Theories of Free Will, Misc Edited by Neil Levy (Oxford University)

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  1. Rogers Albritton (1985). Freedom of the Will and Freedom of Action. Proceedings and Addresses of the American Philosophical Association 59 (2):239-51.
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  2. Mark H. Bernstein (2005). Can We Ever Be Really, Truly, Ultimately, Free? Midwest Studies in Philosophy 29 (1):1-12.
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  3. John D. Bishop (2003). Prospects for a Naturalist Libertarianism: O'Connor's Persons and Causes. Philosophy and Phenomenological Research 66 (1):228-243.
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  4. Susanne Bobzien (2011). Afterword to The Philosophy of Aristotle. Signet.
    ABSTRACT: This is a little piece directed at the newcomer to Aristotle, making some general remarks about reading Aristotle at the beginning and end, with sandwiched in between, a brief and much simplified discussion of some common misunderstandings of Aristotle's philosophy, concerning spontaneity, causal indeterminism, freedom-to-do-otherwise, free choice, agent causation, logical determinism, teleological determinism, artistic creativity and freedom (eleutheria).
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  5. Susanne Bobzien (1998). The Inadvertent Conception and Late Birth of the Free-Will Problem. Phronesis 43 (2):133-175.
    ABSTRACT: In this paper I argue that the ‘discovery’ of the problem of causal determinism and freedom of decision in Greek philosophy is the result of a combination and mix-up of Aristotelian and Stoic thought in later antiquity; more precisely, a (mis-)interpretation of Aristotle’s philosophy of deliberate choice and action in the light of Stoic theory of determinism and moral responsibility. The (con-)fusion originates with the beginnings of Aristotle scholarship, at the latest in the early 2nd century AD. It undergoes (...)
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  6. H. Bok (2001). Book Review. Metaphilosophy and Free Will Richard Double. Mind 110 (438):452-455.
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  7. R. D. Bradley (1958). Free Will: Problem of Pseudo-Problem? Australasian Journal of Philosophy 36 (1):33 – 45.
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  8. James Cain (2005). Fred Berthold, Jr God, Evil, and Human Learning: A Critique and Revision of the Free Will Defense in Theodicy. (Albany NY: State University of New York Press, 2004). Pp. VIII+108. $32.00 (Hbk). ISBN 0 7914 6041 X. Religious Studies 41 (4):480-483.
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  9. Charles A. Campbell (1951). Is "Free Will" a Pseudoproblem? Mind 60 (240):441-65.
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  10. Vere Chappell, Self-Determination.
    1. For many thinkers in the seventeenth century, self-determination is the mark of free agency: a free agent is one who determines himself, and conversely. To determine oneself, in this context, is to be the cause of one’s own actions, and that in two ways. A self-determiner brings it about, first, that he does something, as opposed to not acting at all. And second, he brings it about that the action he performs is of some specific kind, as opposed to (...)
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  11. Randolph Clarke (1996). Contrastive Rational Explanation of Free Choice. Philosophical Quarterly 46 (183):185-201.
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  12. E. J. Coffman (2011). How (Not) to Attack the Luck Argument. Philosophical Explorations 13 (2):157-166.
    The Luck Argument is among the most influential objections to the main brand of libertarianism about metaphysical freedom and moral responsibility. In his work, Alfred Mele [2006. Free will and luck . Oxford: Oxford University Press] develops - and then attempts to defeat - the literature's most promising version of the Luck Argument. After explaining Mele's version of the Luck Argument, I present two objections to his novel reply to the argument. I argue for the following two claims: (1) Mele's (...)
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  13. Jesse Couenhoven (2007). Augustine's Rejection of the Free-Will Defence: An Overview of the Late Augustine's Theodicy. Religious Studies 43 (3):279-298.
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  14. Michael J. Coughlan (1986). The Free Will Defence and Natural Evil. International Journal for Philosophy of Religion 20 (2/3):93 - 108.
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  15. Stefaan E. Cuypers (forthcoming). Moral Shallowness, Metaphysical Megalomania, and Compatibilist-Fatalism. Ethical Theory and Moral Practice:-.
    In the debate on free will and moral responsibility, Saul Smilansky is a hard source-incompatibilist who objects to source-compatibilism for being morally shallow. After criticizing John Martin Fischer’s too optimistic response to this objection, this paper dissipates the charge that compatibilist accounts of ultimate origination are morally shallow by appealing to the seriousness of contingency in the framework of, what Paul Russell calls, compatibilist-fatalism. Responding to the objection from moral shallowness thus drives a wedge between optimists and fatalists within the (...)
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  16. Anthony Dardis (2009). Four Views on Free Will. By John Martin Fischer, Robert Kane, Derk Pereboom, and Manuel Vargas. Metaphilosophy 40 (1):147-153.
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  17. Wayne A. Davis (1991). The World-Shift Theory of Free Choice. Australasian Journal of Philosophy 69 (2):206-211.
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  18. Frank B. Dilley (2004). Robert Kane (Ed.), The Oxford Handbook of Free Will. International Journal for Philosophy of Religion 55 (2):131-134.
