Almost everything written about free will to date has been verbal debate about the precise meaning of philosophical concepts like causality, necessity, and other dogmas of determinism.
The "problem of free will" is often described as a question of reconciling "free will" with one or more of the many kinds of determinism. As a result, the "problem of free will" depends on two things, the exact definition of free will and which of the determinisms is being reconciled.
There is also an even more difficult reconciliation for "libertarian" free will. How can a morally responsible will be reconciled with indeterminism or chance?The standard argument against free will is that it can not possibly be reconciled with either randomness or determinism, and that these two exhaust the logical possibilities.
Before there was anything called philosophy, religious accounts of man's fate explored the degree of human freedom permitted by superhuman gods. Creation myths often end in adventures of the first humans clearly making choices and being held responsible. But a strong fatalism is present in those tales that foretell the future, based on the idea that the gods have foreknowledge of future events. Anxious not to annoy the gods, the myth-makers rarely challenge the implausible view that the gods' foreknowledge is compatible with human freedom. This was an early form of today's compatibilism, the idea that causal determinism and logical necessity are compatible with free will.
Heraclitus, the philosopher of change, agreed that there were laws or rules (the logos) behind all the change. The early cosmologists' intuition that their laws could produce an ordered cosmos out of chaos was prescient. Our current model of the universe begins with a state of minimal information and maximum disorder. Early cosmologists imagined that the universal laws were all-powerful and must therefore explain the natural causes behind all things, from the regular motions of the heavens to the mind (νοῦς) of man.
The physiologoi transformed pre-philosophical arguments about gods controlling the human will into arguments about pre-existing causes controlling it. The cosmological problem became a psychological problem. Some saw a causal chain of events leading back to a first cause (later taken by many religious thinkers to be God). Other physiologoi held that although all physical events caused, mental events might not. This is mind/body dualism, perhaps the most important of all great dualisms. If the mind (or soul) is a substance different from matter, it could have its own laws different from the laws of nature for material bodies.
The materialist philosophers Democritus and Leucippus, again with extraordinary prescience, claimed that all things, including humans, were made of atoms in a void, with individual atomic motions strictly controlled by causal laws. Democritus wanted to wrest control of man's fate from arbitrary gods and make us more responsible for our actions. But ironically, he and Leucippus originated two of the great dogmas of determinism, physical determinism and logical necessity, which lead directly to the modern problem of free will and determinism.
Leucippus stated the first dogma, an absolute necessity which left no room in the cosmos for 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’ ἀνάγκηςThe consequence is a world with but one possible future, completely determined by its past. Some even argued for a great cycle of events (an idea borrowed from Middle Eastern sources) repeating themselves over thousands of years.
The Pythagoreans, Socrates, and Plato attempted to reconcile an element of human freedom with material determinism and causal law, in order to hold man responsible for his actions.
The first major philosopher to argue convincingly for some indeterminism was probably Aristotle. First he described a causal chain back to a prime mover or first cause, and he elaborated the four possible causes (material, efficient, formal, and final). Aristotle's word for these causes was ἀιτία, which translates as causes in the sense of the multiple factors or explanations behind an event. Aristotle did not subscribe to the simplistic "every event has a (single) cause" idea that was to come later.
Aristotle opposed his accidental chance to necessity:
Nor is there any definite cause for an accident, but only chance (τυχόν), namely an indefinite (ἀόριστον) cause.For Aristotle, a break in the causal chain allowed us to feel our actions "depend on us" (ἐφ' ἡμῖν). He knew that many of our decisions are quite predictable based on habit and character, but they are no less free nor we less responsible if our character itself and predictable habits were developed freely in the past and are changeable in the future.
(Metaphysics, Book V, 1025a25)2aIt is obvious that there are principles and causes which are generable and destructible apart from the actual processes of generation and destruction; for if this is not true, everything will be of necessity: that is, if there must necessarily be some cause, other than accidental, of that which is generated and destroyed. Will this be, or not? Yes, if this happens; otherwise not.
(Metaphysics, Book VI, 1027a29)
This is the view of some Eastern philosophies and religions. Our Karma has been determined by our past actions (even from past lives), and strongly influences our current actions, but we are free to improve our Karma by good actions.
...some things happen of necessity, others by chance, others through our own agency. ...necessity destroys responsibility and chance is inconstant; whereas our own actions are autonomous, and it is to them that praise and blame naturally attach.Parenthetically, we now know that atoms do not occasionally swerve, they move unpredictably whenever they are in close contact with other atoms. Everything in the material universe is made of atoms in unstoppable perpetual motion. Deterministic paths are only the case for very large objects, where the statistical laws of atomic physics average to become nearly certain dynamical laws for billiard balls and planets.
