It is my view that one essential difference between persons and other creatures is to be found in the structure of a person's will. Besides wanting and choosing and being moved to do this or that, men may also want to have certain desires and motives. They are capable of wanting to be different, in their preferences and purposes, from what they are. Many animals appear to have the capacity for what I shall call "first-order desires" or "desires of the (...) first order," which are simply desires to do or not to do one thing or another. No animal other than man, however, appears to have the capacity for reflective self-evaluation that is manifested in the formation of second-order desires. (shrink)

This essay challenges the widely accepted principle that a person is morally responsible for what he has done only if he could have done otherwise. The author considers situations in which there are sufficient conditions for a certain choice or action to be performed by someone, So that it is impossible for the person to choose or to do otherwise, But in which these conditions do not in any way bring it about that the person chooses or acts as he (...) does. In such situations the person may well be morally responsible for what he chooses or does despite his inability to choose or to do otherwise. Finally the author considers certain suggestions for revising the principle he rejects or for replacing it with a principle of an altogether different kind. (shrink)

Most people assume that, even though some degenerative or criminal behavior may be caused by influences beyond our control, ordinary human actions are not similarly generated, but rather are freely chosen, and we can be praiseworthy or blameworthy for them. A less popular and more radical claim is that factors beyond our control produce all of the actions we perform. It is this hard determinist stance that Derk Pereboom articulates in Living Without Free Will. Pereboom argues that our best scientific (...) theories have the consequence that factors beyond our control produce all of the actions we perform, and that because of this, we are not morally responsible for any of them. He seeks to defend the view that morality, meaning and value remain intact even if we are not morally responsible, and furthermore, that adopting this perspective would provide significant benefit for our lives. (shrink)

I insist that I was able to raise my hand, and I acknowledge that a law would have been broken had I done so, but I deny that I am therefore able to break a law. To uphold my instance of soft determinism, I need not claim any incredible powers. To uphold the compatibilism that I actually believe, I need not claim that such powers are even possible. My incompatibilist opponent is a creature of fiction, but he has his prototypes (...) in real life. He is modeled partly after Peter van Inwagen and partly on myself when I first worried about van Inwagen's argument against compatibilism. (shrink)

This is the text of The Lindley Lecture for 1964, given by Roderick M. Chisholm (1916-1999), an American philosopher.

Reidel, 1976. This book is out of print, but can be downloaded as a pdf file (3.3 MB).

In this collection of essays, Lehrer argues that freedom, rationality, consensus, and knowledge depend on "metamental" operations--thoughts about thoughts--and are impossible without them. Metamental operations provide for our optionality, plasticity, and most of all, for the evaluation and control of lower-level information. The human mind, he argues, is essentially a metamind.

Harry G. Frankfurt has presented a case of a counterfactual intervener CI with knowledge and power to control an agent so he will do A. He concludes that if the agent prefers to do A and there is no intervention by CI, the agent has acted of his own free will and is morally responsible for doing A, though he lacked an alternative possibility. I consider the consequences for freedom and moral responsibility of CI having a complete plan P for (...) all actions of an agent, Lucky, who luckily has preferences that accord with P, and I extend the argument to all citizens of a land, Luckyland, who are like Lucky. I argue the citizens of Luckyland have free will but lack moral responsibility because of the connection between moral responsibility, reactive attitudes and future action. Furthermore, the presence of CI and his plan P may allow free will but is incompatible with freedom of preference. Preference concerns alternatives excluded by CI. I argue that a special higher order preference for the preference structure, a power preference, ends the regress of higher order preference and explains the first order preference. Causal determinism is compatible with freedom of preference explained by a power preference when a power preference would also explain an alternative preference. The remoteness argument for incompatibility fails because of a lack of transitivity causal explanation. The power preference is the self-explained source of freedom of preference. That basic freedom may be limited by government knowledge of our preferences, even if, like Lucky, our preferences do not provoke intervention and we conform of our own free will. (shrink)

In this collection of essays on the metaphysical issues pertaining to death, the meaning of life, and freedom of the will, John Martin Fischer argues that death can be a bad thing for the individual who dies. He defends the claim that something can be a bad thing--a misfortune--for an individual, even if he never experiences it as bad. Fischer also defends the commonsense asymmetry in our attitudes toward death and prenatal nonexistence: we are indifferent to the time before we (...) are born, but we regret that we do not live longer. Further, Fischer argues, that immortal life could be desirable, and shows how the defense of the badness of death and the goodness of immortality exhibit a similar structure; on Fischer's view, the badness of death and the goodness of life can be represented on spectra that display certain continuities. Building on Fischer's previous book, My Way a major aim of this volume is to show important connections between issues relating to life and death and issues relating to free will. More specifically, Fischer argues that we endow our lives with a certain distinctive kind of meaning--an irreducible narrative dimension of value--by exhibiting free will. Thus, in acting freely, we transform our lives so that our stories matter. (shrink)

Fischer has argued elegantly that the free actions of a person, the actions of self-expression, play a special role in the story of the person. They are the vehicles of content for the construction of that story. I argue that the experiences of those actions by a person are both representations in the story of a life, vehicles of content, and an exhibit of the content represented, the life itself. Experiences become exemplars that refer back to themselves becoming part of (...) what the story is about. Autonomous choice of my story shows me and others what I am like. (shrink)

In Our Stories, John Martin Fischer offers readers a characteristically thoughtful and engaging presentation of his views on a variety of topics, most notably death, immortality and self-expression. Having come to this collection familiar primarily with Fischer's work on freedom and responsibility, I was impressed with the range of issues treated in this latest volume. While each essay is independently appealing, perhaps the most compelling aspect of Our Stories is its cohesiveness. Fischer discerns a variety of subtle connections among the (...) diverse array of subjects he treats; this imbues his work with a degree of continuity that is remarkable in light of the extensiveness of his subject matter. Here, I focus mainly on self-expression, and discuss other topics covered in Our Stories principally in relation to this central concept.According to Fischer, the value of self-expression is ‘the value of acting freely, or acting in such a way as to be morally responsible … this value is a kind of aesthetic value, or akin to an aesthetic value’. The sense of freedom at issue here does not require alternative possibilities; rather, it involves guidance control, which agents possess when their behaviour is appropriately responsive to reasons and they take ‘ownership’ of the causal mechanism that produces this behaviour. While the value of free action is, …. (shrink)