Free will: Encyclopedia II - Free will - Determinism versus indeterminism

Free will - Determinism versus indeterminism

Determinism holds that each state of affairs is necessitated (determined) by the states of affairs that preceded it, an extension of cause and effect. Indeterminism holds this proposition to be incorrect, and that there are events which are not entirely determined by previous states of affairs. The idea of determinism is sometimes illustrated by the story of Laplace's demon, who knows all the facts about the past and present and all the natural laws that govern our world, and uses this knowledge to foresee the future, down to every detail.

Some philosophers hold that determinism is at odds with free will. This is the doctrine of incompatibilism. Incompatibilists generally claim that a person acts freely (has free will) only in cases where the person is the sole originating cause of the act and the person genuinely could have done otherwise. This kind of free will is (at least allegedly) incompatible with determinism. If determinism is true, and everything that happens is completely determined by the past (including events that preceded our births), then every choice we make would ultimately be determined by prior events that were not under our control. Our choices would be just another outcome determined by the past. So if determinism were true, then we would be trapped by the past and free will would be an illusion, under the theory of incompatibilism. "Hard determinists", such as d'Holbach, are those incompatibilists who accept determinism and reject free will. "Libertarians", such as Thomas Reid, Peter van Inwagen, and Robert Kane are those incompatibilists who accept free will, deny determinism, and instead believe that indeterminism is true. (This kind of libertarianism should not be confused with the political position of the same name, and is thus sometimes known as voluntarism for this very reason.)

Other philosophers hold that determinism is compatible with free will. These "compatibilists", such as Hobbes, generally claim that a person acts freely only in the case where the person willed the act and the person could (hypothetically) have done otherwise if the person had decided to. In articulating this crucial proviso, Hume writes, "this hypothetical liberty is universally allowed to belong to every one who is not a prisoner and in chains". Compatibilists often point to clearcut cases of someone's free will being denied — rape, murder, theft, and so on. The key to these cases is not that the past is determining the future, but that the aggressor is overriding the victim's desires and preferences about his or her own actions. The aggressor is coercing the victim and, according to compatibilists, this is what nullifies free will. In other words, determinism does not matter; what matters is that our choices are the results of our own desires and preferences, and are not overridden by some external (or even internal) force. To be a compatibilist, one need not endorse any particular conception of free will (one need only deny that determinism is at odds with free will), but the positions canvassed here are typical of compatibilism.

Furthermore, it is often held that the phrase "free will" is, as Hobbes put it, "absurd speech", because freedom is a power defined in terms of the will, which is a thing—and so the will is not the sort of thing that could be free or unfree. There is also the question arising of any caused act being free or any uncaused act being willed, leaving freewill an oxymoron. Some compatibilists argue that this alleged lack of grounding for the concept of "free will" is at least partly responsible for the perception of a contradiction between determinism and liberty. Also, from a compatibilist point of view the use of "free will" in an incompatibilist sense may be regarded as loaded language.

Adapted from the Wikipedia article "Determinism versus indeterminism", under the G.N U Free Docmentation License. Please also see http://en.wikipedia.org/wiki