Every philosophical analysis of causality mainly concerns unnamed men shooting each other for no reason. Is my sensibility excessively delicate in finding this offputting?pic.twitter.com/xpTWmdLeQQ
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Every philosophical analysis of causality mainly concerns unnamed men shooting each other for no reason. Is my sensibility excessively delicate in finding this offputting?pic.twitter.com/xpTWmdLeQQ
Or shooting people after they've been poisoned...
I guess it's become an empty convention, but murder is kind of obvious subject for the social praise/blame aspect of causation. IMO causation is at least two different things. The what-actually-affects-what manipulation causation of Pearl and scientific inference, and
social causation, who to blame and how much. For example, does being black cause you to experience racism? From manipulation perspective, yes, but few are willing to accept that logic. They are not wrong; social causation overlaps with moral judgment.
FWIW, the I found philosophic causation literature extremely opaque. Pearl and the causal inference people make hugely more sense. I think it's an example of where we've made actual progress in an old philosophic problem.
Experimental philosophy has some cool investigations of the nature of typical understandings about moral responsibility, which hugely overlaps with what I'm calling social causation. For example, Knobe and the "side-effect effect".http://journals.sagepub.com/doi/abs/10.1111/j.1467-9280.2006.01722.x …
Social causation is different because for social function it is mandatory to assign blame and/or give credit when anything important happens, even though it is common for reliable facts to offer little guidance. This is why we worry about inferring people's intentions.
Historical causation is sort of an extreme form of social causation. Eg. "Who/what caused world war 1?" From Taleb's skeptical position, historical events don't have causes. It's difficult to get much traction with manipulation arguments, because any change makes it different.
Often not appreciated how hugely important it is that causal stories imply an infinite number of "all other things" which must remain the same (ceteris paribus). This is where causation becomes deeply knowledge-based. Also, in our reasoning
we prefer manipulations/counterfactuals that "make sense". We don't go right to "but what if there was no air" when thinking about who/what caused a fire.
Yes on all of those points! It’s a mess. Which is fine… so long as you don’t try to make it a non-mess.
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