Libertarian Free Will and the Physical Indeterminism Luck Objection

Libertarian free will is, roughly, the view that agents (or, agent-involving events) cause actions to occur or not occur: Maddy’s decision to get a beer causes her to get up off her comfortable couch to get a beer, though she almost chose not to get up. Libertarian free will notoriously faces the luck objection, according to which agential states do not determine whether an action occurs or not, so it is beyond the control of the agent, hence lucky, whether an action occurs or not: Maddy’s reasons for getting beer in equipoise with her reasons to remain in her comfortable seat do not determine that she will get up or stay seated, so it seems beyond her control, hence lucky, that she gets up. In this paper I consider a sub-set of the luck objection called the Physical Indeterminism Luck Objection, according to which indeterministic physical processes cause actions to occur or not, and agent’s lack control over these indeterministic physical processes, so agent’s lack control over, hence it is lucky, whether action occurs or not. After motivating the physical indeterminism luck objection, I consider responses from three recent event-causal libertarian models, and conclude that they fail to overcome the problem, though one promising avenue is opened up.

This paper is divided into six parts. In Section One, I minimally define libertarian free will as accepting agential indeterminism, which is the conjunction of indeterminism and agential causation, where agential indeterminism occurs when an agent’s reasons, efforts or character indeterministically cause actions. In Sections Two and Three I outline the physical indeterminism luck objection to libertarian free will, which states that sub-agential physical processes in the brain indeterministically cause actions to occur, and agents lack control over these indeterministic physical causes, so agent’s lack control over whether their actions occur. If agent’s lack control over whether actions occur, the occurrence of these actions is lucky, where this luck jeopardizes free will and moral responsibility. In Sections Four through Six I consider three recent libertarian responses to this objection—Mark Balaguer in Section Four, Chris Franklin in Section Five, and Robert Kane in Section Six. I conclude that none of these models satisfactorily overcomes the physical indeterminism luck objection, though one interpretation of Kane yields a promising avenue of reply.

     

Indeterminism, Explanation, and Luck

I first adumbrate pertinent aspectsof Robert Kane's libertarian theory of free choice oraction and an objection of luck that has been levelledagainst the theory. I then consider Kane's recentresponses to this objection. To meet these responses,I argue that the view that undetermined choices (ofthe sort implied by Kane's theory) are a matter ofluck is associated with a view about actionexplanation, to wit: when Jones does A and hisdoing of A is undetermined, and when hiscounterpart, Jones*, in the nearest possibleworld in which the past and the laws are held constantuntil the moment of choice does B instead, thereis no explanation (deterministic or indeterministic)of the difference in outcome – Jones's A-ing butJones*'s B-ing – in terms of prior reasonsor motives of either agent. Absence of such anexplanation is one crucial factor that underliesthe charge that Jones's A-ing and Jones*'sB-ing are matters of luck. I argue that thissort of luck is incompatible with responsibility.     

Grounding the Luck Objection

Many object to libertarianism by arguing that it manages to solve one problem of luck (the threat of determinism) only by falling prey to another (the threat from indeterminism). According to this objection, there is something freedom-undermining about the very circumstances that the libertarian thinks are required for freedom. However, it has proved difficult to articulate precisely what it is about these circumstances that is supposed to undermine freedom—the absence of certain sorts of explanations has perhaps been the most common complaint. In this paper, however, I argue that recent work on the metaphysics of ontological dependence provides the resources for formulating the luck objection in its strongest form.     

Luck and Equality: A Reply to Hurley1

In Chapter 6 (“Why the Aim to Neutralize Luck Cannot Provide a Basis for Egalitarianism”) of her Justice, Luck, and Knowledge, Susan Hurley defends two claims: that “the aim to neutralize luck [does not] contribute to identifying and specifying what egalitarianism is”, and that it also provides no “independent non‐question‐begging reason or justification for egalitarianism” (p. 147). In the present response, I reject the first of Hurley's claims, and I show that the second, while true, lacks polemical force. I said, in “On the Currency of Egalitarian Justice” (Ethics, 1989), that     

Revisionist Responses to the Amoralism Objection: A Reply to Julia Markovits

Some subjectivist views of practical reasons entail that some people, in some cases, lack sufficient reasons to act as morality requires of them. This is often thought to form the basis of an objection to these subjectivist views: ‘the amoralism objection’. This objection has been developed at length by Julia Markovits in her recent book Moral Reason. But Markovits—alongside many other proponents of this objection—does not explicitly consider that her objection is premised on a claim that her opponents deny on first-order grounds, often as part of a socially and politically motivated revisionism about the assessment of agents and their actions. As such, the amoralism objection as she presents it misses its dialectical mark. This has interesting consequences for subjectivism—and the methodology behind it—more generally.     

