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In the current philosophical literature, determinism is rarely defined explicitly. This paper attempts to show that there are in fact many forms of determinism, most of which are familiar, and that these can be differentiated according to their particular components. Recognizing the composite character of determinism is thus central to de-marcating its various forms. KEYWORDS: Determinism – fatalism – logical determinism – scientific determinism – logical fatalism. Determinism is a basic philosophical concept. It is usually assumed that both the term " determinism " and determinism as a philosophical conception or theory are clear and obvious. In the literature, however, the precise contours of determinism are not explicitly defined – an obscurity that often leads to inconsistencies and misunderstandings. In this article, I put to the side questions concerning the soundness or adequacy of the philosophical views I shall consider. Instead, I am interested only in the basic conceptual contours of different kinds of determin-ism and whether it is possible to sort them into some kind of interrelated order for the purposes of better demarcating varieties of determinism. My
Principia: an international journal of epistemology, 2019
Determinism is a doctrine or assumption best defined in the realm of the natural sciences. In this paper I explain in detail the four senses of determinism, from the most fundamental metaphysical sense, to the most complex epistemic (predictive) sense. I take as a starting point the analysis of determinism offered by Stephen Kellert. Each of these senses is then expounded and commented with a view to explore some of the implications of each of them in theoretical physics. The most important of my tasks in this paper is to differentiate between the metaphysical and epistemic consequences of the deterministic assumption. My objective is to show that determinism as an ontological tenet is capable of withstanding criticism, even though predictive determinism is likely to be false.
APPON Philosophical Quarterly: A Journal of the Association of Philosophy Professionals of Nigeria, 2024
Are human beings actually free beings? The doctrine of determinism gives a negative response to this question. Determinism therefore claims that humans are not free to act or make choices, since they are always constrained in some way. By so doing, determinism denies human freedom and human moral responsibility. It rejects the idea that humans act freely, or that humans can be regarded as responsible for their actions and inactions. This outright denial of human freedom and human moral responsibility is certainly pregnant with several implications, which this article is aimed at exposing. This article adopts the expository, analytic and critical methods. It begins with a clarification of the concept of determinism and then goes on to discuss five types of determinism, namely: (a) physical, (b) psychological, (c) historical, (d) ethical and (e) theological determinism, respectively. Also, this article discusses two categories of determinism known as soft and hard determinism. Furthermore, this article exposes some implications of determinism for events and humanity. Finally, adopting eclecticism as its theoretical framework, this article proposes that it is best to approach the doctrine of determinism by simply recognising and accepting the fact that there are aspects of humans that are determined, and there are equally aspects of humans that are not determined. By so doing, this article establishes that approaching the doctrine of determinism eclectically is the surest way of accommodating the opposing doctrines of determinism and 'freewillism.'
Determinism is the thesis that the past determines the future, but efforts to define it precisely have exposed deep methodological disagreements. Standard possible-worlds formulations of determinism presuppose an "agreement" relation between worlds, but this relation can be understood in multiple ways -- none of which is particularly clear. We critically examine the proliferation of definitions of determinism in the recent literature, arguing that these definitions fail to deliver clear verdicts about actual scientific theories. We advocate a return to a formal approach, in the logical tradition of Carnap, that treats determinism as a property of scientific theories, rather than an elusive metaphysical doctrine. We highlight two key distinctions: (1) the difference between qualitative and "full" determinism, as emphasized in recent discussions of physics and metaphysics, and (2) the distinction between weak and strong formal conditions on the uniqueness of world extensions. We argue that defining determinism in terms of metaphysical notions such as haecceities is unhelpful, whereas rigorous formal criteria -- such as Belot's D1 and D3 -- offer a tractable and scientifically relevant account. By clarifying what it means for a theory to be deterministic, we set the stage for a fruitful interaction between physics and metaphysics.
Determinism - the philosophical belief of the irresponsible and incorrectly assumed to be a Fact of Nature, when it is really needed for most mathematical models of Reality.