"If all motion is always one long chain, and new motion arises out of the old in order invariable, and if first-beginnings do not make by swerving a beginning of motion so as to break the decrees of fate, whence comes this free will?"Cicero unequivocally denies fate, strict causal determinism, and God's foreknowledge.
"If there is free will, all things do not happen according to fate; if all things do not happen according to fate, there is not a certain order of causes; and if there is not a certain order of causes, neither is there a certain order of things foreknown by God." 3
John Locke liked the idea of Freedom and Liberty but was disturbed by the confusing debates about "free will". He thought it was inappropriate to describe the Will itself as Free. The Will is a Determination. It is the Man who is Free. "I think the question is not proper, whether the will be free, but whether a man be free." "This way of talking, nevertheless, has prevailed, and, as I guess, produced great confusion."
"Everything proceeds mathematically...if someone could have a sufficient insight into the inner parts of things, and in addition had remembrance and intelligence enough to consider all the circumstances and take them into account, he would be a prophet and see the future in the present as in a mirror." 24
In his Practical Reason, Kant imagined two worlds (another mind/body dualism), the world of phenomena and a "noumenal" world of mind (nous) - a subtle variation on the realms of Plato's Ideas, the Scholastic and Renaissance idea of a God outside of time, and Descartes' Mind - in which Kant based rational belief in freedom, God, and immortality, as well as values. 25
"We know our will is free, and there's an end on't."
Evolution - Charles Darwin's explanation of biological evolution in 1859 requires chance to create variation in the gene pool. The alternative is a deterministic law controlling such change, which implies that information about all species has existed for all time. Or perhaps the idea that there is no real change. The "Great Chain of Being" from Plato's Timaeus to the middle ages maintained that all the species - from the smallest organisms, through man at the pinnacle of the natural world, then up to God through various types of supernatural angels - had existed for all time, at least since the creation. Darwin's work confirmed that Becoming was as real and important as Being (another great dualism). 26Thermodynamics - Ludwig Boltzmann's attempts, starting in 1866, to derive the second law of thermodynamics (increasing entropy and irreversibility) from the classical mechanical motions of gas particles (atoms) failed until he introduced probability (chance) and treated the atoms statistically. He was ridiculed by his physicist colleagues in Germany, who rejected the idea of atoms, let alone real chance in the universe. 27Quantum Mechanics - Werner Heisenberg's indeteminacy principle in 1927 is believed by many thinkers to have put an end to the absolute determinism implied by Newton's laws, at least for atoms. Classical mechanics is now seen as simply the limiting case of quantum mechanics for macroscopic (large) systems. Even before Heisenberg, Max Born had shown in 1926 that in collisions of atomic particles we could only predict the probabilities for the atomic paths, confirming Boltzmann's requirement for microscopic randomness. So the original case for irreducible randomness, made by Boltzmann in the 1870's, implicit in the work of Darwin in 1859, and explicitly promoted as Charles Sanders Peirce's tychism, has been largely forgotten. 28
Logic - Aristotle's logic was accepted as the paradigm of truth for over 2000 years until Frege in 1879 and Bertrand Russell's Principia Mathematica in 1910 failed to establish a logical basis for mathematics and found the first of the paradoxes that call logic into question. 29Mathematics - Kurt Gödel's incompleteness theorem in 1937 proved there would always be propositions that could not be proved in a consistent mathematical system. 30
"The defenders of Freedom usually only think of showing the independence of man from nature, which is indeed easy. But they leave alone man's inner independence from God, his Freedom even with respect to God, because this is the most difficult problem."Thus since man occupies a middle place between the non-being of nature and the absolute Being, God, he is free from both. He is free from God through having an independent root in nature; free from nature through the fact that the divine is awakened in him, that which in the midst of nature is above nature."
[Necessity claims] "that the state of things existing at any time, together with certain immutable laws, completely determine the state of things at every other time (for a limitation to future time is indefensible). Thus, given the state of the universe in the original nebula, and given the laws of mechanics, a sufficiently powerful mind could deduce from these data the precise form of every curlicue of every letter I am now writing." 37a
"The stronghold of the determinist argument is the antipathy to the idea of chance...This notion of alternative possibility, this admission that any one of several things may come to pass is, after all, only a roundabout name for chance." 38
James was the first thinker to enunciate clearly a two-stage decision process, with chance in a present time of random alternatives, leading to a choice which grants consent to one possibility and transforms an equivocal future into an unalterable and simple past. There are undetermined alternatives followed by determined choices.