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  19. Frank B. Dilley (1969). Predictability and Free Will. International Philosophical Quarterly 9 (June):205-213.
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  20. Ilham Dilman (1999). Free Will: An Historical and Philosophical Introduction. Routledge.
    The debate between free will and its opposing doctrine, determinism, is one of the key issues in philosophy. Ilham Dilman brings together all the dimensions of the problem of free will with examples from literature, ethics and psychoanalysis, and draws out valuable insights from both sides of the freedom-determinism divide. The book provides a comprehensive introduction to this highly important question and examines the contributions made by sixteen of the most outstanding thinkers from the time of early Greece to modern (...)
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  21. Richard Double (1997). Misdirection on the Free Will Problem. American Philosophical Quarterly 34 (3):359-68.
    The belief that only free will supports assignments of moral responsibility -- deserved praise and blame, punishment and reward, and the expression of reactive attitudes and moral censure -- has fueled most of the historical concern over the existence of free will. Free will's connection to moral responsibility also drives contemporary thinkers as diverse in their substantive positions as Peter Strawson, Thomas Nagel, Peter van Inwagen, Galen Strawson, and Robert Kane. A simple, but powerful, reason for thinking that philosophers are (...)
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  22. Richard Double (1994). How to Frame the Free Will Problem. Philosophical Studies 75 (1-2):149-72.
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  23. Richard Double (1993). The Principle of Rational Explanation Defended. Southern Journal of Philosophy 31 (2):133-142.
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  24. Richard Double (1992). How Rational Must Free Will Be? Metaphilosophy 23 (3):268-78.
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  25. Laura W. Ekstrom (2001). Agency and Responsibility: Essays on the Metaphysics of Freedom. Westview.
    A companion volume to Free Will: A Philosophical Study , this new anthology collects influential essays on free will, including both well-known contemporary classics and exciting recent work. Agency and Responsibility: Essays on the Metaphysics of Freedom is divided into three parts. The essays in the first section address metaphysical issues concerning free will and causal determinism. The second section groups papers presenting a positive account of the nature of free action, including competing compatibilist and incompatibilist analyses. The third section (...)
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  26. F. W. Furlong (1981). Determinism and Free Will: Review of the Literature. American Journal of Psychiatry 138:435-39.
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  27. Richard M. Gale (1990). Freedom and the Free Will Defense. Social Theory and Practice 16 (3):397-423.
    It is my purpose to explore some of the problems concerning the relation between divine creation and creaturely freedom by criticizing various versions of the Free Will Defense (FWD hereafter).1 The FWD attempts to show how it is possible for God and moral evil to co-exist by describing a possible world in which God is morally justified or exonerated for creating persons who freely go wrong. Each version of the FWD has its own story to tell of how it is (...)
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  28. Ken Gemes, Strangers to Ourselves: Nietzsche on The Will to Truth, The Scientific Spirit, Free Will, and Genuine Selfhood.
    On the Genealogy of Morals contains the puzzling claim that the will to truth is the last expression of the ascetic ideal. Part I of this essay argues that Nietzsche’s claim is that our will to truth functions as a tool allowing us to take a passive stance to the world, leading us to repress and split off part of our nature. Part II deals with Nietzsche’s account of the sovereign individual and his related, novel, account of free will. Both (...)
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  29. Carl Ginet & David Palmer (2010). On Mele and Robb's Indeterministic Frankfurt-Style Case. Philosophy and Phenomenological Research 80 (2):440-446.
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  30. Robert B. Glassman (1983). Free Will has a Neural Substrate: Critique of Joseph F. Rychlak's Discovering Free Will and Personal Responsibility. Zygon 18 (1):67-82.
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  31. Luis O. Gómez (1975). Some Aspects of the Free-Will Question in the Nikāyas. Philosophy East and West 25 (1):81-90.
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  32. Sean Greenberg (2006). Review of James A. Harris, Of Liberty and Necessity: The Free Will Debate in Eighteenth-Century British Philosophy. [REVIEW] Notre Dame Philosophical Reviews 2006 (3).
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  33. John Gregg, Free Will.
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  34. Charles B. Guignon (2002). Ontological Presuppositions of the Determinism--Free Will Debate. In Harald Atmanspacher & Robert C. Bishop (eds.), Between Chance and Choice: Interdisciplinary Perspectives on Determinism. Thorverton UK: Imprint Academic.
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  35. Roland Hall (1965). Free Will--A Short Bibliography. Philosophical Quarterly 15 (59):179-181.
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  36. John Hawthorne (2001). Freedom in Context. Philosophical Studies 104 (1):63-79.
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  37. Kenneth Einar Himma (2009). The Free-Will Defence: Evil and the Moral Value of Free Will. Religious Studies 45 (4):395-415.
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  38. Richard Holton (2010). Disentangling the Will. In Al Mele, Kathleen Vohs & Roy Baumeister (eds.), Free Will and Consciousness: How Might They Work? OUP.