This article focuses on three themes concerning determinism and indeterminism. The first theme is observational equivalence between deterministic and indeterministic models. Here I discuss several results about observational equivalence and present an argument on how to choose between deterministic and indeterministic models involving indirect evidence. The second theme is whether Newtonian physics is indeterministic. I argue that the answer depends on what one takes Newtonian mechanics to be, and I highlight how contemporary debates on this issue differ from those in the nineteenth century. The third major theme is how the method of arbitrary functions can be used to make sense of deterministic probabilities. I discuss various ways of interpreting the initial probability distributions and argue that they are best understood as physical, biological etc. quantities characterising the particular situation at hand. Also, I emphasise that the method of arbitrary functions deserves more attention than it has received so far.
The philosophical world has long attempted to reconcile determinism with the notion of free will. Everything we have observed above the sub-atomic level appears to operate in a strictly causal relationship with other objects. This appears to indicate that all events are completely causally determined. On the other hand, we each clearly sense that we are more than mere causal automatons. We make choices, and we exercise free will, and these choices affect our future. Thus, the notions of determinism and free will are at odds. This paper will thoroughly reconcile those two notions
Presented at the SIFA International Conference, Alghero, September 26-28, 2022, 2022
In a series of writings from 1918 to 1946, Jan Lukasiewicz provided arguments for logical determinism, that is, the idea that every future event would be determined in advance (as subsistent or nonsubsistent) by the truth or falsity of the proposition expressing it: this fact would a priori limit our ability to influence the course of future events through our free choices. The rejection of 'logical coercion' and the desire to guarantee a scope for our free actions constitute the philosophical motivations that led Lukasiewicz to get rid of the principle of bivalence and introduce a third logical value (the 'possible' or 'indeterminate'), inaugurating the field of polyvalent logics. The kind of argument Lukasiewicz advanced in support of the nexus between bivalence and determinism has a very long history, which Lukasiewicz knew well as he was also an (eminent) historian of logic. The seminal text for logical determinism is the well-known Chapter 9 of Aristotle's “De interpretatione” in which the author suggests that an unrestricted application of the principle of bivalence to contingent sentences expressing future facts would entail a limitation of our freedom. The purpose of this paper is not to offer a historical reconstruction of the problem, rather to show how the use of certain conceptual tools developed within the 'analytic' tradition enable us to dissolve the problem. If my argument turns out to be correct, this will be an example of how a pseudo-problem can be debated in the history of philosophy for over two thousand years just because the meaning of the terms in which it is posed is not sufficiently defined. The main thesis I intend to support is that there is no entailment between classical logic and a deterministic worldview - contrary to Lukasiewicz's claim. In other words, an unrestricted acceptance of bivalence has no bearing on our ability to affect the course of future events through our free choices. In order to argue for this, certain premises are necessary. Primarily, that truth consists in some form of correspondence to reality. A shift from the semantic dimension to the ontological dimension is essential for the determinist argument. I will try to show how within a coherentist, deflationist or pragmatist conception of truth the problem of logical determinism cannot even be formulated. Moreover, I will argue that the problem of logical determinism can be posed only after a clear choice has been made regarding possible truth-bearers, essentially: propositions, sentence-types and assertions. In the first two cases, the temporal dimension is absent: this makes the very formulation of the determinist thesis impossible (as it relies on expressions such as “A is true at time t”). Assertions, on the other hand, are intrinsically linked to a speaker uttering them in a spatial-temporal context. In this case, they are inadequate to fully express the generality logical determinism. Following some reflections offered by Gilbert Ryle (1966) I will show that the so-called problem of logical determinism hides at its core a conceptual confusion between causality and logical consequence: a truth can imply another truth but it cannot be the cause of any event.
The thesis of Logical Indeterminism, that the most important questions in logic cannot be reolved by logical means alone, is explained, and considerations in its favor advanced. Logical Indeterminism is compared and contrasted with logical pluralism and logical monism, and contemporary debates in philosophy of logic are offered as examples of how logical means alone fail to resolve such debates. The prospects for a thesis of "metalogical" indeterminacy are also discussed.
