What time travelers cannot not do (but are responsible for anyway)

The Principle of Alternative Possibilities is the intuitive idea that someone is morally responsible for an action only if she could have done otherwise. Harry Frankfurt has famously presented putative counterexamples to this intuitive principle. In this paper, I formulate a simple version of the Principle of Alternative Possibilities that invokes a course-grained notion of actions. After warming up with a Frankfurt-Style Counterexample to this principle, I introduce a new kind of counterexample based on the possibility of time travel. At the end of the paper, I formulate a more sophisticated version of the Principle of Alternative Possibilities that invokes a certain fine grained notion of actions. I then explain how this new kind of counterexample can be augmented to show that even the more sophisticated principle is false.     

Frankfurt-Style Cases User Manual: Why Frankfurt-Style Enabling Cases Do Not Necessitate Tech Support

‘Frankfurt-style cases’ (FSCs) are widely considered as having refuted the Principle of Alternate Possibilities (PAP) by presenting cases in which an agent is morally responsible even if he could not have done otherwise. However, Neil Levy (J Philos 105:223–239, 2008) has recently argued that FSCs fail because we are not entitled to suppose that the agent is morally responsible, given that the mere presence of a counterfactual intervener is enough to make an agent lose responsibility-grounding abilities. Here, I distinguish two kinds of Frankfurt counter-arguments against the PAP: the direct and the indirect counter-arguments. I then argue that Levy’s argument, if valid, can shed doubt on the indirect argument but leaves the direct argument untouched. I conclude that FSCs can still do their job, even if we grant that the mere presence of a counterfactual intervener can modify an agent’s abilities.     

Flickering the W-Defense

One way to defend the Principle of Alternative Possibilities (PAP) against Frankfurt-style cases is to challenge the claim that agents in these scenarios are genuinely morally responsible for what they do. Alternatively, one can grant that agents are morally responsible for what they do in these cases but resist the idea that they could not have done otherwise. This latter strategy is known as the flicker defense of PAP. In an argument he calls the W-Defense, David Widerker adopts the former approach. I argue that, while Widerker's argument does a poor job showing that these agents are not morally responsible for what they do, it does a very good job highlighting the alternative possibilities that remain open to agents in these cases and illustrating their moral significance (or robustness). In doing so, my aim is to co-opt Widerker's argument to bolster the most promising versions of the flicker defense.     

Alternative Frankfurt-Style Counterexamples to the Principle of Alternative Possibilities

In this paper, I assume that if we have libertarian freedom, it is located in the power to choose and its exercise. Given this assumption, I then further assume a version of the Principle of Alternative Possibilities (PAP) which states that an agent is morally responsible for his choice only if he could have chosen otherwise. With these assumptions in place, I examine three recent attempts to construct Frankfurt-style counterexamples (FSCs) to PAP. I argue that all fail to undermine the intuitive plausibility of PAP.     

Frankfurt versus Frankfurt: a new anti-causalist dawn

There is an important anomaly to the causalist/compatibilist paradigm in the philosophy of action and free will. This anomaly, which to my knowledge has gone unnoticed so far, can be found in the philosophy of Harry Frankfurt. Two of his most important contributions to the field – his influential counterexample to the Principle of Alternate Possibilities and his ‘guidance’ view of action – are incompatible. Frankfurt's counterexample to the Principle works only if we do not understand action as Frankfurt does in his guidance account. If, on the other hand, we understand agency in terms of the agent's guidance, then his counterexample to the Principle fails because, then, counterfactual scenarios of Frankfurt-type counterexamples are such that what happens does not count as the relevant agent's action. So Frankfurt-type counterexamples do not show that the agent could not have avoided acting as she did: so they fail to offer a scenario in which the agent is intuitively responsible even though she could not have avoided acting as she did. Therefore, Frankfurt-type counterexamples do not challenge the Principle, according to which ‘a person is morally responsible for what he has done only if he could have done otherwise’. The importance of this inconsistency goes far beyond the issue of coherence within Frankfurt's philosophy. I shall argue that this inconsistency represents an important anomaly within the causalist/compatibilist framework; so that we should start to seriously consider having to move on from the established paradigm.     

Frankfurt's Argument against Alternative Possibilities: Looking Beyond the Examples 1

Harry Frankfurt dramatically shaped the debates over freedom and responsibility by arguing that the sort of freedom germane to responsibility does not involve the freedom to do otherwise. His argument turns upon an example meant to disprove the Principle of Alternative Possibilities:

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Blame and Avoidability: A Reply to Otsuka

In a fascinating recent article, Michael Otsuka seeks to bypass the debates about the Principle of Alternative Possibilities by presenting and defending a different, but related, principle, which he calls the “Principle of Avoidable Blame.” According to this principle, one is blameworthy for performing an act only if one could instead have behaved in an entirely blameless manner. Otsuka claims that although Frankfurt-cases do undermine the Principle of Alternative Possibilities, they do not undermine the Principle of Avoidable Blame. In this brief paper, we offer a critical discussion of the core of Otsuka’s argument, especially the claim that his favored principle cannot be refuted by Frankfurt-cases. We do not believe that Otsuka has offered good reason to suppose that the Principle of Avoidable Blame—and the related incompatibilism—fares any better than the original Principle of Alternative Possibilities.     

