Your Move_ the Maze of Free Will by Galen Strawson - NYTimes

8/11/2019 Your Move_ the Maze of Free Will by Galen Strawson - NYTimes

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Your Move: The Maze of Free Will - NYTimes.com

http://opinionator.blogs.nytimes.com/2010/07/22/your-move-the-maze-of-free-will/?_php=true&_type=blogs&_r=0[28/05/2014 16:15:29]

THE STONE

Your Move: The Maze of Free WillBy GALEN STRAWSON JULY 22, 2010 4:15 PM

You arrive at a bakery. Its the evening of a

national holiday. You want to buy a cake

with your last 10 dollars to round off the

preparations youve already made. Theres

only one thing left in the store a 10-dollar

cake.

On the steps of the store, someone is

shaking an Oxfam tin. You stop, and it

seems quite clear to you it surely is quite

clear to you that it is entirely up to you what you do next. You

are it seems truly, radically, ultimately free to choose what to

do, in such a way that you will be ultimately morally responsible

for whatever you do choose. Fact: you can put the money in the tin,

or you can go in and buy the cake. Youre not only completely,

radically free to choose in this situation. Youre not free not to

choose (thats how it feels). Youre condemned to freedom, in

Jean-Paul Sartres phrase. Youre fully and explicitly conscious ofwhat the options are and you cant escape that consciousness. You

cant somehow slip out of it.

You may have heard of determinism, the theory that absolutely

everything that happens is causally determined to happen exactly

as it does by what has already gone before right back to the

beginning of the universe. You may also believe that determinism

is true. (You may also know, contrary to popular opinion, that

current science gives us no more reason to think that determinism

is false than that determinism is true.) In that case, standing on

the steps of the store, it may cross your mind that in five minutes

time youll be able to look back on the situation youre in now and

say truly, of what you will by then have done, Well, it was

determined that I should do that. But even if you do fervently

believe this, it d oesnt seem to be able to touch your s ense that

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Michael C. Tucson 2 December 2012The idea of free will hinges on an agent's ability to *have done

otherwise*. If you are going to pick up a book, and you pick up the book

from the side closest to you, then free will says you also could have

picked up the book from another other side.

Determinism says all actions are based on prior causes.

So the fundamental issue that I have with an incompatibility of free will

and determinism is: why can't a human being's action be caused by

something prior, but still be chosen with free will? Or in other words, why

can't a single cause have MULTIPLE potential effects?

Above I used a simple example with the book because I don't mean to

say that if someone chooses to major in philosophy, that they also were

equally capable to major in agriculture. Not necessarily true. We are still

hindered by our genetics, experience and social influence. But it is

within these shaping factors that I argue we have some free will.

Again with the book

The cause=you want to pick up the book. This is a desire, probably

based on who you are, which is largely based on the aforementioned

hindrances.

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youre absolutely morally responsible for what you next.

The case of the Oxfam box, which I have used before to illustrate

this problem, is relatively dramatic, but choices of this type are

common. They occur frequently in our everyday lives, and they

seem to prove beyond a doubt that we are free and ultimately

morally responsible for what we do. There is, however, an

argument, which I call the Basic Argument, which appears to show

that we can never be ultimately morally responsible for our

actions. According to the Basic Argument, it makes no difference

whether determinism is true or false. We cant be ultimately

morally responsible either way.

The argument goes like this.

(1) You do what you do in the circumstances in which you find

yourselfbecause of the way you then are.

(2) So if youre going to be ultimately responsible for what you do,

youre going to have to be ultimately r esponsible for the way you

are at least in certain mental respects.

(3) But you cant be ultimately responsible for the way you are in

any respect at all.

(4) So you cant be ultimately responsible for what you do.

The key move is (3). Why cant you be ultimately responsible for

the way you are in any respect at all? In answer, consider an

expanded version of the argument.

(a) Its undeniable that the way you are initially is a result of your

genetic inheritance and early experience.

(b) Its undeniable that these are things for which you cant be held

to be in any way responsible (morally or otherwise).

(c) But you cant at any later stage of life hope to acquire true or

ultimate moral responsibility for the way you are by trying to

change the way you already are as a result of genetic inheritance

and previous experience.

(d) Why not? Because both the particular ways in which you try to

change yourself, and the amount of success you have when trying

to change yourself, will be determined by how you already are as a

result of your genetic inheritance and previous experience.

(e) And any further changes that you may become able to bring

about after you have brought about certain initial changes will in

turn be determined, via the initial changes, by your genetic

inheritance and previous experience.