"What is meant by saying that my choice of which way to walk home after the lecture is ambiguous and matter of chance?...It means that both Divinity Avenue and Oxford Street are called but only one, and that one either one, shall be chosen." 39 (James, The Will to Believe, 1897, p.155)
"the right combination is to be found by strict calculations [which] demand discipline, will, and consequently consciousness. In the subliminal ego, on the contrary, there reigns what I would call liberty, if one could give this name to the mere absence of discipline and to disorder born of chance." 40In 1937, at the Paris Centre de Synthése, a week of lectures was delivered on inventions of various kinds, including experimental science, mathematics, and poetry. The mathematician Jacques Hadamard described the conference in his book The Psychology of Invention in the Mathematical Field (1949) Hadamard's emphasis was on the discovery or invention of mathematical theories and his main subject was Henri Poincaré.
Hadamard assures us that Poincaré's observations do not impute discovery directly to pure chance. He says "Indeed, it is obvious that invention or discovery, be it in mathematics or anywhere else, takes place by combining ideas." "It cannot be avoided that this first operation takes place, to a certain extent, at random, so that the role of chance is hardly doubtful in this first step of the mental process. But we see that the intervention of chance occurs inside the unconscious." The first step is only the beginning of creation, for the following step, says Hadamard, "Invention is discernment, choice...it is clear that no significant discovery or invention can take place without the will of finding." 41
Poincaré is apparently the second thinker, after William James, to see random combinations of ideas in the unconscious mind, followed by willful decisions or choices made consciously.
"Just as the freedom of the will is an experiential category of our psychic life, causality may be considered as a mode of perception by which we reduce our sense impressions to order...the feeling of volition and the demand for causality are equally indispensable elements in the relation between subject and object which forms the core of the problem of knowledge." 46a
"all truly ethical action must spring from the unity and persistence of a definite ethical character. This in itself shows us that it would be fatal for ethics to tie itself to and, as it were, fling itself into the arms of a limitless indeterminism." 47
"I think that the philosophical treatment of the problem of free will suffers often from an insufficient distinction between the subjective and objective aspect." 48 (Cause and Chance, p. 127).Born approvingly quotes Cassirer, from the last chapter of Determinism and Indeterminism in Modern Physics,
"whether causality in nature is regarded in the form of rigorous 'dynamical' laws or of merely statistical laws...In neither way does there remain open that sphere of 'freedom' which is claimed by ethics." 49 (source, Cassirer, p. 209)
"When one exercises freedom, by his act of choice he is himself adding a factor not supplied by the [random] physical conditions and is thus himself determining what will occur." 52a
"Freedom cannot appear in the domains of physiology and psychology if it is not already lodged in physics...embracing the belief that freedom is made possible by indeterminacies in nature will not solve the problem of freedom...it permits only one first step towards its solution." 52a.Ιnstead of Ernst Cassirer's view "that it would be fatal for ethics to tie itself to and, as it were, fling itself into the arms of a limitless indeterminism," Margenau embraced indeterminism as the first step toward a solution of the problem of human freedom.
"Ethics, says Cassirer, should not be forced to build its nests in the gaps of physical causation, but he fails to tell where else it should build them, if at all."
Our thesis is that quantum mechanics leaves our body, our brain, at any moment in a state with numerous (because of its complexity we might say innumerable) possible futures, each with a predetermined probability. Freedom involves two components: chance (existence of a genuine set of alternatives) and choice. Quantum mechanics provides the chance, and we shall argue that only the mind can make the choice by selecting (not energetically enforcing) among the possible future courses.
"Such co-operation, I am maintaining, must be achieved quantum-mechanically; and the way that this is done is by many different combined arrangements of atoms being 'tried' simultaneously in linear superposition perhaps a little like the quantum computer...The selection of an appropriate (though probably not the best) solution to the minimizing problem must be achieved as the one-graviton criterion (or appropriate alternative) is reached - which would presumably only occur when the physical conditions are right" (p. 437)
"My discussion of quantum mechanics has confirmed [the mind's] indeterministic character; and has also suggested that quantum mechanics shows that matter is ultimately 'non-material' and non-local, and that perhaps mind and matter are interdependent." (p.381)
"With the possibility that quantum effects might indeed trigger much larger activities within the brain, some people have expressed the hope that, in such circumstances, quantum indeterminacy might be what provides an opening for the mind to influence the physical brain. Here, a dualistic viewpoint would be likely to be adopted, either explicitly or implicitly. Perhaps the 'free will' of an 'external mind' might be able to influence the quantum choices that actually result from such non-deterministic processes. On this view, it is presumably through the action of quantum theory's R-process that the dualist's 'mind-stuff' would have its influence on the behaviour of the brain." (p.349)This resembles Eddington's rough ideas and later remarks by Eccles that since wave functions are neither matter nor energy they are the ideal vehicle for the interaction between non-physical mind and physical matter. Eccles said this idea was suggested by Henry Margenau.