Avoiding and Alternate Possibilities

Greg Janzen has recently criticised my defence of Frankfurt’s counterexample to the Principle of Alternate Possibilities by arguing that Jones avoids killing Smith in the counterfactual scenario. Janzen’s argument consists in introducing a new thought-experiment which is supposed to be analogous to Frankfurt’s and where the agent is supposed to avoid A-ing. Here I argue that Janzen’s argument fails on two counts, because his new scenario is not analogous to Frankfurt’s and because the agent in his new scenario does not avoid A-ing.     

Do intuitions about Frankfurt-style cases rest on an internalist prejudice?

“Frankfurt-style cases” (FSCs) are widely considered as having refuted the Principle of Alternate Possibilities (PAP) by presenting cases in which an agent is morally responsible even if he could not have done otherwise. However, Neil Levy has recently argued that FSCs fail because (i) our intuitions about cases involving counterfactual interveners (CIs) are inconsistent (we accept that the mere presence of CIs is enough to make us gain but not lose responsibility-underwriting capacities), and (ii) this inconsistency is best explained by the fact that our intuitions about such cases are grounded in an internalist prejudice about the location of mental states and capacities. In response to this challenge, we argue that (i) there is no inconsistency in our intuitions about cases involving CIs, as soon as we draw the comparison properly, and that (ii) intuitions about such cases do not rest on an internalist prejudice, but on a more basic distinction between two kinds of dispositions. Additionally, we discuss some methodological issues that arise when comparing intuitions about thought experiments and end with a discussion of the implications of our argument for the reliability of intuitions about FSCs.     

Ceteris Paribus,I Could Have Done Otherwise

In this paper, I explore an alternative to the Principle of Alternate Possibilities for Moral Responsibility—the Ceteris Paribus Principle of Alternative Possibilities for Moral Responsibility. I consider motivations for this principle and answer some objections to it.     

Autonomy and the Moral Symmetry Principle: Reply to Frowe and Tooley

Helen Frowe has recently objected to Michael Tooley’s famous Moral Symmetry Principle, which is meant to show that in themselves killing and letting die are morally equivalent. I argue that her objection is not compelling but a more compelling objection is available. Specifically, Tooley’s rebuttal of a proposed counter-example to his Moral Symmetry Principle has two problematic implications. First, it undercuts the very principle itself. If we reject the proposed counter-example, then any instance of the Moral Symmetry Principle will actually demonstrate the moral in-equivalence of killing and letting die. Second, it commits us to the view, which Tooley wishes to avoid, that we are just as obligated to refrain from doing wrong as we are to prevent others from doing the same. I conclude with a brief discussion of a more general concern regarding Tooley’s basic strategy. My focus here is quite narrow. My claims, if plausible, only show that the Moral Symmetry Principle is unsound and thus cannot serve as a basis for the view that killing and letting die are morally equivalent.     

Moral Responsibility, Determinism, and the Ability to do Otherwise

In his classic paper, The Principle of Alternate Possibilities, Harry Frankfurt presented counterexamples to the principle named in his title: A person is morally responsible for what he has done only if he could have done otherwise. He went on to argue that the falsity of the Principle of Alternate Possibilities (PAP) implied that the debate between the compatibilists and the incompatibilists (as regards determinism and the ability to do otherwise) did not have the significance that both parties had attributed to it -- since moral responsibility could exist even if no one was able to do otherwise. I have argued that even if PAP is false, there are other principles that imply that moral responsibility entails the ability to do otherwise, and that these principles are immune to Frankfurt-style counterexamples. Frankfurt has attempted to show that my arguments for this conclusion fail. This paper is a rejoinder to that reply; I argue that he has failed to show this.     

‘Brain-Malfunction’ Cases and the Dispositionalist Reply to Frankfurt's Attack on PAP

Harry Frankfurt has famously argued against the principle of alternate possibilities (PAP) by presenting a case in which, apparently, a person is morally responsible for what he has done even though he could not have done otherwise. A number of commentators have proposed dispositionalist responses to Frankfurt, arguing that he has not produced a counterexample to PAP because, contrary to appearances, the ability to do otherwise is indeed present but is a disposition that has been ‘masked’ or ‘finked’ by the presence of a counterfactual controller. This article argues that this response to Frankfurt does not undercut his attack on PAP, since there are Frankfurt-style counterexamples to the principle—‘brain-malfunction’ cases—that evade the dispositionalist analysis.     

