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Journal articles on the topic 'Libertarian free will'

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Published: 4 June 2021

Last updated: 6 February 2022

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1

Mele, Alfred R. "Two Libertarian Theories: or Why Event-causal Libertarians Should Prefer My Daring Libertarian View to Robert Kane's View." Royal Institute of Philosophy Supplement 80 (May 16, 2017): 49–68. http://dx.doi.org/10.1017/s1358246117000108.

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AbstractLibertarianism about free will is the conjunction of two theses: the existence of free will is incompatible with the truth of determinism, and at least some human beings sometimes exercise free will (or act freely, for short).1 Some libertarian views feature agent causation, others maintain that free actions are uncaused, and yet others – event-causal libertarian views – reject all views of these two kinds and appeal to indeterministic causation by events and states.2 This article explores the relative merits of two different views of this third kind. One is Robert Kane's prominent vie

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2

HAJI, ISHTIYAQUE. "Luck, Compatibilism, and Libertarianism." Dialogue 54, no. 4 (2015): 611–31. http://dx.doi.org/10.1017/s0012217315000682.

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Many have thought that libertarian accounts of free action succumb to a problem about luck. Recently, it has been proposed that compatibilist accounts, which unlike libertarian ones, maintain that free action and determinism are compatible, are also vulnerable to a problem about luck. In this paper, I argue that the problem of compatibilist luck is not novel insofar as it is one manifestation of a more general concern to which compatibilists and libertarians have responded. Furthermore, these responses are not effective responses to the problem of libertarian luck.

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3

Mele, Alfred. "Can Libertarians Make Promises?" Royal Institute of Philosophy Supplement 55 (September 2004): 217–41. http://dx.doi.org/10.1017/s1358246100008699.

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Libertarians hold that free action and moral responsibility are incompatible with determinism and that some human beings occasionally act freely and are morally responsible for some of what they do. Can libertarians who know both that they are right and that they are free make sincere promises? Peter van Inwagen, a libertarian, contends that they cannot—at least when they assume that should they do what they promise to do, they would do it freely. Probably, this strikes many readers as a surprising thesis for a libertarian to hold. In light of van Inwagen's holding it, the title of his essay—‘

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4

Macey, Jonathan R. "On the Failure of Libertarianism to Capture the Popular Imagination." Social Philosophy and Policy 15, no. 2 (1998): 372–411. http://dx.doi.org/10.1017/s0265052500002041.

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In this essay, I identify the reasons that libertarian principles have failed to capture the popular imagination as an acceptable form of civil society. By the term “libertarian” I mean a belief in and commitment to a set of methods and policies that have as their common aim greater freedom under law for individuals. The term “freedom” in this context means not only a commitment to civil liberties, such as freedom of expression, but also to economic liberties, including a commitment to a laissez-faire policy of free enterprise and free trade between countries. Libertarians, therefore, are comm

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5

PEREBOOM, DERK. "Libertarian Accounts of Free Will." Philosophy and Phenomenological Research 74, no. 1 (2007): 269–72. http://dx.doi.org/10.1111/j.1933-1592.2007.00016.x.

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6

Sagoff, Mark. "Free‐market versus libertarian environmentalism." Critical Review 6, no. 2-3 (1992): 211–30. http://dx.doi.org/10.1080/08913819208443262.

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7

Franklin, Christopher Evan. "THE HEART OF LIBERTARIANISM: FUNDAMENTALITY AND THE WILL." Social Philosophy and Policy 36, no. 01 (2019): 72–92. http://dx.doi.org/10.1017/s0265052519000256.

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Abstract:It is often claimed that libertarianism offers an unattractive conception of free will and moral responsibility because it renders free agency inexplicable and irrational. This essay aims, first, to show that the soundness of these objections turns on more basic disagreements concerning the ideals of free agency and, second, to develop and motivate a truly libertarian conception of the ideals of free agency. The central contention of the essay is that the heart of libertarians’ ideal of free agency is the ideal of agential fundamentality.

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8

CYR, TAYLOR W. "Manipulation Arguments and Libertarian Accounts of Free Will." Journal of the American Philosophical Association 6, no. 1 (2020): 57–73. http://dx.doi.org/10.1017/apa.2019.31.

