Hume, Free Will, and Moral Responsibility

Author(s):  
Tony Pitson

This chapter aims to relate Hume’s discussion of liberty and necessity to central themes in his philosophy, including causation, the self, the distinction between virtue and vice, and naturalism as a response to skepticism. From this perspective, many points of contact with contemporary discussions of free will and moral responsibility emerge. Hume’s account of moral responsibility, with its implications for the conditions under which ascriptions of responsibility are withheld or qualified, is considered in detail. The notion of agent autonomy is linked to Hume’s distinction between the calm and violent passions. The kind of self-determination for which Hume allows here is distinguished from that of the libertarian and is also contrasted with the problematic notion of responsibility for self that leads to skepticism about the very possibility of moral responsibility. Hume’s appeal to “common life” provides a naturalistic response to skepticism in this, as well as in other philosophical contexts.

Author(s):  
Christopher Evan Franklin

In this book Franklin develops and defends a version of event-causal libertarianism about free will and moral responsibility. This view is a combination of libertarianism—the view that humans sometimes act freely and that those actions are the upshots of nondeterministic causal processes—and agency reductionism—the view that the causal role of agents in exercises of free will is exhausted by the causal role of mental states and events (e.g., desires and beliefs) involving the agents. Many philosophers contend that event-causal libertarians have no advantage over compatibilists when it comes to securing a distinctively valuable and robust kind of freedom and responsibility. But Franklin argues that this is mistaken. Assuming agency reductionism is true, event-causal libertarians need only adopt the most plausible compatibilist theory and add indeterminism at the proper juncture in the genesis of human action. The result is minimal event-causal libertarianism: a model of free will with the metaphysical simplicity of compatibilism and the intuitive power of libertarianism. And yet a worry remains. Toward the end of the book, Franklin reconsiders his assumption of agency reductionism, arguing that this picture faces a hitherto unsolved problem. This problem, however, has nothing to do with indeterminism or determinism, or even libertarianism or compatibilism, but with how to understand the nature of the self and its role in the genesis of action. If this problem proves unsolvable, then not only is event-causal libertarianism untenable, so also is event-causal compatibilism.


Author(s):  
Keith D. Farnsworth

Using insights from cybernetics and an information-based understanding of biological systems, a precise, scientifically inspired, definition of free-will is offered and the essential requirements for an agent to possess it in principle are set out. These are: a) there must be a self to self-determine; b) there must be a non-zero probability of more than one option being enacted; c) there must be an internal means of choosing among options (which is not merely random, since randomness is not a choice). For (a) to be fulfilled, the agent of self-determination must be organisationally closed (a `Kantian whole'). For (c) to be fulfilled: d) options must be generated from an internal model of the self which can calculate future states contingent on possible responses; e) choosing among these options requires their evaluation using an internally generated goal defined on an objective function representing the overall `master function' of the agent and f) for `deep free-will', at least two nested levels of choice and goal (d-e) must be enacted by the agent. The agent must also be able to enact its choice in physical reality. The only systems known to meet all these criteria are living organisms, not just humans, but a wide range of organisms. The main impediment to free-will in present-day artificial robots, is their lack of being a Kantian whole. Consciousness does not seem to be a requirement and the minimum complexity for a free-will system may be quite low and include relatively simple life-forms that are at least able to learn.


2005 ◽  
Author(s):  
Lisa Mask ◽  
Catherine E. Amiot ◽  
Celine M. Blanchard ◽  
Julie Deshaies

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