Penrose provides considerable evidence for correlated states in the microtubules within the cell's cytoskeleton, then descibes chemical evidence for connecting the microtubules and consciousness in anaesthesia. (p.357-370)
"It should be mentioned here that the actions P are nonlocal: they must act over extended regions, which can, and are expected to, cover large regions of the brain. Each conscious act is associated with a Process I action [collapse of the wave function] that coordinates and integrates activities in diverse parts of the brain. A conscious thought, as represented by the von Neumann Process I, effectively grasps as a whole an entire quasi-stable macroscopic brain activity." (p.252)
Evidence of randomly generated action — action that is distinct from reaction because it does not depend upon external stimuli — can be found in unicellular organisms. Take the way the bacterium Escherichia coli moves. It has a flagellum that can rotate around its longitudinal axis in either direction: one way drives the bacterium forward, the other causes it to tumble at random so that it ends up facing in a new direction ready for the next phase of forward motion. This ‘random walk’ can be modulated by sensory receptors, enabling the bacterium to find food and the right temperature.In higher organisms, Heisenberg finds that the brain still may include elements that do a random walk among options for action.
As with a bacterium’s locomotion, the activation of behavioural modules is based on the interplay between chance and lawfulness in the brain. Insufficiently equipped, insufficiently informed and short of time, animals have to find a module that is adaptive. Their brains, in a kind of random walk, continuously preactivate, discard and reconfigure their options, and evaluate their possible short-term and long-term consequences.This is clearly another example of a two-stage model for "free" followed by "will."
(Nature, 14 May 2009, p.165)
In an attempt to classify types of freedom, Adler invents three categories that he hopes are "dialectically neutral" - the circumstantial freedom of self-realization (freedom from coercion, political end economic freedom, etc.), the acquired freedom of self-perfection (making decisions for moral reasons rather than desires and passions), and the natural freedom of self-determination (the normal freedom of the will).
Self-perfection is the idea from Plato to Kant that we are only free when our decisions are for reasons and we are not slaves to our passions. Adler also includes many theologically minded philosophers who argue that man is only free when following a divine moral law. Sinners, they say, do not have free will, which is odd because sinners are presumably responsible for evil in the world despite an omniscient and omnipotent God.
Self-determination covers the classic problem of free will. Do we determine our will, or is it simply part of a causal chain? Most of Adler's natural freedoms are compatibilisms. They include Hegel's freedom of a stone falling according to Newton's law of gravity.
In his over 1400 pages, Adler devotes only six pages to brief comments on quantum mechanical indeterminism 53 (v.1, p.461-466). Adler depends heavily on the thoughts of Max Planck and Erwin Schrödinger, who along with major thinkers like Einstein, Louis de Broglie, and David Bohm, rejected indeterminism.
The selection of a kind of behavior out of a randomly offered repertoire may be an act of indeterminism; and in discussing indeterminism I have often regretfully pointed out that quantum indeterminacy does not seem to help us; for the amplification of something like, say, radioactive disintegration processes would not lead to human action or even animal action, but only to random movements. I have changed my mind on this issue. A choice process may be a selection process, and the selection may be from some repertoire of random events, without being random in its turn. This seems to me to offer a promising solution to one of our most vexing problems, and one by downward causation.Popper is thus the third thinker (or fourth, if we liberally interpret Compton) to describe a two-stage mental process, after James and Poincaré. He also solves the problem of indeterminism directly causing our decisions. Note Popper's not so subtle shift of the realm of chance to the material body (his "World 1") and the realm of determination to the mind (his "World 2"). The traditional dualism from the ancients to Kant made the material body the realm of phenomenal determinism and the mind or spirit the noumenal realm of freedom, God, and immortality.
It has taken the inventions of indeterministic physics to shake the rather common dogmatic conviction that determinism is a presupposition or perhaps a conclusion, of scientific knowledge. Feynman's example of the bomb and Geiger counter smashes this conception; but as far as I can judge it takes time for the lesson to be learned. I find deterministic assumptions more common now among people at large, and among philosophers, than when I was an undergraduate.
But does Dennett, following James, Poincaré, and Popper, see that this solves the problem of indeterminism in free will that has plagued philosophy since Epicurus' "swerve" of the atoms? He says, a bit sarcastically, that his model "puts indeterminism in the right place for the libertarian, if there is a right place at all [my emphasis]."
