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Core Concepts

Actualism
Adequate Determinism
Agent-Causality
Alternative Possibilities
Causa Sui
Causal Closure
Causalism
Causality
Certainty
Chance
Chance Not Direct Cause
Chaos Theory
The Cogito Model
Compatibilism
Complexity
Comprehensive   Compatibilism
Conceptual Analysis
Contingency
Control
Could Do Otherwise
Creativity
Default Responsibility
De-liberation
Determination
Determination Fallacy
Determinism
Disambiguation
Double Effect
Either Way
Emergent Determinism
Epistemic Freedom
Ethical Fallacy
Experimental Philosophy
Extreme Libertarianism
Event Has Many Causes
Frankfurt Cases
Free Choice
Freedom of Action
"Free Will"
Free Will Axiom
Free Will in Antiquity
Free Will Mechanisms
Free Will Requirements
Free Will Theorem
Future Contingency
Hard Incompatibilism
Idea of Freedom
Illusion of Determinism
Illusionism
Impossibilism
Incompatibilism
Indeterminacy
Indeterminism
Infinities
Laplace's Demon
Libertarianism
Liberty of Indifference
Libet Experiments
Luck
Master Argument
Modest Libertarianism
Moral Necessity
Moral Responsibility
Moral Sentiments
Mysteries
Naturalism
Necessity
Noise
Non-Causality
Nonlocality
Origination
Paradigm Case
Possibilism
Possibilities
Pre-determinism
Predictability
Probability
Pseudo-Problem
Random When?/Where?
Rational Fallacy
Refutations
Replay
Responsibility
Same Circumstances
Scandal
Science Advance Fallacy
Second Thoughts
Self-Determination
Semicompatibilism
Separability
Soft Causality
Special Relativity
Standard Argument
Supercompatibilism
Superdeterminism
Taxonomy
Temporal Sequence
Tertium Quid
Torn Decision
Two-Stage Models
Ultimate Responsibility
Uncertainty
Up To Us
Voluntarism
What If Dennett and Kane Did Otherwise?

