scholarly journals Enhancing responsibility: Directions for an interdisciplinary investigation

2018 ◽  
Author(s):  
Marcelo Fischborn

[Note: articles are in English; Intro, Discussion, and Conclusion are in Portuguese.] Responsibility practices that are part of our daily lives involve, among other things, standards about how one should praise, blame, or punish people for their actions, as well as particular acts that follow those standards to a greater or lesser extent. A classical question in philosophy asks whether human beings can actually be morally responsible for what they do. This dissertation argues that addressing this classical question is insufficient if one wants the investigation of moral responsibility to serve the goal of improving ordinary responsibility practices. As an alternative, I offer directions for an interdisciplinary investigation that I take to be in a better position to promote that goal. My argument is developed in five articles and a discussion section. The first four articles describe limitations of skeptical views, which deny the existence of moral responsibility. The first article assesses a skeptical argument based on results from neuroscience that intends to show that there is no free will. I argue that a premise in the argument—which says that choices are determined by events in the brain—is not supported by the available results. The second article argues that, despite the fact that existent results do not show that choices are determined by brain events, further studies in neuroscience could in principle do that. The third article begins the discussion of limitations that concern the implementability of some of the changes in responsibility practices recommended in skeptical approaches. Specifically, I describe challenges that attempts to reduce the severity of legal punishment are likely to face due to psychological facts about belief in free will and desire to punish. The forth article presents results from an original experiment that sought to test a hypothesis about the workings of belief in free will and the desire to punish, namely the hypothesis that the desire to punish causally affects beliefs about free will. Results failed to support the hypothesis. Finally, the fifth article presents what I call the enhancement model, i.e., a proposal about how to structure an interdisciplinary investigation that can promote the enhancement of ordinary responsibility practices. The final discussion section shows how the enhancement model overcomes some of the limitations of recent discussions about the existence of moral responsibility, which includes not just the skeptical views considered in earlier articles, but also views that affirm the existence of moral responsibility and free will. The central claim of this dissertation, therefore, is that the investigation of moral responsibility can be rearranged so as to further the goal of improving ordinary responsibility practices.

2021 ◽  
pp. 53-72
Author(s):  
Claire Hall

The majority of this chapter focuses on Greek philosophical approaches to fate and foreknowledge. To understand the background of Origen’s thought on these topics, we must distinguish between three distinct types of problem: a) logical problems that concern the possibility of making true statements about the contingent future, b) the problem of how human beings can be held morally responsible for their actions if their actions are fated, and c) the problem of how human beings can choose freely between courses of action if God (or the gods) can have foreknowledge of the future. This chapter shows where and why these conceptions of fate, prophecy, and human autonomy differ, and why these distinctions matter. First, it examines the puzzles set and answered by Aristotle concerning the logical problem of future contingent statements. Then it explores some of the terminological difficulty in talking about ‘free will’ in the Greek context. Next it examines Stoic and Platonist discussions about choice and autonomy, which focus primarily on ethical considerations. Finally, it argues that Origen’s framing of these issues was heavily influenced by his pagan near-contemporary Alexander of Aphrodisias. The chapter ends with a survey of some other early Christian texts on autonomy and moral responsibility that show the Christian context in which Origen was arguing and sets the stage for the argument that Origen deviates significantly from his Christian contemporaries.


2004 ◽  
Vol 55 ◽  
pp. 217-241
Author(s):  
Alfred Mele

Libertarians hold that free action and moral responsibility are incompatible with determinism and that some human beings occasionally act freely and are morally responsible for some of what they do. Can libertarians who know both that they are right and that they are free make sincere promises? Peter van Inwagen, a libertarian, contends that they cannot—at least when they assume that should they do what they promise to do, they would do it freely. Probably, this strikes many readers as a surprising thesis for a libertarian to hold. In light of van Inwagen's holding it, the title of his essay—‘Free Will Remains a Mystery’—may seem unsurprising.


1974 ◽  
Vol 10 (3) ◽  
pp. 301-311 ◽  
Author(s):  
Axel D. Steuer

In responding to the problem that evil poses for belief in the existence of an omnipotent and all good deity, a number of Christian philosophers have followed Augustine in making the free will defence (FWD) the foundation of their theodicies. The FWD seems to be well suited for the important role it has played in Christian religious thought. Not only does it admit the reality of evil in God's world, but it also proposes to free God from moral responsibility for at least a considerable portion of that evil. A few philosophers, e.g. Terence Penelhum, have even argued that ‘… the Christian theist is committed to some form or other of the free will defence …’ because of the Christian understanding of the nature of God and man. Whether or not this is true, the argument that it was not possible for God to create free human beings without permitting some degree of evil in his world (the FWD) has been sufficiently influential that those sceptics who have intended to show that the reality of evil makes theism an intellectually indefensible position have usually felt compelled to treat it. For similar reasons, a number of theistic philosophers have felt obligated to defend the FWD against such sceptical attacks.


2009 ◽  
Vol 39 (3) ◽  
pp. 489-511 ◽  
Author(s):  
Benjamin Vilhauer

In contemporary free will theory, a significant number of philosophers are once again taking seriously the possibility that human beings do not have free will, and are therefore not morally responsible for their actions. (Free will is understood here as whatever satisfies the control condition of moral responsibility.) Free will theorists commonly assume that giving up the belief that human beings are morally responsible implies giving up all our beliefs about desert. But the consequences of giving up the belief that we are morally responsible are not quite this dramatic. Giving up the belief that we are morally responsible undermines many, and perhaps most, of the desert claims we are pretheoretically inclined to accept. But it does not undermine desert claims based on the sheer fact of personhood. Even in the absence of belief in moral responsibility, personhood-based desert claims require us to respect persons and their rights. So personhood-based desert claims can provide a substantial role for desert in free will skeptics’ ethical theories.


