis: Philosophers have long been fascinated by the connection between cause and effect: are 'causes' things we can experience, or are they concepts provided by our minds? The study of causation goes back to Aristotle, but resurged with David Hume and Immanuel Kant, and is now one of the most important topics in metaphysics. Most of the recent work done in this area has attempted to place causation in a deterministic, scientific, worldview. But what about the unpredictable and chancey world we actually live in: can one theory of causation cover all instances of cause and effect?

Fitch’s argument purports to show that for any unknown truth, p , there is an unknowable truth, namely, that p is true and unknown; for a contradiction follows from the assumption that it is possible to know that p is true and unknown. In earlier work I argued that there is a sense in which it is possible to know that p is true and unknown, from a counterfactual perspective; that is, there can be possible, non-actual knowledge, of the actual situation, that in that situation, p is true and unknown. Here I further elaborate that claim and respond to objections by Williamson, who argued that there cannot be non-trivial knowledge of this kind. I give conditions which suffice for such non-trivial counterfactual knowledge.