In a recent essay, Deery and Nahmias :1255–1276, 2017) utilize interventionism about causation to develop an account of causal sourcehood in order to defend compatibilism about free will and moral responsibility from manipulation arguments. In this paper, we criticize Deery and Nahmias’s analysis of sourcehood by drawing a distinction between two forms of causal invariance that can come into conflict on their account. We conclude that any attempt to resolve this conflict will either result in counterintuitive attributions of (...) moral responsibility or will undermine their response to manipulation arguments. (shrink)

*As mentioned in Peter Coy's NYT essay "When Being Good Is Just a Matter of Being Lucky" (2023) -/- ----- -/- How is the problem of free will related to the problem of moral luck? In this essay, I answer that question and outline a new solution to the paradox of moral luck, the source-paradox solution. This solution both explains why the paradox arises and why moral luck does not exist. To make my case, I highlight a few key connections (...) between the paradox of moral luck and two related problems, namely the problem of free will and determinism and the paradox of self-creation. Piecing together intuitions, arguments, and insights from recent work on each of these three problems, I argue that the type of control necessary for moral responsibility can only be had by someone who is a genuine source of his own actions, but the relevant notion of sourcehood admits no coherent characterization. If our commonsense view of moral responsibility is incoherent, it is unsurprising that our commitment to the existence of morally responsible agents commits us to some paradoxical things—e.g. to both the existence and impossibility of moral luck. For more information about this article, please write to gmail account: kristin.mickelson.42. (shrink)

Marcelo Fischborn discusses the significance of neuroscience for debates about free will. Although he concedes that, to date, Libet-style experiments have failed to threaten “libertarian free will”, he argues that, in principle, neuroscience and psychology could do so by supporting local determinism. We argue that, in principle, Libet-style experiments cannot succeed in disproving or even establishing serious doubt about libertarian free will. First, we contend that “local determination”, as Fischborn outlines it, is not a coherent concept. Moreover, determinism is unlikely (...) to be established by neuroscience in any form that should trouble compatibilists or libertarians—that is, anyone who thinks we might have free will. We conclude that, in principle, neuroscience will not be able undermine libertarian free will and explain why these conclusions support a coherent compatibilist notion of causal sourcehood. (shrink)

Matt King has recently argued that the manipulation argument against compatibilism does not succeed by employing a dilemma: either the argument infelicitously relies on incompatibilist sourcehood conditions, or the proponent of the argument leaves a premise of the argument undefended. This article develops a reply to King’s dilemma by showing that incompatibilists can accept its second horn. Key to King’s argument for the second horn’s being problematic is “the parallel manipulation argument.” I argue that King’s use of this argument (...) is problematic, but I suggest that a (modified) parallel manipulation argument is effective for a different, though more restricted, purpose. (shrink)

Several recent incompatibilist accounts of divine grace and human free will have appealed to the notion of quiescence in an attempt to avoid semi-Pelagianism while retaining the fallen person’s control over coming to faith and thus the agent’s responsibility for failing to come to faith. In this essay I identify three distinct roles that quiescence has been employed to play in the recent literature. I outline how an account of divine grace and human free will may employ quiescence to play (...) one role without playing either of the others. I also note that getting clear about these roles allows us to see that so-called sourcehood accounts of free will do not need to appeal to quiescence to avoid semi-Pelagianism. Far from being a benefit of sourcehood accounts, however, this highlights a serious defect in such accounts; I draw out this defect, developing it into a general argument against sourcehood accounts of free will. (shrink)

This paper discusses the idea that the concept of privacy should be understood in terms of control. Three different attempts to spell out this idea will be critically discussed. The conclusion will be that the Source Control View on privacy is the most promising version of the idea that privacy is to be understood in terms of control.

This paper aims to defend deliberation-compatibilism against several objections, including a recent counterexample by Yishai Cohen that involves a deliberator who believes that whichever action she performs will be the result of deterministic manipulation. It begins by offering a Moorean-style proof of deliberation-compatibilism. It then turns to the leading argument for deliberation-incompatibilism, which is based on the presumed incompatibility of causal determinism and the ‘openness’ required for rational deliberation. The paper explains why this argument fails and develops a coherent account (...) of how one can rationally deliberate and believe in causal determinism without inconsistency. The second half of the paper then takes up Cohen's proposed counterexample and his Four-Case Deliberation Argument against deliberation-compatibilism, which is meant to mirror Derk Pereboom's famous Four-Case Manipulation Argument. In response, the author defends a hard-line reply to FCDA but also argues that the notion of ‘sourcehood’ relevant to rational deliberation differs from that involved in free will. (shrink)

In a series of recent papers, Justin Capes and Philip Swenson and Michael Robinson have proposed new versions of the flickers of freedom reply to Frankfurt-style cases. Both proposals claim, first, that what agents in FSCs are morally responsible for is performing a certain action on their own, and, second, that agents in FSCs retain robust alternative possibilities—alternatives in which the agent freely omits to perform the pertinent action on their own. In this paper, I argue that, by attending to (...) the details of the omissions in question, it becomes clear that agents in FSCs lack robust alternatives of this sort, for in the alternative sequences such agents do not freely omit. Since the problem for these recent proposals arises from their attempt to show that agents in FSCs retain robust alternatives, I go on to consider whether the flicker theorist might be better off either revising or rejecting the robustness requirement on alternative possibilities. I argue that neither alternative is available to the flicker theorist, and yet I also point out that the reasons why these alternatives are unavailable serve to highlight what exactly is at issue in the debate between leeway and sourcehood theorists, namely the grounds of our freedom. (shrink)