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AbstractIn response to the increasingly popular manipulation argument against compatibilism, some have argued that libertarian accounts of free will are vulnerable to parallel manipulation arguments, and thus manipulation is not uniquely problematic for compatibilists. The main aim of this article is to give this point a more detailed development than it has previously received. Prior attempts to make this point have targeted particular libertarian accounts but cannot be generalized. By contrast, I provide an appropriately modified manipulation that targets all libertarian accounts of freedom

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9

Reis, Janet, and Elizabeth Ann Chamberlain. "Alcohol Policies and Free to Be Foolish: An Analysis of College Students." Journal of Drug Education 24, no. 4 (1994): 369–83. http://dx.doi.org/10.2190/02v1-ndm7-q8w0-fn1q.

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A convenience sample of 472 undergraduate students from a large public university in the Midwest was surveyed with regard to their views on consumption of alcohol as a personal privilege and related policies on alcohol use. The sample of predominantly white students was divided between 239 libertarians and 192 supporters of collective responsibility. Compared with their collective peers, the libertarian students were younger, heavier consumers of alcohol, and more likely to be male. The libertarian students were opposed to external sanctions on drinking behavior regardless of source of authori

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10

Glannon, Walter. "The Case for Libertarian Free Will." Inquiry 42, no. 2 (1999): 285–303. http://dx.doi.org/10.1080/002017499321589.

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11

Kane, R. "Review: Libertarian Accounts of Free Will." Mind 115, no. 457 (2006): 136–42. http://dx.doi.org/10.1093/mind/fzl136.

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12

Jensen, Steven J. "Libertarian Free Decision: A Thomistic Account." Thomist: A Speculative Quarterly Review 81, no. 3 (2017): 315–43. http://dx.doi.org/10.1353/tho.2017.0026.

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13

Haji, Ishtiyaque, and Stefaan E. Cuypers. "Libertarian Free Will and CNC Manipulation." Dialectica 55, no. 3 (2005): 221–39. http://dx.doi.org/10.1111/j.1746-8361.2001.tb00217.x.

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14

Mickelson, Kristin M. "THE PROBLEM OF FREE WILL AND DETERMINISM: AN ABDUCTIVE APPROACH." Social Philosophy and Policy 36, no. 01 (2019): 154–72. http://dx.doi.org/10.1017/s0265052519000207.

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Abstract:This essay begins by dividing the traditional problem of free will and determinism into a “correlation” problem and an “explanation” problem. I then focus on the explanation problem, and argue that a standard form of abductive reasoning (that is, inference to the best explanation) may be useful in solving it. To demonstrate the fruitfulness of the abductive approach, I apply it to three standard accounts of free will. While each account implies the same solution to the correlation problem, each implies a unique solution to the explanationproblem. For example, all libertarian-friendly

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15

Stillman, Peter G. "Total Freedom: Toward A Dialectical Libertarianism. By Chris Matthew Sciabarra. University Park: Pennsylvania State University Press, 2000. 390p. $65.00 cloth, $24.50 paper." American Political Science Review 96, no. 1 (2002): 193–94. http://dx.doi.org/10.1017/s0003055402424318.

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Sciabarra's book attempts to conjoin dialectics with libertarianism to produce total freedom. He is led to this seemingly odd conjunction by a concatenation of concerns. He sees dialectics as the logic or method most attentive to contexts and libertarianism as a radical political ideology of freedom. He sees the opportunity to free dialectics of its totalitarian (including Marxist) overtones and libertarianism of its apparent irrelevance, which is the more galling now that once-popular Marxism has failed as radical social theory. He wishes to combine his own academic appreciation of the dialec

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16

Lester, J. C. "Peter Singer’s “Famine, Affluence, and Morality”: Three Libertarian Refutations." Studia Humana 9, no. 2 (2020): 135–41. http://dx.doi.org/10.2478/sh-2020-0022.

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AbstractPeter Singer’s famous and influential article is criticised in three main ways that can be considered libertarian, although many non-libertarians could also accept them: 1) the relevant moral principle is more plausibly about upholding an implicit contract rather than globalising a moral intuition that had local evolutionary origins; 2) its principle of the immorality of not stopping bad things is paradoxical, as it overlooks the converse aspect that would be the positive morality of not starting bad things and also thereby conceptually eliminates innocence; and 3) free markets – espec

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17

Ristic, Sava. "Descartes and the formulations of free will." Theoria, Beograd 59, no. 2 (2016): 87–102. http://dx.doi.org/10.2298/theo1602081r.