And after giving six excellent reasons why his suggestion is what libertarians are looking for, Dennett then suggests that the randomness generator might as well have been a computer-generated pseudo-random number generator. He says "Isn't it the case that the new improved proposed model for human deliberation can do as well with a random-but-deterministic generation process as with a causally undetermined process?"
This completely misses the libertarian's point, which is a randomness that breaks the causal chain of pre-determinism back to the universe origin.! But then Dennett's argument for libertarianism may just be a compatibilist's straw man. He does not pursue it in his later works, such as Elbow Room, The Varieties of Free Will Worth Wanting (Dennett, 1984) or the more recent Freedom Evolves (2003).
Dennett's model was inspired by many sources. One was David Wiggins' Towards a resonable libertarianism, which cited Bertrand Russell and Arthur Stanley Eddington as suggesting quantum indeterminism. . Another was Herbert Simon's 1969 two-stage "generate and test" model for creating computer artifacts 59 (Simon, 1969, p.), itself a computer version of Darwin's random variation and natural selection model for biological evolution. Another source was Hadamard's book. Dennett (p.293) quotes the poet Paul Valéry (from Hadamard, p.30), who imagines two agents (in one mind?)
"It takes two to invent anything. The one makes up combinations; the other one chooses." 60But as we have seen, this was Poincaré's idea which Valéry picked up at the 1937 conference. Some evidence now exists that Poincaré's work was in fact inspired by William James. They both say that alternative possibilities "present themselves." Nevertheless, Dennett's article is so influential in the philosophical community that two-stage models for free will are sometimes called "Valerian." We discuss Dennett's seminal article, with significant excerpts, in Giving Determinists What They Say They Want. The (politically) Libertarian philosopher Robert Nozick sketched a view of free will in his 1981 book Philosophical Explanations, but admitted he found the problem intractable. Peter van Inwagen, in his 1983 "An Essay on Free Will," caused a stir by arguing that compatibilism is demonstrably false, even admitting Frankfurt's denial of alternative possibilities, in what has come to be called the Consequence Argument. In short, if compatibilism traces the causes of our actions, in the one "actual sequence" of events, back to events before we existed, then our actions are simply the consequences of those earlier events and are "not up to us." Speaking as a logical philosopher, he concludes that "the free-will thesis and determinism are incompatible. That is, incompatibilism is true." "To deny the free-will thesis is to deny the existence of moral responsibility, which is absurd...Therefore, we should reject determinism." 61 This has been obvious to libertarians since Epicurus, and was argued for example by Carl Ginet in 1966. Robert Kane is the leading spokesman for Libertarianism. Before Kane, in the late twentieth century, Anglo-American philosophers had largely dismissed free will as a "pseudo-problem." Although like the others, Kane does not find any libertarian position, including his own, "intelligible," he developed the view that even if most of our actions are determined entirely by our character, these "self-formed actions" can be free if we at times in the past freely created our own character (and if we remain free to change it). This was Aristotle's view and agrees with Buddhist ideas of Karma.
In his 1985 book Free Will and Values, aware of earlier proposals by Eccles, Popper, and Dennett, but working independently, proposed an ambitious amplifier model for a quantum randomizer in the brain - a spinning wheel of fortune with probability bubbles corresponding to alternative possibilities, in the massive switch amplifier tradition of Compton and Gomes. Kane says (p.147):
"neurological processes must exist corresponding to the randomizing activity of the spinning wheel and the partitioning of the wheel into equiprobable segments (red, blue, etc.) corresponding to the relevant R-alternatives."Kane's model combines free will and values. Kane claimed his free choice is moral and made in accord with Kant's concept of duty. This may be an ethical fallacy.
"the succession of random selections among equiprobable alternatives is meant to be a continuing reminder (a mental or neurological representation) of the fact that the reason sets of other persons are to be treated equally."Kane is not satisfied with his solution. He explains that the main reason for failure is
"locating the master switch and the mechanism of amplification...We do not know if something similar goes on in the brains of cortically developed creatures like ourselves, but I suspect it must if libertarian theories are to succeed." (p.168)Kane's basic failure is his location of indeterminism in the decision process itself, making chance the direct cause of action. Kane's major accomplishment, however, is to identify "torn" decisions that were made at random, but because there exist equally good reasons whichever way the decisions go, the agent can still claim moral responsibility, against the critics of chance who say that indeterminism necessarily destroys the kind of control needed for moral responsibility.