Philosophers

Mortimer Adler
Rogers Albritton
Alexander of Aphrodisias
Samuel Alexander
William Alston
G.E.M.Anscombe
Anselm
Louise Antony
Thomas Aquinas
Aristotle
David Armstrong
Harald Atmanspacher
Robert Audi
Augustine
J.L.Austin
A.J.Ayer
Alexander Bain
Mark Balaguer
Jeffrey Barrett
William Belsham
Henri Bergson
Isaiah Berlin
Bernard Berofsky
Robert Bishop
Max Black
Susanne Bobzien
Emil du Bois-Reymond
Hilary Bok
Laurence BonJour
George Boole
Émile Boutroux
F.H.Bradley
C.D.Broad
Michael Burke
C.A.Campbell
Joseph Keim Campbell
Rudolf Carnap
Carneades
Ernst Cassirer
David Chalmers
Roderick Chisholm
Chrysippus
Cicero
Randolph Clarke
Samuel Clarke
Anthony Collins
Antonella Corradini
Diodorus Cronus
Jonathan Dancy
Donald Davidson
Mario De Caro
Democritus
Daniel Dennett
Jacques Derrida
René Descartes
Richard Double
Fred Dretske
John Dupré
John Earman
Laura Waddell Ekstrom
Epictetus
Epicurus
Herbert Feigl
John Martin Fischer
Owen Flanagan
Luciano Floridi
Philippa Foot
Alfred Fouilleé
Harry Frankfurt
Richard L. Franklin
Michael Frede
Gottlob Frege
Peter Geach
Edmund Gettier
Carl Ginet
Alvin Goldman
Gorgias
Nicholas St. John Green
H.Paul Grice
Ian Hacking
Ishtiyaque Haji
Stuart Hampshire
W.F.R.Hardie
Sam Harris
William Hasker
R.M.Hare
Georg W.F. Hegel
Martin Heidegger
R.E.Hobart
Thomas Hobbes
David Hodgson
Shadsworth Hodgson
Baron d'Holbach
Ted Honderich
Pamela Huby
David Hume
Ferenc Huoranszki
William James
Lord Kames
Robert Kane
Immanuel Kant
Tomis Kapitan
Jaegwon Kim
William King
Hilary Kornblith
Christine Korsgaard
Saul Kripke
Andrea Lavazza
Keith Lehrer
Gottfried Leibniz
Leucippus
Michael Levin
George Henry Lewes
C.I.Lewis
David Lewis
Peter Lipton
John Locke
Michael Lockwood
E. Jonathan Lowe
John R. Lucas
Lucretius
Ruth Barcan Marcus
James Martineau
Storrs McCall
Hugh McCann
Colin McGinn
Michael McKenna
Brian McLaughlin
Paul E. Meehl
Uwe Meixner
Alfred Mele
Trenton Merricks
John Stuart Mill
Dickinson Miller
G.E.Moore
C. Lloyd Morgan
Thomas Nagel
Friedrich Nietzsche
John Norton
P.H.Nowell-Smith
Robert Nozick
William of Ockham
Timothy O'Connor
David F. Pears
Charles Sanders Peirce
Derk Pereboom
Steven Pinker
Plato
Karl Popper
Porphyry
Huw Price
H.A.Prichard
Hilary Putnam
Willard van Orman Quine
Frank Ramsey
Ayn Rand
Michael Rea
Thomas Reid
Charles Renouvier
Nicholas Rescher
C.W.Rietdijk
Richard Rorty
Josiah Royce
Bertrand Russell
Paul Russell
Gilbert Ryle
Jean-Paul Sartre
Kenneth Sayre
T.M.Scanlon
Moritz Schlick
Arthur Schopenhauer
John Searle
Wilfrid Sellars
Alan Sidelle
Ted Sider
Henry Sidgwick
Walter Sinnott-Armstrong
J.J.C.Smart
Saul Smilansky
Michael Smith
Baruch Spinoza
L. Susan Stebbing
George F. Stout
Galen Strawson
Peter Strawson
Eleonore Stump
Francisco Suárez
Richard Taylor
Kevin Timpe
Mark Twain
Peter Unger
Peter van Inwagen
Manuel Vargas
John Venn
Kadri Vihvelin
Voltaire
G.H. von Wright
David Foster Wallace
R. Jay Wallace
W.G.Ward
Ted Warfield
Roy Weatherford
William Whewell
Alfred North Whitehead
David Widerker
David Wiggins
Bernard Williams
Timothy Williamson
Ludwig Wittgenstein
Susan Wolf

Scientists

Michael Arbib
Bernard Baars
Gregory Bateson
John S. Bell
Charles Bennett
Ludwig von Bertalanffy
Susan Blackmore
Margaret Boden
David Bohm
Niels Bohr
Ludwig Boltzmann
Emile Borel
Max Born
Walther Bothe
Hans Briegel
Leon Brillouin
Stephen Brush
Henry Thomas Buckle
S. H. Burbury
Donald Campbell
Anthony Cashmore
Eric Chaisson
Jean-Pierre Changeux
Arthur Holly Compton
John Conway
John Cramer
E. P. Culverwell
Charles Darwin
Terrence Deacon
Max Delbrück
Abraham de Moivre
Paul Dirac
Hans Driesch
John Eccles
Arthur Stanley Eddington
Paul Ehrenfest
Albert Einstein
Hugh Everett, III
Franz Exner
Richard Feynman
R. A. Fisher
Joseph Fourier
Lila Gatlin
Michael Gazzaniga
GianCarlo Ghirardi
J. Willard Gibbs
Nicolas Gisin
Paul Glimcher
Thomas Gold
A.O.Gomes
Brian Goodwin
Joshua Greene
Jacques Hadamard
Patrick Haggard
Stuart Hameroff
Augustin Hamon
Sam Harris
Hyman Hartman
John-Dylan Haynes
Martin Heisenberg
Werner Heisenberg
Jesper Hoffmeyer
E. T. Jaynes
William Stanley Jevons
Roman Jakobson
Pascual Jordan
Ruth E. Kastner
Stuart Kauffman
Simon Kochen
Stephen Kosslyn
Ladislav Kovàč
Rolf Landauer
Alfred Landé
Pierre-Simon Laplace
David Layzer
Benjamin Libet
Seth Lloyd
Hendrik Lorentz
Josef Loschmidt
Ernst Mach
Donald MacKay
Henry Margenau
James Clerk Maxwell
Ernst Mayr
Ulrich Mohrhoff
Jacques Monod
Emmy Noether
Howard Pattee
Wolfgang Pauli
Massimo Pauri
Roger Penrose
Steven Pinker
Colin Pittendrigh
Max Planck
Susan Pockett
Henri Poincaré
Daniel Pollen
Ilya Prigogine
Hans Primas
Adolphe Quételet
Jerome Rothstein
David Ruelle
Erwin Schrödinger
Aaron Schurger
Claude Shannon
Herbert Simon
Dean Keith Simonton
B. F. Skinner
Roger Sperry
Henry Stapp
Tom Stonier
Antoine Suarez
Leo Szilard
William Thomson (Kelvin)
Peter Tse
Heinz von Foerster
John von Neumann
John B. Watson
Daniel Wegner
Steven Weinberg
Paul A. Weiss
Norbert Wiener
Eugene Wigner
E. O. Wilson
H. Dieter Zeh
Ernst Zermelo
Wojciech Zurek

