自由意志与决定论的关系：基于心理学视角

西方心理学的各种理论流派在对人格、自我和行为动因等基本问题作出解答时,始终存在自由意志与决定论的分歧与对峙。该文在对这些分歧和对峙作出评述和分析的基础上,厘清了人类行为的决定因素和目的性动因,主张目的性是自由意志存在的基础,而人类意识行为选择的多样性以及自我对不同选择的断言则使自由意志成为必然。自由意志与决定性是一个问题的两个方面,二者是一种辩证统一的关系。     

Source incompatibilism and the foreknowledge dilemma

The problem that divine foreknowledge poses for free will is one that is notoriously difficult to solve. If God believes in advance how an agent will act, this fact about the past eradicates all alternatives for the actor, given the infallibility of God’s beliefs. And if we assume, with many theists, that free will requires alternatives possibilities, then it looks as if God’s omniscience is incompatible with our free will. One solution to this problem, introduced and defended by David Hunt, draws on the source incompatibilist position in the secular free debate. According to source incompatibilists, free will does not require alternative possibilities but is also not compatible with causal determinism. Hunt argues that because God’s foreknowledge does not eliminate future alternatives through causal means, it is compatible with free will. In this paper, I challenge Hunt’s position using Kevin Timpe’s distinction between “wide” and “narrow” source incompatibilists. I argue that if one wishes to be an incompatibilist concerning free will and causal determinism, one must accept that alternatives are required for free will. And if one must accept that alternatives are a necessary condition for free will, then Hunt’s solution to the foreknowledge dilemma will not succeed.     

Ultimate realities: deterministic and evolutionary

References to ultimate reality commonly turn up in the behavioral literature as references to determinism. However, this determinism is often difficult to interpret. There are different kinds of determinisms as well as different kinds of ultimate realities for a behaviorist to consider. To clarify some of the issues involved, the views of ultimate realities are treated as falling along a continuum, with extreme views of complete indeterminism and complete determinism at either end and various mixes in between. Doing so brings into play evolutionary realities and the movement from indeterminism to determinism, as in Peirce's evolutionary cosmology. In addition, this framework helps to show how the views of determinism by B. F. Skinner and other behaviorists have shifted over time.     

Betting Against Hard Determinism

The perennial fear associated with the free will problem is the prospect of hard determinism being true. Unlike prevalent attempts to reject hard determinism by defending compatibilist analyses of freedom and responsibility, this article outlines a pragmatic argument to the effect that we are justified in betting that determinism is false even though we may retain the idea that free will and determinism are incompatible. The basic argument is that as long as we accept that libertarian free will is worth wanting, there is a defensible rationale, given the uncertainty which remains as to whether determinism is true or false, to refrain from acting on hard determinism, and thus to bet that libertarian free will exists. The article closes by discussing two potentially decisive objections to this pragmatic argument.     

Twenty‐First‐Century Counseling Theory Development in Relation to Definitions of Free Will and Determinism

This article is a continuation of Wilks's ( 2003 ) review of the development of counseling theory in relation to definitions of free will and determinism. The original review showed that theoretical synthesis was in part achieved when causal events inherent in absolute determinism were incorporated into a soft self‐determinist process. This review traces three 21st‐century challenges to self‐determinism and provides evidence supporting the inclusion of both self‐determinism and indeterminate free will in a single but asymmetrical causal model.     

The step to rationality: the efficacy of thought experiments in science, ethics, and free will

Examples from Archimedes, Galileo, Newton, Einstein, and others suggest that fundamental laws of physics were—or, at least, could have been—discovered by experiments performed not in the physical world but only in the mind. Although problematic for a strict empiricist, the evolutionary emergence in humans of deeply internalized implicit knowledge of abstract principles of transformation and symmetry may have been crucial for humankind's step to rationality—including the discovery of universal principles of mathematics, physics, ethics, and an account of free will that is compatible with determinism.     

“Local determination”, even if we could find it,does not challenge free will: Commentary on Marcelo Fischborn

Marcelo Fischborn discusses the significance of neuroscience for debates about free will. Although he concedes that, to date, Libet-style experiments have failed to threaten “libertarian free will” (free will that requires indeterminism), he argues that, in principle, neuroscience and psychology could do so by supporting local determinism. We argue that, in principle, Libet-style experiments cannot succeed in disproving or even establishing serious doubt about libertarian free will. First, we contend that “local determination”, as Fischborn outlines it, is not a coherent concept. Moreover, determinism is unlikely to be established by neuroscience in any form that should trouble compatibilists or libertarians—that is, anyone who thinks we might have free will. We conclude that, in principle, neuroscience will not be able undermine libertarian free will and explain why these conclusions support a coherent compatibilist notion of causal sourcehood.     

