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The nature of free will
Hard determinism vs free will
Hard determinism vs free will
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When looking to the nature of free will, many want to argue that free will in decision making and actions is absolute. Everyone faces endless routes of decision making everyday, and so thus, prima facie, it seems that total freedom of will is a correct assumption to have. This is why, in fact, positions such as hard determinism come across to most as radical and furthermore face fierce opposition. I want to not only explain and assert that hard determinism is the correct view on freedom of the will, but also defend against the most relevant objections of hard determinism. Theories on freedom of will tend to seek to explain how much choice individuals have in relation to actions, and moreover their responsibility for said actions. Hard determinism …show more content…
Moral responsibility is a concept that claims because people have the freedom of choice, individuals are responsible for at least some actions they may choose to do that are objectively immoral. Individuals can choose to not do morally depraved actions, and so when they do choose to do such actions we should hold them responsible for doing something objectively morally wrong. This view seems rather logical because in society today we not only have some sort of general consensus on the plausibility of there being moral facts, but we also find it commonplace to hold individuals accountable for such actions that are morally reprehensible. You can imagine a case in which we throw a person in prison for murdering someone because murder seems to be an objectively immoral and reprehensible action, in which we believe the person chose to do and can be held accountable for. This common view of objective morality and moral responsibility is one that seems not compatible with hard determinism. The argument of objective morality is as follows: If hard determinism is true, we can never do- and so are never obliged to do- any act other than the one we can in fact do. If we are never obligated to do an act other than the act we in fact do, we never do anything objectively immoral. Some actions are objectively immoral, and so hard determinism is false. This argument I believe has two assumptions that seem to be incompatible with hard determinism. The first is the assumption that objective morality is true. Thus, the argument asserts that if objective morality is true, then hard determinism must be false. The second claim I want to address is the implied argument of no responsibility. The argument asserts that we are not obligated to do certain actions because we can only do acts in which we in fact can do. Since we are not obligated to do certain things we would logically have no
“There is a continuum between free and unfree, with many or most acts lying somewhere in between.” (Abel, 322) This statement is a good summation of how Nancy Holmstrom’s view of free will allows for degrees of freedom depending on the agent’s control over the situation. Holmstrom’s main purpose in her Firming Up Soft Determinism essay was to show that people can have control over the source of their actions, meaning that people can have control over their desires and beliefs, and because of this they have free will. She also tried to show that her view of soft determinism was compatible with free will and moral responsibility. While Holmstrom’s theory about the self’s being in control, willingness to participate, and awareness of an act causes the act to be free, has some merit, her choice to incorporate soft determinism ultimately proved to invalidate her theory.
The contradiction here is that humans cannot refrain from performing free will. Therefore, determinism cannot abolish free will. He also mentions that if determinism is true, then no one has power over the facts of the past and the laws of nature. Therefore, no one has power over the facts of the future, and, also, has no control over the consequences of one’s behavior. For example, he expresses how compatibilism has been in existence before laws were even made.
Besides in the case of constraint, (A) the agent could have done otherwise. Then, by extension, it would also be equal to say that (B) if the agent had chosen to do otherwise, then he would have done otherwise. As Chisholm describes, this later statement is clearly in a accordance with determinism as, even if by an exaggerated chain of causal events, it can be seen that if he had decided to do otherwise, he would have done so. Under this conclusion, if (B) is in agreement with determinism, and (A) and (B) are of equal value, (A) would also be deterministic in nature. Accordingly, it would then be possible to find that (A) is both consistent with determinism and moral responsibility, and that these two theories must also be equal with one another. Additionally, under very specific circumstances it could be possible to find (B) to be true while (A) to be false, such as in the case of a man who, unbeknownst to him, is locked in a certain room with no way out. However, the man in this case is certainly content in the aforementioned room with no intention of leaving. If he had wanted to leave he is of the belief that he would be able to do so, proving (B) true. This is despite the fact that he would not have done this, as he is not able to, showing (A) to be false. Therefore we can see the need for an additional statement (C), he could have
ABSTRACT: There are good reasons for determinism — the option for pure freedom of will proves to be a non-tenable position. However, this collides with the everyday experience of autonomy. The following argument will attempt to show that determinism and autonomy are compatible. (1) A first consideration going back to MacKay makes clear that I myself cannot foresee in principle my own determination; hence fatalism has lost its grounds. (2) From the perspective of physical determination, I show that quantum-physical indetermination is not at all in a position to explain autonomy, while from the perspective of systems theory physical determination and autonomy is well-compatible. (3) The possibility of knowledge denotes a further increase of such autonomy. From this perspective, acting is something like designing-oneself or choice-of-oneself. (4) Consciousness of not being fixed in principle now becomes a determining condition of my acting, which appears to be determined by autonomy. This explains the ineradicable conviction that freedom of will is essential for human beings. (5) I conclude that the autonomy of acting is greater the more that rational self-determination takes the place of stupid arbitrariness.