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Based on certain places in Descartes? writings, regarding the notion of ?free will?, it seems that Descartes may be interpreted as both a compatibilist and libertarian. Firstly, we claim that it is impossible to describe Descartes as a compatibilist, and the consequence of that proposition is that that it is impossible for him to be both a compatibilist and libertarian. By referring to Meditations, Passions of the Soul, Principles and Letters, we will show that Descartes is not a compatibilist, rather that he is a libertarian, since he places free will in an incompatible relation with determin

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18

Yagublu, N. N. "Is Libertarianism the new future? Analyzing ideological and philosophical roots of the libertarian thought in the United States." Актуальні проблеми політики, no. 67 (May 25, 2021): 125–34. http://dx.doi.org/10.32837/app.v0i67.1163.

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Libertarianism as a political ideology and movement has garnered big curiosity in American political discourse in recent years. This support was further solidified with the achievement of getting the most votes ever in the history of the Libertarian Party, in 2016 U.S. presidential election. This research paper thoroughly examines the characteristics, main concepts and criticism of the ideology by continuously providing detailed outlook on the important libertarian notions and elaborating the discussed ideas through carefully-thought, case by case examples. The scientific work is multidimensio

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19

Johnson, David Kyle. "DOES FREE WILL EXIST?" Think 15, no. 42 (2015): 53–70. http://dx.doi.org/10.1017/s1477175615000238.

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In ‘Do Souls Exist’, I suggested that, while the non-existence of the soul does threaten free will, the threat it possess is inconsequential. Free will faces so many other hurdles that, if those were overcome, the soul's non-existence would be a non-threat. In this paper, I establish this; and to do so, I define the common libertarian notion of free will, and show how neuroscience, determinism, indeterminism, theological belief, axioms in logic, and even Einstein's theory of relativity each entail that libertarian free will does not exist. I conclude by demonstrating why some philosophers reje

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20

Crisp, Oliver D. "John Girardeau: Libertarian Calvinist?" Journal of Reformed Theology 8, no. 3 (2014): 284–300. http://dx.doi.org/10.1163/15697312-00803004.

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Amongst his other writings, the nineteenth century American Presbyterian theologian John Girardeau (1825–1898) composed a book-length critique of Jonathan Edwards’ doctrine of free will. In the place of Edwards’ unrelenting determinism, Girardeau appealed to an older Reformed tradition which allowed that in mundane actions human beings often have liberties of choice. This forms the basis of an argument for a circumscribed libertarianism consistent with the confessional standards of Reformed theology. Although there are problems with Girardeau’s account, his position is an important confirmatio

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21

Harrison, Gerald. "Libertarian Free Will and the Erosion Argument." Polish Journal of Philosophy 1, no. 2 (2007): 61–75. http://dx.doi.org/10.5840/pjphil2007124.

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22

Smilansky, Saul. "Discussion: Is Libertarian Free Will Worth Wanting?" Philosophical Investigations 13, no. 3 (1990): 273–76. http://dx.doi.org/10.1111/j.1467-9205.1990.tb00083.x.

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23

Widerker, David. "A New Argument Against Libertarian Free Will?" Analysis 76, no. 3 (2016): 296–306. http://dx.doi.org/10.1093/analys/anw039.

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24

Howsepian, A. A. "What’s So Good about Libertarian Free Will?" Philosophia Christi 10, no. 1 (2008): 201–17. http://dx.doi.org/10.5840/pc200810112.

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25

Winston, Andrew S. "Neoliberalism and IQ: Naturalizing economic and racial inequality." Theory & Psychology 28, no. 5 (2018): 600–618. http://dx.doi.org/10.1177/0959354318798160.