Presentations

Biosemiotics
Mental Causation
James Symposium

 
Pre-Determinism
Determinism is the philosophical idea that every event or state of affairs, including every human decision and action, is the inevitable and necessary consequence of antecedent states of affairs.

Pre-determinism implies that all the information in the universe today was implicit in the earliest moments of the universe. It is information conserving. It is consistent with the theological idea of God's foreknowledge.

Since modern physics shows that the universe in indeterministic, with profound effects on the atomic scale of microscopic processes, we will find it valuable to distinguish pre-determinism (inevitable causal chains) from the adequate determinism that we have in the real world and obvious in the classical physical laws that apply in the macrocosmos.

Determinism is a modern name (nineteenth-century) for Democritus' ancient idea that strict causal laws control the motion of atoms, and that everything - including human minds - consists merely of atoms in a void.

As Democritus' mentor and fellow materialist Leucippus put it, an absolute necessity leaves no room in the cosmos for chance. Pre-determinism is a better name for this idea of necessity and total absence of chance.

"Nothing occurs at random, but everything for a reason and by necessity." 1

οὐδὲν χρῆμα μάτην γίνεται, ἀλλὰ πάντα ἐκ λόγου τε καὶ ὑπ’ ἀνάγκης

Determinism, especially the variation of "soft" determinism (cf. William James) or compatibilism, is supported as a theory of free will by a majority of philosophers, each with special vested interests in one or more of the many determinisms.

Compatibilism is a form of determinism that argues man is free as long as his own will is one of the steps in the causal chain, even if his choices are completely pre-determined for physical reasons or preordained by God.

And Fatalism is a special form of determinism where every event in the future is fated to happen. Fatalism does not normally require that any causal laws or higher powers are involved. Que sera, sera.

The core idea of determinism is closely related to the idea of causality. But we can have causality without determinism, especially the "soft" causality that follows an "uncaused" event (a causa sui) that is not predictable from prior events.

Aristotle called such events archai (ἀρχαί) - starting points or "fresh starts" in new causal chains which break the bonds of determinism.

Despite David Hume's critical attack on the necessity of causes, many philosophers embrace causality and determinism strongly. Some even connect it to the very possibility of logic and reason. And Hume himself believed strongly, if inconsistently, in necessity. " 'tis impossible to admit any medium betwixt chance and necessity," he said.

Despite this, Hume was disturbed by the implications of pre-determinism in his theory. Most compatibilists and determinists since Hobbes and Hume never mention the fact that a causal chain of events going back before our birth would not provide the kind of liberty they are looking for. But Hume frankly admits that such a causal chain would be a serious objection to his theory.