Free love? On the relation between belief in free will,determinism, and passionate love

Is love possible if we are not free? Some philosophers consider that true love is necessarily free, while others think that the nature of love makes it incompatible with a certain type of freedom. Here, we explored the relationship between feelings of passionate love, belief in free will and determinism across three online studies. In Study 1 (N = 257), participants who believed strongly in free will (or determinism) expressed stronger passionate love. In Study 2 (N = 305), we again found a positive association between belief in free will (or determinism) and passionate love, although the passionate love-determinism relationship seems more conditional. Finally, Study 3 (N = 309) confirmed the relationship between belief in free will and passionate love but not between belief in determinism and passionate love. These findings, along with a meta-analysis, suggest that both beliefs in free will and determinism are compatible with passionate love.     

A Historical Review of Counseling Theory Development in Relation to Definitions of Free Will and Determinism

This review traces the development of counseling theory in relation to the philosophical constructs of free will and determinism. Problems associated with free will are discussed, and an analysis of related theoretical trends and convergent paradigms is provided. Results indicate that (a) no major theory of counseling addresses the free will versus determinism problem or includes indeterminate free will as a component; (b) no grand, comprehensive theory of counseling currently exists; and (c) recent findings relating to free will suggest the need for research along theoretical lines of inquiry. The relevance of such research to counseling professionals is emphasized.     

The neuroscience of "free will"

Advances in neuroscience over the past 40 or more years are causing a re-visiting of an old debate: Does man possess free will over his actions, or do forces out of his control determine his behavior? Philosophers and biologists since the beginning of recorded history have taken positions on each side of the debate. Recent discoveries of brain activation prior to conscious awareness and genetic conditions that induce impulsive violent behavior are fortifying the perspective that biological determinism is basic to the human condition. But some contemporary thinkers are conflicted in this viewpoint since “free will” is a necessary element for self-determination and for attributing personal responsibility for one's actions. Hence, modifications of strict determinism have emerged which try to incorporate the features of determinism enforced by neuroscience findings with some element of “free will”, making the two seemingly opposed positions compatible. How successful this will be to rescue “free will” in the long term depends on future discoveries in neuroscience and genetics. Copyright © 2007 John Wiley & Sons, Ltd.     

EXPLAINING EMERGENCE: TOWARDS AN ONTOLOGY OF LEVELS

The vitalism/reductionism debate in the life sciences shows that the idea of emergence as something principally unexplainable will often be falsified by the development of science. Nevertheless, the concept of emergence keeps reappearing in various sciences, and cannot easily be dispensed with in an evolutionary world-view. We argue that what is needed is an ontological non reductionist theory of levels of reality which includes a concept of emergence, and which can support an evolutionary account of the origin of levels. Classical explication of emergence as “the creation of new properties” is discussed critically, and specific distinctions between various kinds of emergence is introduced for the purpose of developing an ontology of levels, framed in a materialistic and evolutionary perspective. A concept of the relation between levels as being inclusive is suggested, permitting the “local” existence of different ontologies. We identify, as a working hypothesis, four primary levels and explicate their nonhomomorphic interlevel relations. Explainability of emergence in relation to determinism and predictability is considered. Recent research in self-organizing non-linear dynamical systems represents a revival of the scientific study of emergence, and we argue that these recent developments can be seen as a step toward a final “devitalisation” of emergence.     

Steps Toward a Science of Free Will

A conceptual confusion might lie at the heart of the free will-determinism controversy. Reconceptualizing the issue by positing two independent bipolar dimensions (determinism versus nondeterminism and self-determination versus nonagentic mechanism), instead of the single free will versus determinism dimension, seems to create the conceptual space for belief in both free will and determinism. A number of recent agentic theories of human action, and a growing body of research with humans, suggest the joint action of agentic self-determination and nonagentic causation in the genesis of human behavior. Implications for counselors are offered.     

Free will in context: a contemporary philosophical perspective

Philosophical work on free will is inevitably framed by the problem of free will and determinism. This paper offers an overview of the current state of the philosophical art. Early sections focus on quantum indeterminism, an outline of the most influential logical argument for incompatibilism between free will and determinism, and telling problems that face incompatibilism. A major portion of the paper focuses on the compatiblist alternative, favored by many working philosophers. The conditional account of free will offered by classical compatibilism can be shown to be inadequate. A number of compatibilist options remain open, however, and seem promising for future research. These include "hierarchical" or "mesh" accounts of free will, normative perspectives and an approach to free will in terms of an emphasis on context. Final sections draw out the implications of contemporary compatibilism for the brain and behavioral sciences and for the law.     

Free will and the Genome Project

...I want to argue that the Human Genome Project itself poses no special problem for human freedom, understood in relation to the philosophical issue of free will versus determinism. It seems to pose a problem only if one muddles the interpretation of the issue or of the project that is supposed to bear on it. There is a need for conceptual clarification to point this out, perhaps, but I see no need for "research" in the sense that implies original investigation. However, I also want to probe a bit deeper to identify a distinct set of philosophical worries about freedom that seem to have been misplaced onto the standard issue, the issue of freedom versus determinism, in this discussion and elsewhere. After arguing that the genome project has no real bearing on free will versus determinism, I shall attempt to identify the threat it poses to freedom partly by detaching it from this standard version of the free will question. I shall argue that the worrisome forms of genetic influence that the project might uncover do not really presuppose determinism. But what they do presuppose -- some form of internal or psychological constraint on behavior -- suggests an alternative version of the free will question as the source of popular fears about scientific explanation of human behavior. What is under threat on this version of the question is the Aristotelian notion of character formation and self-control.     