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How did IQ become an important means of naturalizing economic and racial inequality and supporting neoliberal visions of a fully privatized, free market society? I show how post-WWII neoliberals and libertarians could employ ideas of “innate intelligence” to promote the reduction of government funding of social programs. For extreme libertarian economist Murray Rothbard, inequality among individuals and ethnicities was self-evident from human history and the a priori examination of the “natural order,” but IQ data could also be employed in the fight against “egalitarianism.” Any attempt to int

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26

Stratton, Tim, and Jacobus Erasmus. "Mere Molinism: A Defense of Two Essential Pillars." Perichoresis 16, no. 2 (2018): 17–29. http://dx.doi.org/10.2478/perc-2018-0008.

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Abstract Molinism is founded on two ‘pillars’, namely, the view that human beings possess libertarian free will and the view that God has middle knowledge. Both these pillars stand in contrast to naturalistic determinism and divine determinism. In this article, however, the authors offer philosophical and theological grounds in favor of libertarian free will and middle knowledge.

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27

Anderson, James N., and Paul Manata. "Determined to Come Most Freely." Journal of Reformed Theology 11, no. 3 (2017): 272–97. http://dx.doi.org/10.1163/15697312-01103016.

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It is commonly held that Calvinism is committed to theological determinism, and therefore also to compatibilism insofar as Calvinism affirms human freedom and moral responsibility. Recent scholarship has challenged this view, opening up space for a form of Calvinism that allows for libertarian free will. In this article we critically assess two versions of ‘libertarian Calvinism’ recently proposed by Oliver Crisp. We contend that Calvinism (defined along the confessional lines adopted by Crisp) is implicitly committed to theological determinism, and even if it were not so committed, it would s

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28

Thornton, Allison Krile. "Libertarian Free Will: Contemporary Debates, ed. David Palmer." Faith and Philosophy 33, no. 2 (2016): 239–45. http://dx.doi.org/10.5840/faithphil201633262.

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29

Howsepian, A. A. "A Libertarian-Friendly Theory of Compatabilist Free Action." Southern Journal of Philosophy 42, no. 4 (2004): 453–80. http://dx.doi.org/10.1111/j.2041-6962.2004.tb01003.x.

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30

Fischborn, Marcelo. "Libet-style experiments, neuroscience, and libertarian free will." Philosophical Psychology 29, no. 4 (2016): 494–502. http://dx.doi.org/10.1080/09515089.2016.1141399.

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31

Muller, Richard A. "Neither Libertarian nor Compatibilist." Journal of Reformed Theology 13, no. 3-4 (2019): 267–86. http://dx.doi.org/10.1163/15697312-01303020.

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Abstract The present essay addresses Paul Helm’s most recent attempt to assimilate the thought of such Reformed scholastics as Francis Turretin to the ‘compatibilism’ of Jonathan Edwards. Helm has misunderstood a series of important scholastic distinctions concerning the relationship of intellect and will in the older faculty psychology, and the relationship of foundational or, as I identified it, ‘root’ indifference in the will to its multiple potencies. He has, accordingly, failed to register how Reformed orthodox understandings of free choice outlined in recent scholarship affirm both a sim

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32

Sorrentino Marques, Beatriz. "The sense of agency does not evidence regulative control." Filosofia Unisinos 22, no. 1 (2021): 69–77. http://dx.doi.org/10.4013/fsu.2021.221.08.

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Libertarians assume that the sense of agency supports their belief in the agent’s ability to have done otherwise; however, they do not present arguments in favor of their assumption beyond introspection. Although agents may hold this belief, the mechanisms that give rise to the sense of agency—the comparator model and the perception of the relation between action and events in the environment—do not provide reasons to support it. Nonetheless, these mechanisms can help explain why agents hold the belief in the first place, and the investigation makes clear that the workings of the mechanisms th

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33

Kane, Robert. "On the role of indeterminism in libertarian free will." Philosophical Explorations 19, no. 1 (2015): 2–16. http://dx.doi.org/10.1080/13869795.2016.1085594.

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34

Palmer, David. "Goetz on the Noncausal Libertarian View of Free Will." Thought: A Journal of Philosophy 5, no. 2 (2016): 99–107. http://dx.doi.org/10.1002/tht3.199.

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35

Goff, Philip. "VI—Panpsychism and Free Will: A Case Study in Liberal Naturalism." Proceedings of the Aristotelian Society 120, no. 2 (2020): 123–44. http://dx.doi.org/10.1093/arisoc/aoaa009.