Frankfurt in Fake Barn Country

It is very widely held that Frankfurt‐style cases—in which a counterfactual intervener stands by to bring it about that an agent performs an action but never actually acts because the agent performs that action on her own—show that free will does not require alternative possibilities. This essay argues that that conclusion is unjustified, because merely counterfactual interveners may make a difference to normative properties. It presents a modified version of a fake barn case to show how a counterfactual intervener can make the difference between an agent knowing a fact or merely truly believing that fact, by eliminating veretic epistemic luck. If counterfactual interveners can make this kind of difference to the epistemic status of agents, the essay argues, there is no reason why they can't make an analogous difference to agents' moral responsibility. It concludes that reflection on these cases reveals that despite the mountains of words spilled on the topic, we still don't fully understand what role access to alternative possibilities plays in whether or not agents are morally responsible for their actions.     

Frankfurt and the folk: an experimental investigation of Frankfurt-style cases

An important disagreement in contemporary debates about free will hinges on whether an agent must have alternative possibilities to be morally responsible. Many assume that notions of alternative possibilities are ubiquitous and reflected in everyday intuitions about moral responsibility: if one lacks alternatives, then one cannot be morally responsible. We explore this issue empirically. In two studies, we find evidence that folk judgments about moral responsibility call into question two popular principles that require some form of alternative possibilities for moral responsibility. Survey participants given scenarios involving agents that fail to satisfy these principles nonetheless found these agents to be (1) morally responsible, (2) blameworthy, (3) deserving of blame, and (4) at fault for morally bad actions and consequences. We defend our interpretation of this evidence against objections and explore some implications of these findings for the free will debate.     

Moral Responsibility,Alternative Possibilities,and Acting on One’s Own

Frankfurt-style cases (FSCs) have famously served as counterexamples to the Principle of Alternative Possibilities (PAP). The fine-grained version of the flicker defense has become one of the most popular responses to FSCs. Proponents of this defense argue that there is an alternative available to all agents in FSCs such that the cases do not show that PAP is false. Specifically, the agents could have done otherwise than decide on their own, and this available alternative is robust enough to ground moral responsibility. In this paper, I argue that, when relying on definitions of ‘on one’s own’ within the literature on FSCs, a case can be constructed in which the agent could not have done otherwise than make a decision on his own. Insofar as this new case is successful, it will be able to avoid arguments about robustness while showing that moral responsibility does not require alternative possibilities of the type argued for by proponents of the fine-grained version of the flicker defense.

     

Deterministic Frankfurt cases

According to the principle of alternative possibilities (PAP), people are morally responsible for what they do only if they could have done otherwise. Over the last few decades, this principle has dominated discussions of free will and moral responsibility. One important strand of this discussion concerns the Frankfurt-type cases or Frankfurt cases, originally developed by Frankfurt (J Philos 66:829–839, 1969), which are alleged counterexamples to PAP. One way in which proponents of PAP have responded to these purported counterexamples is by arguing that they fall prey to a dilemma, both horns of which undermine their cogency. Recently, Fischer (Philos Rev 119: 315–336, 2010) has defended the Frankfurt cases against one horn of this dilemma. In this essay, I criticize Fischer’s defense of the Frankfurt cases and argue that he does not successfully show how the cases can avoid this horn of the dilemma. If I am right, then, despite Fischer’s claims to the contrary, the original dilemma plaguing the cases still stands.     

The W-defense

There has been a great deal of critical discussion of Harry Frankfurt’s argument against the Principle of Alternative Possibilities (PAP), almost all of which has focused on whether the Frankfurt-style examples, which are designed to be counterexamples to PAP, can be given a coherent formulation. Recently, however, David Widerker has argued that even if Frankfurt-style examples can be given a coherent formulation, there is reason to believe that an agent in those examples could never be morally blameworthy for what she has done. Therefore, such examples do not undermine a version of PAP restricted to blameworthiness. Widerker refers to his argument for this claim as the W-defense. I examine the W-defense in some detail, along with three recent replies to it by defenders of Frankfurt’s argument. I contend that each of these replies is problematic and, indeed, that two of them play directly into the hands of those seeking to defend PAP. I then develop my own reply to the W-defense by calling into question an assumption which is at the heart of that argument regarding the nature of moral blame.     

Frankfurt cases: the fine-grained response revisited

Frankfurt cases are supposed to provide us with counterexamples to the principle of alternative possibilities. Among the most well known responses to these cases is what John Fischer has dubbed the flicker of freedom strategy. Here we revisit a version of this strategy, which we refer to as the fine-grained response. Although a number of philosophers, including some who are otherwise unsympathetic to Frankfurt’s argument, have dismissed the fine grained response, we believe there is a good deal to be said on its behalf. We argue, in particular, that reflection on certain cases involving omissions undermines the main objections to the response and also provides the groundwork for an argument in support of it.