Kane,Luck, and the significance of free will

Abstract

This paper raises a pair of objections to the novel libertarian position advanced in Robert Kane's recent book, The Significance of Free Will.The first objection's target is a central element in Kane's intriguing response to what he calls the “Intelligibility” and “Existence” questions about free will. It is argued that this response is undermined by considerations of luck.The second objection is directed at a portion of Kane's answer to what he calls “The Significance Question” about free will: “Why do we, or should we, want to possess a free will that is incompatible with determinism? Is it a kind of freedom ‘worth wanting’... and, if so, why?” A desire for “objective worth” has a featured role in his answer. However, a compatibilist can have that desire.     

Armstrong was a Cheat: A Reply to Eric Moore

ABSTRACT

In this paper, we reply to Eric Moore’s argument that Lance Armstrong did not cheat, at least according to one, standard account of cheating. If that is the case, we argue, so much the worse for the standard account of cheating, since Armstrong was a cheat. We argue that the standard account of cheating fails on several counts: it specifies conditions that are not necessary for cheating: that cheating involves trying to secure an unfair advantage and that cheating depends on fair application of the rules. We dispute Moore’s claim that doping in the peloton was a convention that had normative force, and reject his anti-formalist analogy between doping in the peloton and bodily contact in basketball.     

Abandoning the Abandonment Objection: Luck Egalitarian Arguments for Public Insurance

Res Publica - Critics of luck egalitarianism have claimed that, far from providing a justification for the public insurance functions of a welfare state as its proponents claim, the view...     

Reply to Nagasawa on the Inconsistency Objection to the Knowledge Argument

Yujin Nagasawa has recently defended Frank Jackson’s knowledge argument from the “inconsistency objection.” The objection claims that the premises of the knowledge argument are inconsistent with qualia epiphenomenalism. Nagasawa defends Jackson by showing that the objection mistakenly assumes a causal theory of phenomenal knowledge. I argue that although this defense might succeed against two versions of the inconsistency objection, mine is unaffected by Nagasawa’s argument, in which case the inconsistency in the knowledge argument remains.     

Murdering an Accident Victim: A New Objection to the Bare-Difference Argument

Many philosophers, psychologists, and medical practitioners believe that killing is no worse than letting die on the basis of James Rachels's Bare-Difference Argument. I show that his argument is unsound. In particular, a premise of the argument is that his examples are as similar as is consistent with one being a case of killing and the other being a case of letting die. However, the subject who lets die has both the ability to kill and the ability to let die while the subject who kills lacks the ability to let die. Modifying the latter example so that the killer has both abilities yields a pair of cases with morally different acts. The hypothesis that killing is worse than letting die is the best explanation of this difference.     

Indeterminism and the direction of time

Many phenomena in the world display a striking time-asymmetry: the forwards transition frequencies are approximately invariant while the backwards ones are not. I argue in this paper that theories of such phenomena will entail that time has a direction, and that quantum mechanics in particular entails that the future is objectively different from the past.     

Thomas Verner Moore and the electronic road to the unconscious: A reminiscence

A number of contemporary commentators and observers have urged a rapprochement between customary methods of psychoanalytic treatment and other modalities in order to shorten the traditional duration of “standard” psychoanalysis. In particular, adoption or adaptation of treatment modalities drawn from the repertoire of behavior therapy has been advocated. This note recalls that nearly 50 years ago the remarkable priest-psychologist-psychiatrist Thomas Verner Moore proposed in The Driving Forces of Human Nature and Their Adjustment, his capstone work, an “electronic road” to the unconscious via the psychogalvanometer as an alternate to the “royal road” of dream analysis and free association, attributing its development to von Stauffenberg, who demonstrated the technique in Munich between 1913-1915. By such reckoning, the union between psychoanalysis and the psychogalvanometer may be nearing its 85th anniversary.