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Erin Schell

There may be all sorts of other factors affecting and changing you.

Determinism may be false: some changes in the way you are may

come about as a result of the influence of indeterministic or

random factors. But you obviously cant be responsible for the

effects of any random factors, so they cant help you to become

ultimately morally responsible for how you are.

Some people think that quantum mechanics shows that

determinism is false, and so holds out a hope that we can be

ultimately responsible for what we do. But even if quantum

mechanics had shown that determinism is false (it hasnt), the

question would remain: how can indeterminism, objective

randomness, help in any way whatever to make you responsible foryour actions? The answer to this question is easy. It cant.

And yet we still feel that we are free to act in such a way that we

are absolutely responsible for what we do. So Ill finish with a

third, richer version of the Basic Argument that this is impossible.

(i) Interested in free action, were particularly interested in actions

performed for reasons (as opposed to reflex actions or mindlessly

habitual actions).

(ii) When one acts for a reason, what one does is a function of how

one is, mentally speaking. (Its also a function of ones height,

ones strength, ones place and time, and so on, but its the mental

factors that are crucial when moral responsibility is in question.)

(iii) So if one is going to be truly or ultimately responsible for how

one acts, one must be ultimately responsible for how one is,

mentally speaking at least in certain respects.

(iv) But to be ultimately responsible for how one is, in any mental

respect, one must have brought it about that one is the way one is,

in that respect. And its not merely that one must have caused

oneself to be the way one is, in that respect. One must also have

consciously and explicitly chosen to be the way one is, in that

respect, and one must also have succeeded in bringing it about

that one is that way.

(v) But one cant really be said to choose, in a conscious, reasoned,fashion, to be the way one is in any respect at all, unless one

already exists, mentally speaking, already equipped with some

principles of choice, P1 preferences, values, ideals in the


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light of which one chooses how to be.

(vi) But then to be ultimately responsible, on account of having

chosen to be the way one is, in certain mental respects, one must

be ultimately responsible for ones having the principles of choice

P1 in the light of which one chose how to be.

(vii) But for this to be so one must have chosen P1, in a reasoned,

conscious, intentional fashion.

(viii) But for this to be so one must already have had some

principles of choice P2, in the light of which one chose P1.

(ix) And so on. Here we are setting out on a regress that we cannot

stop. Ultimate responsibility for how one is is impossible, because

it requires the actual completion of an infinite series of choices of

principles of choice.

(x) So ultimate, buck-stopping moral responsibility is impossible,

because it requires ultimate responsibility for how one is; as noted

in (iii).

Does this argument stop me feeling entirely morally responsible

for what I do? It does not. Does it stop you feeling entirely morally

responsible? I very much doubt it. Should it stop us? Well, it might

not be a good thing if it did. But the logic seems irresistible . And

yet we continue to feel we are absolutely morally responsible forwhat we do, responsible in a way that we could be only i f we had

somehow created ourselves, only if we were causa sui, the cause

of ourselves. It may be that we stand condemned by Nietzsche:

The causa sui is the best self-contradiction that has

been conceived so far. It is a sort of rape and perversion

of logic. But the extravagant pride of man has managed

to entangle itself profoundly and frightfully with just

this nonsense. The desire for freedom of the will in

the superlative metaphysical sense, which still holds

sway, unfortunately, in the minds of the half-educated;

the desire to bear the entire and ultimate responsibility

for ones actions oneself, and to absolve God, the world,

ancestors, chance, and society involves nothing less

than to be precisely this causa sui and, with more than

Baron Mnchhausens audacity, to pull oneself up into

existence by the hair, out of the swamps of nothingness

(Beyond Good and Evil, 1886).

Is there any reply? I cant do better than the novelist Ian McEwan,

who wrote to me: I see no necessary disjunction between having

no free will (those arguments seem watertight) and assuming

moral responsibility for myself. The point is ownership. I own my

past, my beginnings, my perceptions. And just as I will make

myself responsible if my dog or child bites someone, or my car

rolls backwards down a hill and causes damage, so I take on full

accountability for the little ship of my being, even if I do not havecontrol of its course. It is this sense of being the possessor of a

consciousness that makes us feel responsible for it.


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Galen Strawson is professor of philosophy at Reading

University and is a regular visitor at the philosophy

program at the City University of New York Graduate

Center. He is the author of Selves: An Essay in

Revisionary Metaphysics (Oxford: Clarendon Press, 2009) and

other books.

THE STONEDETERMINISM, FREE WILL, PHILOSOPHY
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