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Abstract There has been a resurgence of interest in panpsychism in contemporary philosophy of mind. According to its supporters, panpsychism offers an attractive solution to the mind–body problem, avoiding the deep difficulties associated with the more conventional options of dualism and materialism. There has been little focus, however, on whether panpsychism can help with philosophical problems pertaining to free will. In this paper I will argue (a) that it is coherent and consistent with observation to postulate a kind of libertarian agent causation at the micro-level, and (b) that if one i

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36

Mishura, Aleksandr Sergeyevich. "Libertarianism and Classical Theism: Historical and Conceptual Interrelations." Philosophy of Religion: Analytic Researches 4, no. 2 (2020): 5–20. http://dx.doi.org/10.21146/2587-683x-2020-4-2-5-20.

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This paper aims to highlight the historical and conceptual interrelations between libertarianism and classical theism (CT). In the first part of the paper, I show that the concept of CT was introduced in the contemporary philosophy of religion by the proponent of process theology Ch. H. Hartshorne to criticize European philosophical and theological tradition. Hartshorne himself thought that classical theism contradicts the libertarian understanding of free will. I further propose two hypotheses to explain the existing association between libertarianism and classical theism in the contemporary

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37

Reed, Adam. "City of purposes: free life and libertarian activism in London." Journal of the Royal Anthropological Institute 21, no. 1 (2015): 181–98. http://dx.doi.org/10.1111/1467-9655.12152.

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38

Balaguer, Mark. "A Coherent, Naturalistic, and Plausible Formulation of Libertarian Free Will." Nous 38, no. 3 (2004): 379–406. http://dx.doi.org/10.1111/j.0029-4624.2004.00475.x.

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39

Double, Richard. "Review of John Lemos’ A Pragmatic Approach to Libertarian Free Will." Criminal Law and Philosophy 14, no. 2 (2020): 299–306. http://dx.doi.org/10.1007/s11572-020-09525-w.

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40

ROGERS, KATHERIN A. "The necessity of the present and Anselm's eternalist response to the problem of theological fatalism." Religious Studies 43, no. 1 (2007): 25–47. http://dx.doi.org/10.1017/s0034412506008742.

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It is often argued that the eternalist solution to the freedom/foreknowledge dilemma fails. If God's knowledge of your choices is eternally fixed, your choices are necessary and cannot be free. Anselm of Canterbury proposes an eternalist view which entails that all of time is equally real and truly present to God. God's knowledge of your choices entails only a ‘consequent’ necessity which does not conflict with libertarian freedom. I argue this by showing that if consequent necessity does conflict with libertarian freedom then God's knowledge in the present would conflict with the freedom of a

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41

Mizell, Stephen D. "Is Agent-Causal Libertarianism Unintelligible?" Philosophia Reformata 85, no. 1 (2020): 1–19. http://dx.doi.org/10.1163/23528230-08501001.

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Critics often charge that agent-causal libertarianism is unintelligible due to the uniqueness of agent-causation—the sui generis causal relationship said to be involved when agents make free choices. This paper presents five objections, which are taken to be the only good objections, to agent-causal libertarianism and argues they all fail to show agent-causal libertarianism is unintelligible. The first four objections fail outright. The fifth objection fails in a special way. Naturalistic agent-causal libertarian theories succumb to this fifth objection; theistic agent-causal libertarian theor

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42

Karnani, Aneel. "Romanticizing the Poor Harms the Poor." Metamorphosis: A Journal of Management Research 6, no. 2 (2007): 151–62. http://dx.doi.org/10.1177/0972622520070206.

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A libertarian movement that emphasizes free markets to reduce poverty has grown strong in recent years. It views the poor as “resilient and creative entrepreneurs and value-conscious consumers”. This romanticized view of the poor is far from the truth and harms the poor in two ways. First, it results in too little emphasis on legal, regulatory, and social mechanisms to protect the poor who are vulnerable consumers. Second, it results in overemphasis on microcredit and under-emphasis on fostering modern enterprises that would provide employment opportunities for the poor. More importantly, the

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43

Wingard, John C. "Theism and the Metaphysics of Free Will." Philosophia Christi 21, no. 1 (2019): 189–97. http://dx.doi.org/10.5840/pc201921117.