I pretend not to have obviated or removed all objections to this theory, with regard to necessity and liberty. I can foresee other objections, derived from topics which have not here been treated of. It may be said, for instance, that, if voluntary actions be subjected to the same laws of necessity with the operations of matter, there is a continued chain of necessary causes, pre-ordained and pre-determined, reaching from the original cause of all to every single volition, of every human creature. No contingency anywhere in the universe; no indifference; no liberty. While we act, we are, at the same time, acted upon.
To escape this objection, we must imagine that Hume wanted some kind of agent-causal freedom in voluntarist acts.
Bertrand Russell said "The law of causation, according to which later events can theoretically be predicted by means of earlier events, has often been held to be a priori, a necessity of thought, a category without which science would not be possible." (Russell, External World p.179)
The idea of indeterminism appears to threaten causality and the basic idea of causal law. But it does not.

Indeterminism for some is simply an occasional event without a cause. We can have an adequate causality without strict determinism. Strict determinism means complete predictability of events and only one possible future. Adequate determinism provides statistical predictability, which in normal situations for physical objects approaches statistical certainty.

An example of an event that is not strictly caused is one that depends on chance, like the flip of a coin. If the outcome is only probable, not certain, then the event can be said to have been caused by the coin flip, but the head or tails result itself was not predictable. So this causality, which recognizes prior events as causes, is undetermined and the result of chance alone.
We call this "soft" causality. Events are caused by prior (uncaused) events, but not determined by events earlier in the causal chain, which has been broken by the uncaused cause.
Determinism is critical for the question of free will. Strict determinism implies just one possible future. Chance means that the future is unpredictable. Chance allows alternative futures and the question becomes how the one actual present is realized from these alternative possibilities. But this
The departure required from strict determinism is very slight compared to the miraculous ideas associated with the "causa sui" (self-caused cause) of the ancients.
Even in a world that contains quantum uncertainty, macroscopic objects are determined to an extraordinary degree. Newton's laws of motion are deterministic enough to send men to the moon and back. Our Cogito Model of the Macro Mind is large enough to ignore quantum uncertainty for the purpose of the reasoning will. The neural system is robust enough to insure that mental decisions are reliably transmitted to our limbs.
we see a world of
soft causality and adequate determinism
We call this determinism, only ineffective for extremely small structures, "adequate determinism." Determinism is adequate enough for us to predict eclipses for the next thousand years or more with extraordinary precision.
Belief in strict determinism, in the face of physical evidence for indeterminism, is only tenable today for dogmatic philosophy. We survey ten modern dogmas of determinism.

Phillipa Foot argued that because our actions are determined by our motives, our character and values, our feelings and desires, in no way leads to the conclusion that they are predetermined from the beginning of the universe.

The presence of quantum uncertainty leads some philosophers to call the world indetermined. But indeterminism is somewhat misleading, with strong negative connotations, when most events are overwhelmingly "adequately determined." Nevertheless, speaking logically, if a single event is undetermined, then indeterminism is true, and determinism false. 1

There is no problem imagining that the three traditional mental faculties of reason - perception, conception, and comprehension - are all carried on deterministically in a physical brain where quantum events do not interfere with normal operations.
There is also no problem imagining a role for randomness in the brain in the form of quantum level noise. Noise can introduce random errors into stored memories. Noise could create random associations of ideas during memory recall. This randomness may be driven by microscopic fluctuations that are amplified to the macroscopic level.
Our Macro Mind needs the Micro Mind for the free action items and thoughts in an Agenda of alternative possibilities to be de-liberated by the will. The random Micro Mind is the "free" in free will and the source of human creativity. The adequately determined Macro Mind is the "will" in free will that de-liberates, choosing actions for which we can be morally responsible.
Determinism must be disambiguated from its close relatives causality, certainty, necessity, and predictability.
Etymology of Determinism
The term (sic) determinism is first attested in the late fourteenth century, "to come to an end," also "to settle, decide," from O.Fr. determiner (12c.), from L. determinare "set limits to," from de- "off" + terminare "to mark the end or boundary," from terminus "end, limit."

The sense of "coming to a firm decision" (to do something) is from 1450.

Determination as a "quality of being resolute" dates from 1822.

Before the nineteenth century determinists were called Necessarians. William Belsham contrasted them (favorably) with the incoherent Libertarians in 1789, the first use of Libertarian.

Determinism appears in 1846 in Sir William Hamilton's edition of Thomas Reid's works as a note on p.87.

