Steps Toward a Computational Metaphysics

In this paper, the authors describe their initial investigations in computational metaphysics. Our method is to implement axiomatic metaphysics in an automated reasoning system. In this paper, we describe what we have discovered when the theory of abstract objects is implemented in prover9 (a first-order automated reasoning system which is the successor to otter). After reviewing the second-order, axiomatic theory of abstract objects, we show (1) how to represent a fragment of that theory in prover9’s first-order syntax, and (2) how prover9 then finds proofs of interesting theorems of metaphysics, such as that every possible world is maximal. We conclude the paper by discussing some issues for further research.     

Indeterminist Free Will

The aim of the paper is to prove the consistency of libertarianism. We examine the example of Jane, who deliberates at length over whether to vacation in Colorado (C) or Hawaii (H), weighing the costs and benefits, consulting travel brochures, etc. Underlying phenomenological deliberation is an indeterministic neural process in which nonactual motor neural states n(C) and n(H) corresponding to alternatives C and H remain physically possible up until the moment of decision. The neurophysiological probabilities pr(n(C)) and pr(n(H)) evolve continuously according to the different weights Jane's judgement attaches to C and H at different times during the deliberation. The overall process is indeterministic, since Jane's exact judgemental weighting would vary slightly were the process to be repeated from the same initial conditions. The weighting is however rational, and entirely under Jane's control. This controlled, rational, indeterministic process shows that libertarianism is a consistent philosophical thesis.     

Free Will and Contextualism

This paper proposes a contextualist solution to the puzzle about free will. It argues that the context-sensitivity of statements about freedom of the will follows from the correct analysis of these statements. Because the analysis is independently plausible, the contextualism is warranted not merely in virtue of its capacity to solve the puzzle.     

The Truth Will Set You Free: Towards the Religious Study of Science

This article explores the notion that science can be viewed as a religion and that our understanding of science will be enhanced, if we study it in the same manner that we use to study any other religion. More specifically, it builds on concepts developed by Max Weber in his analysis of salvation religions to describe some ways in which science promises liberation and the institutional conditions under which that liberation will take place. While to a certain extent this exploration might be viewed as an effort to demythologize science, it is not an attack on science, as much as it is an attempt to demonstrate the potential benefits of opening up the scientific enterprise to more thorough and creative external examination.     

Free Will and Scientiphicalism

John McDowell, Richard Rorty, and Robert Brandom invoke Sellars's arguments against the Myth of the Given as having shown that the Given is nothing more than a myth. But most of Sellars's arguments attack logical atomism, not the framework of givenness as such. Moreover, they do not succeed. At crucial points the arguments confuse the perspectives of a knower and those attributing knowledge to a knower. Only one argument—the “inconsistent triad” argument—addresses the Myth of the Given as such, and there are several ways of escaping its conclusion. Invocations of Sellars's refutation of the Myth of the Given are empty.     

罪恶与自由意志——奥古斯丁“原罪”理论辨析

奥古斯丁是基督教“原罪”理论的重要奠基人,他明确地提出了自由意志是罪恶的原因。本文探讨了奥古斯丁“原罪”理论的基本内容,分析了奥古斯丁在自由意志问题上的思想变化和内在矛盾,并简要地说明了奥古斯丁的自由意志理论对于后世的影响。     

Toward a Science of Mood Regulation

Mood is distinguished from emotion, and mood regulation is distinguished from coping. A model of mood regulation is presented which draws on principles of control theory, which distinguishes between maximizing pleasure and minimizing psychic pain, and which emphasizes individual differences in several component subprocesses. A preliminary taxonomy of strategies and behaviors for remediating unpleasant affect is presented. Important topics for future research are discussed, including the assessment of successfulness of mood-regulation strategies, affective specificity in strategies (e.g., what works for anger might not work so well for sadness), and person specificity in strategies (e.g., socializing or helping others may be more effective strategies for extraverts than introverts). The relationship of mood regulation to overall life satisfaction and global happiness is discussed.     

Counseling Without Assuming Free Will

Assumptions are presented that might permit the counselor simultaneously to (1) assume that human behavior is completely determined by causal factors and (2) provide an atmosphere for choice to take place, encourage students to make choices, reward students positively if he thinks best—in short, to carry on the usual range of counseling activities. The deterministic assumption has not been empirically proven or refuted, but it appears to be both internally consistent and not in conflict with any customary counseling approaches.     

Free Will and Therapeutic Change

Much of psychology has minimized, or disregarded, the notion of free will. However, it remains a critical construct in most theories of behavioral and religious change. This paper briefly examines the free will/determinism debate and the construct of free will from the perspective of postmodern/narrative psychology, as well as integrating recent developments in the field of cognitive neuroscience. Finally, the implications of this analysis on personal responsibility in pastoral psychology are discussed.     

Free Will in Scientific Psychology

ABSTRACT— Some actions are freer than others, and the difference is palpably important in terms of inner process, subjective perception, and social consequences. Psychology can study the difference between freer and less free actions without making dubious metaphysical commitments. Human evolution seems to have created a relatively new, more complex form of action control that corresponds to popular notions of free will. It is marked by self-control and rational choice, both of which are highly adaptive, especially for functioning within culture. The processes that create these forms of free will may be biologically costly and therefore are only used occasionally, so that people are likely to remain only incompletely self-disciplined, virtuous, and rational.