Evolutionary Ethics: Its Origin and Contemporary Face

The development of modern evolutionary ethics began shortly after the publication of Charles Darwin's On the Origin of Species by Natural Selection . Early discussions were plagued by several problems. First, evolutionary ethical explanations were dependent on group-selection accounts of social behavior (especially the explanation of altruism). Second, they seem to violate the philosophical principle that "ought" statements cannot be derived from "is" statements alone (values cannot be derivedfrom facts alone). Third, evolutionary ethics appeared to be biologically deterministic, deemed incompatible with the free will required for ethics to be possible. Fourth, social policies based on evolutionary theory (for example, eugenics in the early part of this century) seemed patently unethical. Sociobiology (which coalesced as a field of study with Edward O. Wilson's Sociobiology: The New Synthesis , 1975) addressed several of these problems and provided a rich framework and a new impetus for evolutionary ethics. The lingering problems were the philosophical is-ought barrier and biological determinism. After tracing the early and more recent development of evolutionary ethics, I argue that the remaining problems can be surmounted and an incipient evolutionary ethics can be defended. Thoroughgoing evolutionaryethics must await theoretical developments in neurobiology and cognitive science.     

A brief history of the concept of free will: issues that are and are not germane to legal reasoning

Examining the history of the concept of free will helps distinguish metaphysical issues beyond the interest of a court of law from considerations about the nature of human action germane to legal reasoning. The latter include Plato's conception of the rational governance of the soul and Aristotle's conception of voluntary action, both of which arose before Hellenistic philosophers propounded analogues of modern positions against determinism (Epicureans) or for the compatibility of free will and determinism (Stoics). The concept of will itself also has a history, being first conceived as a distinct power by Augustine. Modern physics raised new problems about free will, as human motivations began to look less like rational perceptions of the good and more like mechanistic causes. Contemporary philosophy has not solved the problem of free will but has spun off analyses of the nature of action and moral responsibility that are of interest for legal reasoning.     

Different Worldviews Explain Perceived Effectiveness of Different Employment Tests

A representative sample of (n = 439) adults in the United States responded to questions about the usefulness of tests of cognitive ability and conscientiousness, along with questions about their beliefs in free will and (scientific) determinism. As hypothesized, belief in scientific determinism predicted perceived usefulness of a cognitive ability test and belief in free will predicted the perceived usefulness of a test of conscientiousness. In a subsequent experiment (n = 337), people watched TED‐style talks emphasizing either the importance of talent or the importance of hard work for success. People who watched the talk emphasizing talent scored higher on scientific determinism. Those who watched the talk emphasizing hard work scored both higher on free will and lower on scientific determinism.     

Medusa’s Gaze Reflected: A Darwinian Dilemma for Anti-Realist Theories of Value

Street has argued that the meta-ethical realist is faced with a dilemma. Either evolutionary forces have had a distorting influenced on our ability to track moral properties or evolutionary forces influenced our beliefs in the direction of tracking moral properties. Street argues that if the realist accepts the first horn of the dilemma, the realist must accept implausible skepticism regarding moral beliefs. If the realist accepts the second horn of the dilemma, the realist owes an explanation of the fitness producing nature of moral beliefs. As Street establishes the dialectic, the anti-realist’s explanation is better. I will argue that Street’s first horn is question begging then I will grasp the second horn of the dilemma and argue that only the realist can explain the role of moral beliefs in our evolutionary history. My argument will take the form of a dilemma. For our evaluative judgments to be fitness conducive, they must be responsive to the right sort of external world properties. The non-reductive realist can provide such a set of properties. On the first horn of the dilemma, the anti-realist cannot. The realist, unlike the anti-realist, can explain why our evaluative judgments are fitness conducive. The realist has won the explanatory battle. On the second horn of the dilemma, the anti-realist can provide a set of non-normative external world properties that our evaluative attitudes are responsive to. In doing so, the anti-realist has provided the heretofore-missing component of the reductive realist’s project. Again, the realist has won.     

法兰克福型例和兼容论

本文首先对当代的自由意志问题进行简要概述,其次阐述法兰克福型例的论证和目的,及其他学者对该型例的批判,并提出自己的一些观点,最后通过对法兰克福型例的改进,进一步的探讨自由意志问题,维护传统的自由意志的观念,并进一步维护自由意志和决定论相兼容的立场。     

Toward a plausible event-causal indeterminist account of free will

Synthese - For those who maintain that free will is incompatible with causal determinism, a persistent problem is to give a coherent characterization of action that is neither determined by prior...