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  1. (1 other version)Alternate Possibilities and Moral Responsibility.Harry G. Frankfurt - 1969 - Journal of Philosophy 66 (23):829-839.
    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 (...)
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  • (1 other version)Libertarianism and Frankfurt's attack on the principle of alternative possibilities.David Widerker - 1995 - Philosophical Review 104 (2):247-61.
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  • In defense of the principle of alternative possibilities: Why I don't find Frankfurt's argument convincing.Carl Ginet - 1996 - Philosophical Perspectives 10:403-17.
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  • Rescuing Frankfurt-style cases.Alfred R. Mele & David Robb - 1998 - Philosophical Review 107 (1):97-112.
    Almost thirty years ago, in an attempt to undermine what he termed "the principle of alternate possibilities" (the thesis that people are morally responsible for what they have done only if they could have done otherwise), Harry Frankfurt offered an ingenious thought-experiment that has played a major role in subsequent work on moral responsibility and free will. Several philosophers, including David Widerker and Robert Kane, argued recently that this thought-experiment and others like it are fundamentally flawed. This paper develops a (...)
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  • Free Will and Values.Robert Kane - 1985 - State University of New York Press.
    _A philosophical analysis of free will and the relativity of values._.
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  • Soft Libertarianism and Flickers of Freedom.Alfred R. Mele - 2003 - In David Widerker & Michael McKenna (eds.), Moral Responsibility and Alternative Possibilities: Essays on the Importance of Alternative Possibilities. Ashgate. pp. 251--264.
    In this chapter, drawing partly on some attractions to soft libertarianism and on a libertarian approach articulated in Mele (1996) to accommodating successful Frankfurt-style cases, I motivate the thesis that at least some human beings sometimes act freely than that no human being ever acts freely.
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