2020 ◽  
Vol 5 (1) ◽  
pp. 1
Author(s):  
YOSEP SETIAWAN

Educational institution is an institution of the brain industry. Therefore, education is a vehicle for mental exercise. With education will be able to sharpen the brain to form human beings quality. Qualified people are intelligent human beings comprehensive and competitive savvy are reflected in personal moral, creative, and productive and full responsibility in living our daily lives. But the spotlight and complaints against educational institutions still occur, various perceived problems among students learn the lower interest. Students tend to subjects who tested nationally (National Examination), the methods used by teachers in teaching the more commonly used methods of lecture and question and answer, sometimes the discussion so that the lessons seem monotonous and less innovative, subjects received more students cederung nature doctrine in the form of memorization alone and rarely developed in the context of everyday life so that lessons just more leads to mastery of concepts and tend to train cognitive abilities-intellectual, not a lot of touching the realm of other intelligence in accordance with the potential of the students. The other problem is the tendency of the still rampant behavior is not commendable at this time in various forms, for example, students commit suicide because they do not pass the exam, involved in drugs, fighting between students, the behavior of cheating, careless, style punky, smoking, going out, and so become a reason for choosing this topic as study materials. The problem is what strengthens the belief writers to examine and assess the importance of the development of multiple intelligence through integrative learning-based game in an attempt to develop students' potential intelligence to realize a comprehensive and intelligent smart students competitive. This paper formulated into some discussion that begins with an introduction that lists reasons for the importance of this issue is discussed, and then forwarded to the review of the concept of multiple intelligence. Followed by a study on the definition, purpose and benefits of the games, the development of multiple intelligence through integrative learning-based games and ending with examples of games in integrative learning process.


1999 ◽  
Vol 16 (2) ◽  
pp. 274-293 ◽  
Author(s):  
Alfred R. Mele

My topic lies on conceptual terrain that is quite familiar to philosophers. For others, a bit of background may be in order. In light of what has filtered down from quantum mechanics, few philosophers today believe that the universe is causally deterministic (or “deterministic,” for short). That is, to use Peter van Inwagen's succinct definition of “determinism,” few philosophers believe that “there is at any instant exactly one physically possible future.” Even so, partly for obvious historical reasons, philosophers continue to argue about whether free will and moral responsibility are compatible with determinism. Compatibilists argue for compatibility, and incompatibilists argue against it. Some incompatibilists maintain that free will and moral responsibility are illusions. But most are libertarians, libertarianism being the conjunction of incompatibilism and the thesis that at least some human beings are possessed of free will and moral responsibility.


Author(s):  
Michael S Gazzaniga

In Chapter 12, Michael Gazzaniga tells us: “We are . . . animals with brains that carry out every . . . action automatically and outside our ability to describe how it works . . .. a soup of dispositions controlled by genetic mechanisms, some weakly and some strongly expressed.” He also tells us: “We humans have something called the interpreter, located in our left brain, that weaves a story about why we feel and act the way we do.” Gazzaniga explores the concepts of free will and moral responsibility in light of such facts, arguing that we all remain personally responsible for our actions because responsibility arises out of each person’s interaction with the social layer she is embedded in. “Responsibility is not to be found in the brain,” he concludes, rather it is “a needed consequence of more than one individual interacting with another.”


Author(s):  
Alan L. Mittleman

This chapter explores a key dimension of the portrayal developed in Chapter 2—namely, moral agency. Against the hard determinism of modern scientism, classic Jewish sources affirm in a nuanced way the concept of free will. Since these sources have also sometimes endorsed a “soft-determinist” view (sometimes known as compatibilism), there is some common ground to be found on this complicated issue. How can we continue to embrace a belief in free will, with all that such a belief entails, and still give credence to the new sciences of the brain that qualify or even negate free will at the same time? Although ultimately Jewish sources must affirm personhood, agency, and moral responsibility, there is more than one simplistic way to do so.


Der Islam ◽  
2020 ◽  
Vol 97 (1) ◽  
pp. 172-202
Author(s):  
Farid Suleiman

AbstractIf all things and events, including human actions, are predetermined by God since pre-eternity, then what space is left for human freedom of will, and hence, for moral responsibility? In the beginning of the 14th century, a non-Muslim scholar, probably of Jewish faith, confronted several Muslim scholars from Damascus and Cairo with precisely this question in versified form. Among them is the well-known Ḥanbalī theologian and jurist Ibn Taymiyya (d. 728/1328), who is said to have responded instantly with a 184-verse poem (of which 125 verses are extant). This article provides an analysis of Ibn Taymiyya’s stance on the question of how it can be said that God is just in predetermining and judging human actions and compares it to that of Faḫr ad-Dīn ar-Rāzī. The article ends with the first full translation of the versified question and Ibn Taymiyya’s response into a European language. Both thinkers depart from similar positions, insofar as both deny human free will. However, while Ibn Taymiyya tries to show that the fact that God will hold human beings accountable for their predetermined actions does not go against our inborn sense of justice, ar-Rāzī adduces that fact as part of his strategy to show that God’s actions cannot be subject to rational moral assessment, as they would otherwise have to be declared as senseless and even harmful.


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