"My conclusion is that the deep reason why no libertarian view can satisfy all three conditions [ability-to-choose-otherwise, control, and rationality] is that the conditions are logically incompatible. Hence, libertarianism, despite its intuitive appeal, turns out to be incoherent." (p.190)
"It does so, we may speculate, not by overriding the laws of physics, but by choosing between the alternative possibilities which the laws of physics leave open."Sedley and Long assume a non-physical (metaphysical) ability of the volition to affect the atoms, which is implausible. But the idea that a physical volition chooses - (consistent with and adequately determined by its character and values and its desires and feelings) from among alternative possibilities provided randomly by atomic indeterminacy - is quite plausible.
Unlike most of his colleagues specializing in free will, Honderich did not succumb to the easy path of Compatibilism, by simply declaring that the free will we have (and should want, say some) is completely consistent with determinism, namely a "voluntarism" in which our will is completely caused by prior events.
Nor does he go down the path of Incompatibilism, looking for non-physical substances, dualist forms of agency, or simply identifying freedom with Epicurean chance, as have many scientists with ideas of brain mechanisms amplifying quantum mechanical indeterminism to help with the uncaused "origination" of actions and decisions.
Honderich does not claim to have found a solution to the problem of free will or determinism, but he does claim to have confronted the problem of the consequences of determinism. He is "dismayed" because the truth of determinism requires that we give up "origination" with its promise of an open future, restricting - though not eliminating - our "life hopes."
Though he is determinism's foremost champion, Honderich characterizes it as a "black thing" and passionately feels the loss when he follows his reason to accept the truth of determinism.
Honderich faults the Compatibilists and Incompatibilists on three counts. First, he says that moral responsibility is not all that is at stake, there are personal feelings, reactive attitudes, problems of knowledge, and rationalizing punishment with ideas of limited responsibility. Second, these problems can not be resolved by logical "proofs" nor by linguistic analyses of propositions designed to show "free" and "determined" are logically compatible. And third, he faults their simplistic idea that one or the other of them must be right.
And unlike some of his colleagues, Honderich does not competely dismiss indeterminism and considers the suggestion of "near-determinism." He says, "Maybe it should have been called determinism-where-it-matters. It allows that there is or may be some indeterminism but only at what is called the micro-level of our existence, the level of the small particles of our bodies." 63
That there is nothing new, that it is mostly compatibilist, and that overall it is dismissive of freedom as either "unintelligible" or "metaphysical," makes the Oxford Handbook an accurate reflection of the current state of the free will problem. Kane cites Anscombe's remark, that determinism is becoming more common, and insightfully notes that "One may legitimately wonder why worries about determinism persist at all in the twenty-first century, when the physical sciences - once the stronghold of determinist thinking - seem to have turned away from determinism." Indeed, today it is determinism that is "metaphysical."64
Then in 2005, Kane published A Contemporary Introduction to Free Will, a comprehensive survey of the recent positions on free will, perhaps the most comprehensive since Mortimer Adler. Kane adds two more freedom classifications to Adler's three categories.
Self-control is a variation on Adler's acquired freedom of Self-perfection to include the arguments of the many "New Compatibilists" who are more concerned about moral responsibility than free will, such as Harry Frankfurt and John Martin Fischer.
Self-formation is a variation of Adler's Self-determination to include Kane's own "self-forming actions" (SFA) that are a subset of self-determining actions. Kane requires that an SFA is an indeterministic "will-setting action" that helps form our character. Later, other actions can be determined by our character, but we can still assert "ultimate responsibility" (UR) for those actions, because they can be traced back to the SFA.
John Martin Fischer calls his position semicompatibilism. Also included are Derk Pereboom, and Saul Smilansky, followers of Ted Honderich's hard determinism, who define their position as "hard incompatibilism," denying both human freedom and moral responsibility.
Fischer says free will may or may not be incompatible with determinism, but his main interest, moral responsibility, is not incompatible. Fischer has recently edited a 4-volume, 46-contributor, 1300+ pages compendium of articles on moral responsibility - entitled Free Will, a reference work in the Critical Concepts in Philosophy series (Routledge 2005).
In it, Fischer explains his colleagues setting aside the "unintelligible" problem of free will.
Some philosophers do not distinguish between freedom and moral responsibility. Put a bit more carefully, they tend to begin with the notion of moral responsibility, and "work back" to a notion of freedom; this notion of freedom is not given independent content (separate from the analysis of moral responsibility). For such philosophers, "freedom" refers to whatever conditions are involved in choosing or acting in such a way as to be morally responsible. (Vol.1, p.xxiii)
Pereboom, Smilansky, Galen Strawson, and the psychologist Daniel Wegner are hard incompatibilists who follow many earlier thinkers and say that free will is merely an illusion. Strawson argues that moral responsibility is impossible.
