It is further contested between the two opposite schools of philosophy, whether or not mixo be the sole ultimate C. of all phenomena, as it is the C. most familiar to us— namely, the source of our voluntary exertions. On one side, it is affirmed to be " incon ceivable that dead force could continue unsupported for a moment beyond its creation. We cannot even conceive of change or phenomena without the energy of a mind." "The word action lias no real significance, except when applied to the doings of an intelligent agent." " Phenomena may have the semblance of being produced by physi cal causes, but they are in reality produced by the immediate agency of a mind; if they do not proceed from the human, they are the result of the divine will." To this it is replied, that we are here taking for grauted that every kind of power is analogous to that which we happen to be first acquainted with; but it is a pure assumption without proof or relevance, to suppose that all modes of energy must conform to this one type. Mill, book iii. chap. 5. It is further pointed out that even in ourselves, pure mind, or mind acting by itself, is not known to be an efficient C.; it must be mind together with body. The laborer cannot sustain a day's toil merely because of his wish to do so; he must be fed, and rested, and have all his bodily organs in good condition, in order to do his work. The human system, when employed as a prime mover, can no more dispense with the material conditions, than a steam-engine can work without coal, or when out of repair.—Bain On the Emotions and the p.
The subject of causation was very particularly studied by Aristotle. Ile enumerated four different kinds of causes, which have ever since had a place in philosophy. These are the material, the formal, the efficient, and the Putt. The first, or material, is what
anything is made of; brass or marble is the material C. of a statue. The formal is the form, type, or pattern according to which anything is made; the drawings of the archi tect would be the formal C. of a house. The effi ctent is the power acting produce the work, the manual energy and skill of the workmen, or the mechanical prime mover, whether that be human or any other. The final C. is the end or motive on whose account the work is produced, the subsistence, profit, or pleasure of the workman. Aristotle mentions the case of a physician curing himself, as exemplifying all the causes in one and the same subject. It is obvious that these are what we should now term the aggregate of conditions necessary to the production of any work of man; it being essen tial that there should be a motive for the work (final), a material to operate upon (mate rial), a plan to proceed by (formal), and an exertion of energy to do what is wanted (efficient). When nature is viewed as the result of a creative mind, these causes are considered as inhering in the Divine contriver.
In popular language, C. is held as identical with explanation. In other words, when a phenomenon which we are puzzled to account for is explained to our satisfaction, we say that we know its cause, but we often seek for, and are satisfied with, explanations that have no value in the view of science; and on the other hand, refuse to rest content with such as are scientifically valid. People occasionally insist on knowing the C. of gravity itself, deeper than the discovery of and whatever explana tion satisfies the mind, would be accepted as the cause. Sometimes it theological explanation is offered, and at other times, a metaphysical necessity is put forth.