The view of free will has been heavily debated in the field of philosophy. Whether humans possess free will or rather life is determined. With the aid of James Rachels ' article, The Debate over Free Will, it is clearly revealed that human lives are "both determined and free at the same time" (p.482, Rachels), thus, in line with the ideas of compatibilist responses. Human 's actions are based on certain situations that are causally determined by unexpected events, forced occurrence, and certain cases that causes one to outweigh the laws of cause and effect. The article also showcases instances where free will does exist. When human actions are being based on one 's emotions of the situation, desire, and simply that humans are creatures that are created to have intellectual reasoning. I argue, that Rachels’ article, provides helpful evidence on compatibilists responses that demonstrate free will and determinism actions come into play with each other.
In life we are constantly questioning why people act the way they do. A determinist would say that freedom of choice couldn’t always be possible because our actions are determined by things that are way beyond our control. This view is known as the most extreme form of determinism; hard determinism. A hard determinist would believe there is no free will it’s an illusion everything is determined. Everything happens because of physical laws, which govern the universe. Whether or not we do well in life is far beyond our control. We may seem to have a choice but in reality we don’t. We shouldn’t blame people or praise people it wasn’t their choice. We are helpless and blind from start to finish. We don’t have any moral responsibilities. Some causes that are put forth by determinist are human nature; which means people are born with basic instincts that influence how they act. Another is environmental influence, which simply means people are shaped by their environment conditioned by their experience to be the kind of people they are. Also, social dynamics, which mean’s social creatures that are influenced by social force around them and psychological forces, which is people, are governed by psychological forces.
In order to examine this issue, it is beneficial to start with a specific example: consider a person who happens to be a smoker.... ... middle of paper ... ... Yet factoring in luck fails to punish those who are immoral but have good luck, while punishing only those who have bad luck. I maintain that a satisfactory answer to this question is impossible because, as I stated earlier, the issue of moral guilt in relation to luck is based heavily upon the idea of free will versus determinism, a problem which is fundamentally troublesome. With no clear way to decide the issue of free will vs. determinism, it is equally unclear how we should decide the issue of moral guilt.
Neither soft determinism nor hard determinism successfully reconciles freedom and determinism. Soft determinism fails as it presents a limited type freedom, and it can be argued that the inner state of the agent is causally determined. Hard determinism presents a causally sound argument, whilst ignoring the moral bases of our society. Due to the failure of these theories to harmonize the data, the metaphysical problem of freedom and determinism persists.
All in all, each view of the philosophy of free will and determinism has many propositions, objects and counter-objections. In this essay, I have shown the best propositions for Libertarianism, as well as one opposition for which I gave a counter-objection. Additionally, I have explained the Compatabalistic and Hard Deterministic views to which I gave objections. In the end, whether it is determinism or indeterminism, both are loaded with difficulties; however, I have provided the best explanation to free will and determinism and to an agent being morally responsible.
The problem of free will and determinism is a mystery about what human beings are able to do. The best way to describe it is to think of the alternatives taken into consideration when someone is deciding what to do, as being parts of various “alternative features” (Van-Inwagen). Robert Kane argues for a new version of libertarianism with an indeterminist element. He believes that deeper freedom is not an illusion. Derk Pereboom takes an agnostic approach about causal determinism and sees himself as a hard incompatibilist. I will argue against Kane and for Pereboom, because I believe that Kane struggles to present an argument that is compatible with the latest scientific views of the world.
Soft determinism touts itself as a looser form of determinism; it maintains that a modicum of freedom can exist within determinism. For the soft determinist, the personality or character of the agent is still derived from environmental, social, cultural, physiological and hereditary factors. The agent’s actions are still a result of this character. However, the soft determinist maintains that we are free because freedom is not a freedom from all causes but is a freedom from some causes. One might argue that there was no compulsion in the action of the killer; he knows the consequences of his actions and is aware that murder is wrong. If someone held a gun to his head and told him to stab the other individual, we could not rightly state that his actions were free if there is some external compulsion. His personality is created within a context that instills certain societal values and norms of behavior...
Pereboom attempts to defend his position by claiming that the only two other positions, Libertarianism and Compatibilism, are illogical. Compatibilism is the view that hard determinism and the kind of free will responsible for moral responsibility are both true at the same time. Pereboom’s argument against compatibilism is based on the point that
Therefore we are not free to act as we wish due to our actions being
Freedom, or the concept of free will seems to be an elusive theory, yet many of us believe in it implicitly. On the opposite end of the spectrum of philosophical theories regarding freedom is determinism, which poses a direct threat to human free will. If outside forces of which I have no control over influence everything I do throughout my life, I cannot say I am a free agent and the author of my own actions. Since I have neither the power to change the laws of nature, nor to change the past, I am unable to attribute freedom of choice to myself. However, understanding the meaning of free will is necessary in order to decide whether or not it exists (Orloff, 2002).
If there is no room for choice or chance then everything happens without an individuals responsibility of doing something, mean that people can not be held to their actions, because individuals are not able to chose their actions no matter how virtuous or viscous they may be, as all their actions are all already predetermined. The idea of hard determinism refutes the idea of if-then statements because human choices and actions are not taken into factor because under hard determinism humans are not responsible for our actions. Hard determinism received its greatest influence from the physicist Isaac Newton, and his studies in physics and his idea of the universe as “matter in motion”. People who believe in Newton’s “matter in motion” theory who also believe in hard determinism applied the idea to everything in the universe, that everything is just matter in motion including humans, who need to obey the laws of nature just as anything else needs