Unlike the others who find it uplifting and therapeutic to disabuse the public of illusions about free will, Saul Smilansky may share the "dismay" that Ted Honderich sees in the apparent loss of control implicit in determinism. Smilansky thinks we need to maintain the public illusion of free will as a contribution to maintaining public morality.
Determinism is the position that every event has a cause, in a chain of causal events with just one possible future.
Although random quantum mechanical events break the strictly deterministic causal chain, which has just one possible future, they nevertheless are causes for successive events. They start new unpredictable causal chains. They generate unpredictable futures. They are said to be causa sui. They need not be the direct cause of human actions.
While microscopic quantum events are powerful enough to deny determinism, the magnitude of these events is generally so small, especially for large macroscopic objects, that the world is still overwhelmingly deterministic. We call this "adequate determinism."
Soft causalists (Doyle) are event-causalists who accept causality but admit some unpredictable events that are causa sui and which start new causal chains.
Soft causalists say that indeterministic event acausality should be considered a prerequisite for adequately determined agent causality.
We can combine these determinist and indeterminist taxonomies with a taxonomy of incompatibilist positions. The result is a bit complex, because incompatibilists contain both determinists and libertarians, making for a very confused debate by thinkers who are nominally committed to clear concepts as called for by analytic language philosophy.
Determinism and indeterminism are the horns of the dilemma presented as the standard argument against free will, which we can trace back unchanged to the earliest discussions of freedom, determinism, and moral responsibility.
Compatibilists
David Lewis, John Perry, Bill Lycan, Harry Frankfurt, Daniel Dennett, Michael Bratman, Peter Strawson, Gary Watson, Susan Wolf, Hilary Bok, Michael McKenna, Thomas Scanlon, Bernard Berofsky, Gerald Dworkin, Bruce Waller, Jay Wallace, Dana Nelkin, Joe Campbell, Thomas Kapitan, Keith Lehrer, Paul Russell, David Sanford, Phillip Pettit, Michael Smith, Terry Horgan, David VellemanI think they count as compatibilists but please confirm: Michael Slote? Kadri Vihvelin? Kai Nielson? David Hunt? Paul Benson? Susan Buss? Ish Haji? David Zimmerman? Gideon Yaffe? Nomy Arpaly? Robert Audi? Mark Ravizza?
John Fischer? Tricky case but I think he should count as a compatibilist. Al Mele?? (come on, Al, come out of the agnostic camp, though as far as I can tell, if you remain there, you get to be on a list all by yourself!)
Peter Van Inwagen, Ted A. "Fritz" Warfield, Timothy O’Connor, David Widerker, Randolph Clarke, Carl Ginet, Robert Kane, Laura Ekstrom, David Wiggins, William Rowe, Roderick Chisholm, Richard Taylor
Derk Pereboom, Galen Strawson, Saul Smilansky, Richard Double, Ted Honderich, Thomas NagelIs Eleanor Stump an incompatibilist?
1. Leucippus, quoted by Kirk, G.S., J.E.Raven, and M.Schofield, The Presocratic Philosophers, Second edition, Cambridge, 1983, Fragment 569 (from Fr. 2 Actius I, 25, 4).
2. Aristotle, Physics B4, 196a24.
"We often allege chance (τυχη) or spontaneity (ἀυταματον) as causes, saying that something came about 'by chance' or 'spontaneously.'"Metaphysics, 1025a25.
"Nor is there any definite cause for an accident (συμβεβηκός), but only chance (τυχη), namely an indefinite (ἀόριστον) cause."Metaphysics, 1065a33.
"Causes from which chance results might happen are indeterminate; hence chance is obscure to human reason and is a cause by accident."
3. Cicero, cited by Augustine, City of God, Book V, Ch.9,
See also De Divinatione Book II, x 25
si enim provideri nihil potest futurum esse eorum quae casu fiunt, quia esse certa non possunt, divinatio nulla est
4. A.A.Long, Problems in Stoicism 1996, R.Sorabji Necessity, Cause, and Blame 1980, p.70
"In antiquity the Stoics gained the reputation of being strict determinists, and this reputation has generally persisted up to the present day.", Long, p.173.
"the Stoics committed themselves to postulating that all events occur of necessity.", Sorabji, p.70.