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Two recently published collections of essays—Free Will and Theism, edited by Kevin Timpe and Daniel Speak, and Free Will and Classical Theism, edited by the late Hugh McCann—represent the state of the art in current analytic philosophy and analytic theology with respect to issues at the intersection of the metaphysics of free will and Christian theism that have vexed philosophers and theologians throughout Christian history. Despite a marked imbalance of incompatibilist (mostly libertarian) authors over compatibilist authors in both volumes, the essays in these collections advance the discussi

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44

Penner, Sydney. "Free and Rational: Suárez on the Will." Archiv für Geschichte der Philosophie 95, no. 1 (2013): 1–35. http://dx.doi.org/10.1515/agph-2013-0001.

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Abstract: Despite the importance of Suárez’s defense of the freedom of the will at the threshold of early modern philosophy, his account has received scant recent attention. This paper aims partially to redress that neglect. Suárez’s position can be understood as a balancing act between desiring to attribute libertarian freedom to agents and desiring to maintain the will’s status as a rational appetite. Hence, he rejects an intellectualism that says that choices are necessitated by the intellect’s judgements (since he does not think that the judgements themselves can be directly free), but aff

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45

Maria, Antonio. "Intorno al liberalismo di Epicarmo Corbino." STUDI ECONOMICI, no. 105 (May 2012): 137–48. http://dx.doi.org/10.3280/ste2011-105003.

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The aim of this short paper is twofold: to stress, in general terms, the ideas and prescriptions of liberalism and free market theory and to outline the well-balanced mind guiding Epicarmo Corbino, an Italian economist and politician of last century, who was a liberal and a supporter of free economy, but never a libertarian in political as well in economic field.

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46

Keathley, Kenneth D. "Molinist Gunslingers Redux: A Friendly Response to Greg Welty." Perichoresis 16, no. 2 (2018): 31–44. http://dx.doi.org/10.2478/perc-2018-0009.

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Abstract Philosopher Greg Welty contributed a chapter entitled ‘Molinist Gunslingers: God and the Authorship of Sin’, to a book devoted to answering the charge that Calvinism makes God the author of sin (Calvinism and the Problem of Evil). Welty argues that Molinism has the same problems as Calvinism concerning God’s relationship to sin, regardless of what view of human freedom Molinism may affirm. The Molinist believes that God generally uses his knowledge of the possible choices of libertarianly free creatures in order to accomplish his will. (This knowledge is typically categorized as resid

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47

Grant, W. Matthews. "Can a Libertarian Hold that Our Free Acts are Caused by God?" Faith and Philosophy 27, no. 1 (2010): 22–44. http://dx.doi.org/10.5840/faithphil20102712.

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48

Waller, Robyn Repko, and Russell L. Waller. "Forking Paths and Freedom: A Challenge to Libertarian Accounts of Free Will." Philosophia 43, no. 4 (2015): 1199–212. http://dx.doi.org/10.1007/s11406-015-9612-8.

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49

Rosenthal, Jacob. "Libertarianism and the Problem of Clear Cases." Grazer Philosophische Studien 96, no. 4 (2019): 518–40. http://dx.doi.org/10.1163/18756735-000069.

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New varieties of libertarianism connect not only free will and moral responsibility to indeterminism, but also agency and choice as such. In this paper, the author highlights what seems to be an embarrassment for all libertarian accounts, but especially for the ones just mentioned. The problem is brought out by clear cases of decisions in which there are strong and rather obvious reasons for one of the options and only relatively weak ones in favour of the alternatives. It is hard to insist that there be indeterminism even in such cases. Either it has no significant role to play, which means t

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50

Dawood, Yasmin. "Democracy and the Freedom of Speech: Rethinking the Conflict between Liberty and Equality." Canadian Journal of Law & Jurisprudence 26, no. 2 (2013): 293–311. http://dx.doi.org/10.1017/s0841820900006081.

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This article re-examines the distinction between the libertarian approach and the egalitarian approach to the regulation of campaign finance. The conventional approach (as exemplified by the work of Owen Fiss and Ronald Dworkin) is to reconcile the competing values of liberty and equality. By contrast, this article advances the normative claim that democracies should seek to incorporate both the libertarian and the egalitarian approaches within constitutional law. I argue that instead of emphasizing one value over the other, the ideal position is one that simultaneously recognizes the values o

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