Description[edit]
The basic problem of mental causation is an intuitive one: on the face of it, it seems that mental events cause physical events (and vice versa), but how can mental events have any causal effect on physical events? Suppose that a person, John, orders dessert after dinner. It seems that at least one cause for such a physical, behavioral event is that John desired to have dessert and believed that by ordering dessert he would be able to soon have dessert. But, how can such mental events as beliefs and desires cause John's mouth to move in such a way that he orders dessert?
Sub-problems of mental causation[edit]
Exclusion problem[edit]
What follows is a summary of the causal exclusion problem in its simplest form, and it is merely one of several possible formulations.
To the extent that we do not have to go outside human physiology in order to trace the causal antecedents of any bodily movement, intentional action can be fully causally explained by the existence of these physiological antecedents alone. No mention of mental states need enter into the explanation. This troubles philosophers because intuitively it seems that mental states are crucial in causing a person to act (for example, their beliefs and desires). But, given that physiological facts are sufficient to account for action, mental states appear to be superfluous; they are at risk of being causally and explanatorily irrelevant with respect to human action (Yoo 2006, p. §3b.iii).
Many philosophers consider this apparent irrelevance to be a highly counter-intuitive and undesirable position to take. It ultimately leads to epiphenomenalism—the view that mental events or states are causally irrelevant, they are merely after effects that play no role in any causal chains whatsoever. Thomas Huxley famously noted that epiphenomenalism treats mental states like the steam coming off a train: it plays no causal role in the train's moving forward, it is merely an "emergent property" of the actual causation occurring in the engine (Walter 2003, p. §2).
Problem of anomalism[edit]
Another problem with mental causation is that mental events seem anomalous in the sense that there are no scientific laws that mental states can figure into without having exceptions. There are no "strict" laws, and mental events must factor into strict laws in order to fit respectably into the causal order described by current science [see (Davidson 1970)].
In short, one response has been to deny that psychological laws involving mental states require strict, exceptionless laws. Jerry Fodor argues that non-basic (or "special") sciences do not in fact require strict laws (Fodor 1980). In current practice, special sciences (for example, biology and chemistry) have ceteris paribus laws (or laws with "all else being equal" clauses), according to which there are exceptions. However, only in the basic sciences (physics) are there strict, exceptionless laws. Thus, although mental states are anomalous, they can still figure into scientifically respectable laws of psychology.
Problem of externalism[edit]
In the latter half of the twentieth century externalism about meanings became espoused by many philosophers. Externalism is roughly the view that certain parts of an individual's environment play a crucial role in the meaning of at least some of an individual's words [see (Putnam 1975) and (Burge 1979)]. A thesis about meaning affects the mind insofar as our thoughts are about things in the world. A common view in the philosophy of mind is that at least certain mental states have intentional content in this sense. For example, one's belief that water is wet has the semantic content of water is wet. The thought is about water and the fact that it is wet. But, if externalism is true—if some of the contents of one's thoughts are constituted at least in part by factors external to one's mind—then there is yet another difficulty in explaining how mental states can cause physical states (Yoo 2006, p. §3b.ii)].