The socio-morphic understanding of causation (and the consequent regularity of nature) as being the product of a divine system of retributive justice is found to some extent in the works of many of the Presocratics, such as Heraclitus (535-475 BCE)... Soc. And is not the agent the same as the cause in all except name; the agent and the cause may be rightly called one?
The Sun will not overstep his measures; if he does, the Erinyes [Furies], the handmaids of Justice, will find him out. (Diels, Fragmente, 94b)
...and Parmenides (b. 510 BCE), who states that Justice holds Being in its place by the "pronouned" force of Necessity:
"Necessity holds [being] fast in the chains of limit" (Fragment VIII 31)
But when we get to the likes of Anaximenes (of Miletus, 585 - 525 BCE) we see the emergence of somewhat depersonalised forces of necessity and causation drawn from more natural and observable connections, the state-changes of air in this case. This is in accordance with a generally recognised transition in Greek thinking from mythos to logos.
Finally we come to Plato, in which the principles of causation are fully expressed without reference to divine systems of retribution.
Pro. Very true.
Soc. And the same may be said of the patient, or effect; we shall find that they too differ, as I was saying, only in name - shall we not?
Pro. We shall.
Soc. The agent or cause always naturally leads, and the patient or effect naturally follows it?
Predictably, for Plato, causation applies to the creation of the world of sensible appearance whilst the world of Forms, being eternal and immutable, requires no causality for its existence, as we can see in the Timaeus.
Timaeus: First then, in my judgment, we must make a distinction and ask, What is that which always is and has no becoming; and what is that which is always becoming and never is? That which is apprehended by intelligence and reason is always in the same state; but that which is conceived by opinion with the help of sensation and without reason, is always in a process of becoming and perishing and never really is. Now everything that becomes or is created must of necessity be created by some cause, for without a cause nothing can be created.
Interestingly, in the Phaedo, Plato has Socrates distinguish between causes and conditions, as, if you recall, does Nāgārjuna. However, I'm not yet sure if the distinction is the same one. Certainly, there is a prima facie resemblance between Nāgārjuna's "conditions" and those described by Plato below. Of course, if the distinction is the same, Nāgārjuna rejects the "causes" that Plato seeks to elevate. I want to ponder the Phaedo in more depth but for now I want to "bookmark" the following:
There was a time when I thought that I understood the meaning of greater and less pretty well; and when I saw a great man standing by a little one I fancied that one was taller than the other by a head; or one horse would appear to be greater than another horse: and still more clearly did I seem to perceive that ten is two more than eight, and that two cubits are more than one, because two is twice one.
And what is now your notion of such matters? said Cebes.
I should be far enough from imagining, he replied, that I knew the cause of any of them, indeed I should, for I cannot satisfy myself that when one is added to one, the one to which the addition is made becomes two, or that the two units added together make two by reason of the addition. For I cannot understand how, when separated from the other, each of them was one and not two, and now, when they are brought together, the mere juxtaposition of them can be the cause of their becoming two: nor can I understand how the division of one is the way to make two; for then a different cause would produce the same effect-as in the former instance the addition and juxtaposition of one to one was the cause of two, in this the separation and subtraction of one from the other would be the cause.
Nor am I any longer satisfied that I understand the reason why one or anything else either is generated or destroyed or is at all, but I have in my mind some confused notion of another method, and can never admit this. Then I heard someone who had a book of Anaxagoras, as he said, out of which he read that mind was the disposer and cause of all, and I was quite delighted at the notion of this, which appeared admirable,and I said to myself: If mind is the disposer, mind will dispose all for the best, and put each particular in the best place; and I argued that if anyone desired to find out the cause of the generation or destruction or existence of anything, he must find out what state of being or suffering or doing was best for that thing, and therefore a man had only to consider the best for himself and others, and then he would also know the worse, for that the same science comprised both. And I rejoiced to think that I had found in Anaxagoras a teacher of the causes of existence such as I desired, and I imagined that he would tell me first whether the earth is flat or round; and then he would further explain the cause and the necessity of this, and would teach me the nature of the best and show that this was best; and if he said that the earth was in the centre, he would explain that this position was the best, and I should be satisfied if this were shown to me, and not want any other sort of cause. And I thought that I would then go and ask him about the sun and moon and stars, and that he would explain to me their comparative swiftness, and their returnings and various states, and how their several affections, active and passive, were all for the best. For I could not imagine that when he spoke of mind as the disposer of them, he would give any other account of their being as they are, except that this was best; and I thought when he had explained to me in detail the cause of each and the cause of all, he would go on to explain to me what was best for each and what was best for all. I had hopes which I would not have sold for much, and I seized the books and read them as fast as I could in my eagerness to know the better and the worse.
What hopes I had formed, and how grievously was I disappointed! As I proceeded, I found my philosopher altogether forsaking mind or any other principle of order, but having recourse to air, and ether, and water, and other eccentricities. I might compare him to a person who began by maintaining generally that mind is the cause of the actions of Socrates, but who, when he endeavored to explain the causes of my several actions in detail, went on to show that I sit here because my body is made up of bones and muscles; and the bones, as he would say, are hard and have ligaments which divide them, and the muscles are elastic, and they cover the bones, which have also a covering or environment of flesh and skin which contains them; and as the bones are lifted at their joints by the contraction or relaxation of the muscles, I am able to bend my limbs, and this is why I am sitting here in a curved posture: that is what he would say.
He would have a similar explanation of my talking to you, which he would attribute to sound, and air, and hearing, and he would assign ten thousand other causes of the same sort, forgetting to mention the true cause, which is that the Athenians have thought fit to condemn me, and accordingly I have thought it better and more right to remain here and undergo my sentence; for I am inclined to think that these muscles and bones of mine would have gone off to Megara or Boeotia - by the dog of Egypt they would, if they had been guided only by their own idea of what was best, and if I had not chosen as the better and nobler part, instead of playing truant and running away, to undergo any punishment which the State inflicts. There is surely a strange confusion of causes and conditions in all this. It may be said, indeed, that without bones and muscles and the other parts of the body I cannot execute my purposes. But to say that I do as I do because of them, and that this is the way in which mind acts, and not from the choice of the best, is a very careless and idle mode of speaking. I wonder that they cannot distinguish the cause from the condition, which the many, feeling about in the dark, are always mistaking and misnaming. And thus one man makes a vortex all round and steadies the earth by the heaven; another gives the air as a support to the earth, which is a sort of broad trough. Any power which in disposing them as they are disposes them for the best never enters into their minds, nor do they imagine that there is any superhuman strength in that; they rather expect to find another Atlas of the world who is stronger and more everlasting and more containing than the good is, and are clearly of opinion that the obligatory and containing power of the good is as nothing; and yet this is the principle which I would fain learn if anyone would teach me.
Soc. And is not the agent the same as the cause in all except name; the agent and the cause may be rightly called one?