for a person’s death causes a certain act, because it is believed that that act will cause the person’s death; or more accurately, the desire and the belief jointly cause the act. Brutus desires that Caesar should be dead, and believes that he will be dead if he is stabbed; Brutus therefore stabs him, and the stab causes Caesar’s death, as Brutus expected it would. Every act which realises a purpose involves two causal steps in this way: C is desired, and it is believed (truly if the purpose is achieved) that B will cause C; the desire and the belief together cause B, which in turn causes C. Thus we have first A, which is a desire for C and a belief that B (an act) will cause C; then we have B, the act caused by A, and believed to be a cause of C; then, if the belief was correct, we have C, caused by B, and if the belief was incorrect we have disappointment. Regarded purely scientifically, this series A, B, C may equally well be considered in the inverse order, as they would be at a coroner’s inquest. But from the point of view of Brutus, the desire, which comes at the beginning, is what makes the whole series interesting. We feel that if his desires had been different, the effects which he in fact produced would not have occurred. This is true, and gives him a sense of power and freedom. It is equally true that if the effects had not occurred, his desires would have been different, since being what they were the effects did occur. Thus the desires are determined by their consequences just as much as the consequences by the desires; but as we cannot (in general) know in advance the consequences of our desires without knowing our desires, this form of inference is uninteresting as applied to our own acts, though quite vital as applied to those of others.
A cause, considered scientifically, has none of that