Social Sciences and Natural Sciences Monographic Issue on Freedom and Determinism 2013 Pags 3 20, 2013
A central philosophical issue is the discussion on freedom and determinism, which is relevant for general philosophy as well as for philosophy of science. In this regard, the main aim of the paper is the context of the discussion of this topic in our times, considering the present volume as a whole. Thus, the attention will be focused here on several aspects, beginning from the general framework to reach out towards some important elements of freedom and determinism.
Erkenntnis, 2010
The inference from determinism to predictability, though intuitively plausible, needs to be qualified in an important respect. We need to distinguish between two different kinds of predictability. On the one hand, determinism implies external predictability, that is, the possibility for an external observer, not part of the universe, to predict, in principle, all future states of the universe. Yet, on the other hand, embedded predictability as the possibility for an embedded subsystem in the universe to make such predictions, does not obtain in a deterministic universe. By revitalizing an older result—the paradox of predictability—we demonstrate that, even in a deterministic universe, there are fundamental, non-epistemic limitations on the ability of one subsystem embedded in the universe to predict the future behaviour of other subsystems embedded in the same universe. As an explanation, we put forward the hypothesis that these limitations arise because the predictions themselves are physical events which are part of the law-like causal chain of events in the deterministic universe. While the limitations on embedded predictability cannot in any direct way show evidence of free human agency, we conjecture that, even in a deterministic universe, human agents have a take-it-or-leave-it control over revealed predictions of their future behaviour.
Indeterminism was introduced in biological explanations within the context of complex phenomena and of processes of self-organization . But does biological complexity necessarily entail an indeterminist view? The contingency of the biological realm, whose phenomena possess a stochastic component as well as a causal one, involves a variety of levels of complexity. Therefore, one of the most relevant questions for philosophy of biology, from the methodological and epistemological viewpoint, is at present to understand the kinds of determination and of indetermination that characterize the organization of living beings within the context of complexity.
2020
Concept of determinism has had many transformations throughout the history of physics, and it has been so influential in this field. However, with the growth of quantum physics, determinism became a scientific "dilemma" and has created many challenges in various contemporary sciences. If this concept is understood correctly, many misconceptions corresponding to it in natural sciences, especially physics can be removed. The aim of this paper is to investigate this concept analytically to solve the existing problems. To do this, first we consider the terminology of determinism including characteristic, necessary connection, and exact prediction. Then, William James definition of determinism, Laplacian determinism, Popper definition of determinism, causal determinism, logical determinism, epistemic determinism, metaphysical determinism, and theological determinism are introduced. After which, we pay attention to different kinds of determinism including global/local domain, co...
This paper tries to sum up the criticism that turns around structuration theory to help the applications in MIS field. The literature review allow to advance three categories of criticisms: (1) the conflation of structure and human agent, (2) the complexity and the outspread of the theory that lead to contradictions, and (3) the lack of assumptions and methodological guidelines. Some recommendations are given to direct future researches.
Theory and Decision, 1975
2. Descartes and Free Will. René Descartes's voluntarist descriptions of the will and free will are found mainly in his Meditations on First Philosophy (Meditationes de prima philosophia, 1641 in Latin in Paris, 1642 in Latin in Amsterdam, 1647 in French, Les Méditations métaphysiques), the Principles of Philosophy (Principia philosophiae, 1644 in Latin, 1647 in French), and The Passions of the Soul (1649 in French, Des passions de l'âme). 16 Voluntarist descriptions of the will and free will are also contained in some of his letters (e.g., the two letters to Denis Mesland [May 2, 1644 and February 9, 1645]), his Notes Directed Against a Certain Programme, and in the Göttingen manuscript copy (made by an anonymous hand) of Johannes Clauberg's copy text of Descartes' Conversation with Burman (1648 in Latin [Adam-Tannery, vol. V, 146ff.]). In the Principles of Philosophy, Descartes states that it is obvious that we have free will, that the existence of human free will is a most certain and evident truth. It is self-evident. 17 He repeatedly stresses in his writings that we have free will. However, his voluntarist descriptions of the will, free will, freedom of choice, judgment, affirmation, and negation, must be critiqued. For example, he oftentimes erroneously identifies freedom of choice or free choice (liberum arbitrium) and will (voluntas). In the Fourth Meditation, Descartes writes: "it is only the will (voluntas), or freedom of choice (liberum arbitrium), which I experience within me to be so great that the idea of any greater faculty is beyond my grasp." 