5. Sambursky, Physics of the Stoics, p.73-76.
...further light is shed on Aristotle's rejection of determinism in his statement on chance: "Causes from which chance results might happen are indeterminate; hence chance is obscure to human calculation and is a cause by accident." Expressed in the language of modern determinism this would mean that according to Aristotle even a Laplacean intelligence could not predict events of the sub-lunar world because they are contingent by their very nature, and may happen thus or otherwise.Obviously the Stoics had to discard the former notion of the possible which signified an objective contingency in a non-deterministic world, and to replace it by something compatible with determinism. They did so very logically by making it a subjective category and basing it on human ignorance of the future... The meaning of "chance" underwent a change which was linked up with the new significance of the possible. It is interesting to note that the Aristotelian definition of tyche was taken over literally by the Stoics and thereby the "obscurity to human calculation" was given a new meaning.
6. Sharples 1983, p.8, Long, 1986, p.101, Sharples 1996, p.8.
"For Chrysippus argues thus: ' If uncaused motion exists, it will not be the case that every proposition (termed by the logicians an axiom) is either true or false, for a thing not possessing efficient causes will be neither true nor false; but every proposition is either true or false; therefore uncaused motion does not exist. If this is so, all things that take place take place by precedent causes; if this is so, all take place by fate; it therefore follows that all things that take place take place by fate.'" Cicero, De Fato, X, 22
[Concludit enim Chrysippus hoc modo: 'Si est motus sine causa, non omnis enuntiatio (quod αχιωμα dialectics appellant) aut vera aut falsa erit, causas enim efficientes quod non habebit id nec verum nec falsum erit; omnis autem enuntiatio aut vera aut falsa est; motus ergo sine causa nullus est. Quod si ita est, omnia quae fiunt causis fiunt antegressis; id si ita est, omnia fato fiunt; efficitur igitur fato fieri quaecumque fiant.']
But Long is convinced that Chrysippus thought men were free and that Stoics had a positive conception of freedom, that freedom was the "possibility of determining one's actions."
"The Stoics, though removing the possibility of choosing and performing either of two contrary actions, assert that what occurs through our instrumentality (δι ημων) is attributable to (in the power of, εφ ημιω) us. For, they argue, since things and events have different natures ... the result of any individual's action accords with its specific nature." Long, p.180.
7. Sharples 1983.
"One crucial point that is however clear is that Alexander's own conception of responsibility is a libertarian one." Sharples, p.21Alexander himself denies the gods have foreknowledge.
"To say that it is reasonable that the gods should have foreknowledge of the things that will be, because it is absurd to say that they fail to know anything of the things that will be, and assuming this, to try to establish by means of it that all things come to be of necessity and in accordance with fate — [this] is neither true nor reasonable." Alexander, De Fato, XXX, 1
8. Augustine, On Free Choice of the Will.
"God foreknows all the things of which He Himself is the Cause, and yet He is not the Cause of all that He foreknows. He is not the evil cause of these acts, though He justly avenges them. You may understand from this, therefore, how justly God punishes sins; for He does not do the things which He knows will happen.", Book Three, IV, 40
9. Aquinas, Duns Scotus
10. Maimonides, see the Argument from Free Will in the wikipedia.
"Does God know or does He not know that a certain individual will be good or bad? If thou sayest 'He knows', then it necessarily follows that [that] man is compelled to act as God knew beforehand he would act, otherwise God's knowledge would be imperfect..."
11. Islam
12. Hinduism, Buddhism
13. Pico della Mirandola, Giordano Bruno
14. Lorenzo Valla, Pietro Pomponazzi
15. Erasmus, Martin Luther
16. Descartes
17. Spinoza
18. Thomas Hobbes
19. John Bramhall
20. George Berkeley
21. John Locke
22. David Hume, A Treatise of Human Nature, p.171. See also the later Enquiries, pp.95-96, where Hume said:
...liberty when opposed to necessity, not to constraint, is the same thing with chance; which is universally allowed to have no existence.
23. Isaac Newton
24. Leibniz
25. Kant
26. Darwin
27. Ludwig Boltzmann
28. Werner Heisenberg, Max Born
29. Bertrand Russell
30. Kurt Gödel
31. William James
32. Thomas Hobbes, William James
33. Libertarian
34. Incompatibilism
35. G.W.F.Hegel
36. Arthur Schopenhauer
could do otherwise if we had a different character.
37. Bertrand Russell
38. Charles Sanders Peirce
39. Poincaré, Science and Method, 1914, pp.62-63.
41, Hadamard, 1949, pp.29-31.
43. Planck, 1933, p.154-5.
64. Kane 1985, p.9, and Handbook of Free Will 2002, p.7
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Chapter 4.3 - The Cogito Model ![]() |
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Part Five - Problems ![]() |