There are two schemes of Necessity - the Necessitation by efficient - the Necessitation by final causes. The former is brute or blind Fate; the latter rational Determinism.
At about the same time, it is used by theologians to describe lack of free will.

In 1855, William Thomson (later Lord Kelvin) wrote,

The theory of Determinism, in which the will is determined or swayed to a particular course by external inducements and forced habits, so that the consciousness of freedom rests chiefly upon an oblivion of the antecedents of our choice.

Ernst Cassirer claimed (mistakenly?) that Determinism in the philosophical sense of a "doctrine that everything that happens is determined by a necessary chain of causation." dates from 1876.

Note that ancient philosophers worried about this causal chain (ἄλυσις), but those philosophers who allowed the existence of chance, (Aristotle, Epicurus, Lucretius, and Alexander of Aphrodisias), denied such a causal chain, while maintaining that human decisions were caused by neither chance nor necessity but by a tertium quid - our autonomous human agency.

The adjective determinist appeared first in the Contemporary Review of October 1874 - "The objections of our modern Determinists." In the Contemporary Review of March 1885 R. H. Hutton described "The necessarian or determinist theory of human action."

For Teachers
C.D.Broad, in 1932, defined Determinism, Indeterminism, and Libertarianism. Reprinted in Morgenbesser (1962) Free Will
And now at last we can define- "determinism" and "indeterminism." Determinism is the doctrine that every event is completely determined, in the sense just defined. Indeterminism, is the doctrine that some, and it may be all, events are not completely determined, in the sense defined. Both doctrines are, prima facie, intelligible, when defined as I have defined them.

There is one other point to be noticed. An event might be completely determined, and yet it might have a "causal ancestor" which was not, completely determined. If Y is the total cause of Z and X is the total cause of Y, I call both Y and X "causal ancestors" of Z. Similarly, if W were the total cause of X, I should call Y, X, and W "causal ancestors" of Z. And so on. If at any stage in such a series there is a term, e.g. W, which contains a cause-factor that is not completely determined, the series will stop there, just as the series of human ancestors stops with Adam. Such a term may be called the "causal progenitor" of such a series. If determinism be true, every event has causal ancestors, and therefore there are no causal progenitors. If indeterminism be true, there are causal progenitors in the history of the world.

We are now in a position to define what Ι will call "libertarianism." This doctrine may be summed up in two propositions. (i) Some (and it may be all) voluntary actions have a causal ancestor which contains as a cause factor the putting-forth of an effort which is not completely determined in direction and intensity by occurrent causation. (ii) In such cases the direction and the intensity of the effort are completely determined by non-occurrent causation, in which the self or agent, taken as a substance or continuant, is the non-occurrent total cause. [Broad means a non-physical mind as the non-occurent cause.] Thus, Libertarianism, as defined by me, entails indeterminism, as defined by me; but the converse does not hold.

If I am right, libertarianism is self-evidently impossible, whilst indeterminism is prima facie possible.

Richard Double,s The Nonreality of Free Will (1995?) provided these definitions.
Although the notion of determinism appears frequently through this book, the free will discussion is concerned only with a tiny subset of what might be determined, viz., those events that affect human decision making. Whether there is, e.g., indeterminacy in quantum physics is an empirical matter outside of philosophers' ken and, by itself, does not bear on the free will debate, although some libertarians have argued that quantum indeterminacy could bear on human choices (see Chapter 8). This book is primarily about free will, though, and about determinism only incidentally.

Compatibilism — The view that the theses of free will and determinism can both be true.

Incompatibilism — The view they cannot both be true.

Soft determinism — Technically, compatibilism plus determinism, but in fact, the view that we have free will not as a result of indeterminism, whether or not determinism is true.

Hard determinism — Technically, incompatibilism plus determinism, but the view that humans lack free will because their decisions are determined, again, whether determinism in its fullest generality is true.

Libertarianism — The view that humans have free will as a result of indeterminism in their choices. {This is an extreme view that makes chance the direct cause of our choices.]

For Scholars
1. C.D.Broad, 1934 "Indeterminism is the doctrine that some, and it may be all, events are not completely determined."

Chapter 1.4 - The Philosophy Chapter 1.6 - The Scientists
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