18 Now, voluntas and liberum arbitrium are not the same, as William A. Wallace, O.P. explains: "the will is the rational or intellectual appetite in man, i.e., the source of volition whereby he seeks goods as perceived by the power of the intellect…The will is a free power in man, basically because it is the appetite that follows reason. Because reason can see several alternatives equally feasable as means of reaching one end, the will has freedom to elect from among them. Thus free will is an ability characterizing man in the voluntary activity of choosing or not choosing a limited good when this is presented to him. Such voluntary activity is also called free choice or free decision, from the Latin expression liberum arbitrium." 19 Descartes also erroneously assigns acts that belong to the faculty of the intellect, like that of judgments of affirmation and judgments of negation (or denial), to that of the will. In the Fourth Meditation, for example, he writes: "the will simply consists in our ability to do or not to do something (that is, to affirm or deny, to pursue or avoid)…" 20 In his Principles of Philosophy, Part I, Principle 32, Descartes states that "desiring, holding in aversion, affirming, denying, doubting, all these are the different modes of willing." In his Notes Directed Against a Certain Programme, Descartes notes that "I referred the act of judging, which consists in nothing but assent, i.e., affirmation and negation, not to the perception of the understanding but to the
If the discussion about a determinist or an indeterminist nature already becomes acute at the level of physics and even more intense if it concerns the question of life and the evolution of its forms, the debate reveals its greatest importance when it refers to consciousness and the freedom of the human being. With the enormous development of the neurosciences, it seemed all the more tempting, and likely, to reduce consciousness to neurobiological phenomena. The increase in the degree of complexity that such a reduction would require set off new epistemological and ontological discussions, which continue in one way or other those of the philosophy of mind [1]. In this field, independently of how we understand the behavior of nature to be, whether deterministic or indeterministic, the common enemy was and still is every form of dualism, be it substance dualism or property dualism. The problems dualism has to find an acceptable explanation both to the nature of the mind and of mental acts, provoked a variety of answers.
The paper discusses one of the central arguments in Dennett’s Freedom Evolves, an argument designed to show that a deterministic universe would not necessarily be a universe of which it could truly be said that everything that occurs in it is inevitable. It suggests that on its most natural interpretation, the argument is vulnerable to a serious objection. A second interpretation is then developed, but it is argued that without placing more weight on etymological considerations than they can really bear, it can deliver only a significantly qualified version of the conclusion that Dennett is seeking. Moreover, the new argument depends upon an intermediate conclusion which, on the face of it, looks to be self-contradictory. Dennett is able to avoid the appearance of self-contradiction only by utilising a possible-worlds framework for the understanding of “could have done otherwise” judgements which is argued to be unsatisfactory. It is suggested that a different framework might hold the key to understanding how better to defend these same judgements from purported threats from determinism.
The Journal of Ayn Rand Studies, 2019
The author provides another metaphysical argument to bolster his thesis of the logical harmony of determinism and volition. He shows how the typical mainstream and Objectivist doctrine of “libertarian” (could-have-done-otherwise) free will commits the same logical error as the Sophist attacks on the Law of Non-Contradiction—namely, an out-of-context interpretation of, respectively, the Law of Causality and the Law of Identity as being unconditional absolutes, which they are not and cannot be.
Free Will, 2021
What is the thesis of determinism? Though it is obvious that in principle there is more than one possible thesis that might be given this name, it seems to be the case that philosophers working on the free will problem have gradually gravitated towards a more-or-less standard definition, minor variations on which can now be found widely scattered through the free will literature. I call it the ‘entailment definition’ and it states, roughly, that determinism is the thesis that for any given time, a complete statement of the facts about that time, together with a complete statement of the laws of nature, entails every truth as to what happens after that time. In this paper, I argue that acceptance of the entailment definition has been a mistake—and that we need a definition of determinism which, by contrast with the entailment definition, makes explicit mention of the notion of natural necessity.
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