    It is argued that there are at least three things bundled up in the idea of free will: the capacity manifested by agents whenever they act freely; the property possessed by those actions for which an agent in morally responsible; and the ability to do otherwise. This paper attempts some disentangling.
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  39. Ted Honderich, Effects, Determinism, Neither Compatibilism nor Incompatibilism, Consciousness.
    Since the rise of the theory of determinism, philosophers have argued and declared that we are diminished by it. Bishop Bramhall against Thomas Hobbes in the 17th Century, Kant against Hume in the 18th, F. H. Bradley against John Stuart Mill in the 19th, Robert Kane and Robert Nozick against such as me in the 20th Century. There must be something in this relentless tradition. It cannot, it seems to me, be the falsehood of determinism. Is it, so to speak, (...)
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  40. Ted Honderich, Determinism As True, Compatibilism and Incompatibilism As Both False, and the Real Problem.
    An event is something in space and time, just some of it, and so it is rightly said to be something that occurs or happens. For at least these reasons it is not a number or a proposition, or any abstract object. There are finer conceptions of an event, of course, one being a thing having a general property for a time, another being exactly an individual property of a thing -- say my computer monitor's weight (19 kg) as against (...)
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  41. Ted Honderich, Manuel R. Vargas: The Revisionist's Guide to Responsibility.
    Revisionism in the theory of moral responsibility is, roughly, the idea that some aspect of our responsibility practices, attitudes, or concept is in need of revision. In this paper, I argue that (1) in spite of being an increasingly prevalent thread in discussions of moral responsibility, revisionism is poorly understood, (2) the limited critical discussion there has been of it does not reflect the complexities and nuances of revisionist theories, and (3) at least one species of revisionismmoderate revisionism- has some (...)
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  42. Ted Honderich (2010). Neither Compatibilism nor Incompatibilism. The Philosopher's Magazine (50):64-65.
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  43. Ted Honderich (1993). How Free Are You? Oxford University Press.
    _Can attitudes like those that have seemed welded to indeterminism and free will_ _actually go with determinism? Is it not a contradiction to suppose so? The little_ _Oxford University Press book_ _How Free Are You?_ _in its first edition, much_ _translated, was a summary of the indigestible or anyway not widely digested_.
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  44. Ted Honderich (1988). A Theory of Determinism. Oxford University Press.
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  45. Sidney Hook (1958). Determinism and Freedom in the Age of Modern Science. Collier-Macmillan.
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  46. Peter Van Inwagen (2000). Free Will Remains a Mystery: The Eighth Philosophical Perspectives Lecture. Noûs 34 (s14):1 - 19.
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  47. Richard Johns, The Problem with Complete States: Freedom, Chance and the Luck Argument.
    The Luck Argument seems to show that libertarianism is false, since indeterministic free will is impossible. We should be wary of this argument, however, since a very similar argument shows that indeterministic causation1 is impossible. Further, since chancy events require causes, but are not determined, it would also follow that chancy events do not exist. If we are to conclude that free actions are all deterministic (or nonexistent), then the same reasoning should also persuade us that events with physical chances (...)
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  48. Robert H. Kane (2002). The Oxford Handbook of Free Will. Oxford University Press.
    This comprehensive reference provides an exhaustive guide to current scholarship on the perennial problem of Free Will--perhaps the most hotly and voluminously debated of all philosophical problems. While reference is made throughout to the contributions of major thinkers of the past, the emphasis is on recent research. The essays, most of which are previously unpublished, combine the work of established scholars with younger thinkers who are beginning to make significant contributions. Taken as a whole, the Handbook provides an engaging and (...)
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  49. Robert H. Kane (2001). Free Will. Blackwell.
    Over the past three decades, I have been developing a distinctive view of free will motivated by a desire to reconcile a non-determinist (incompatibilistor libertarian) view of free will with modern science as well as with recent developments in philosophy. A view of free will of the kind I defend (called a “causalindeterminist” or “event-causal” view in the current literature) did not exist in a developed form before the 1980s, but is now discussed in the philosophical literature as one of (...)
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  50. Matt King, Manipulating Responsibility.
    Manipulation arguments have become almost a cottage industry in the moral responsibility literature. These cases are used for a variety of purposes, familiarly to undermine some proffered set of conditions on responsibility, usually compatibilist conditions. The basic idea is to conceive of a case which intuitively includes responsibility-undermining manipulation but which meets the target account’s set of sufficient conditions on responsibility. The manipulation thereby serves as a counterexample to the target theory. More specifically, recent concern with manipulation cases has often (...)
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  51. Joshua Knobe & Shaun Nichols (forthcoming). Free Will and the Bounds of the Self. In Robert Kane (ed.), Oxford Handbook of Free Will. Oxford.
    If you start taking courses in contemporary cognitive science, you will soon encounter a particular picture of the human mind. This picture says that the mind is a lot like a computer. Specifically, the mind is made up of certain states and certain processes. These states and processes interact, in accordance with certain general rules, to generate specific behaviors. If you want to know how those states and processes got there in the first place, the only answer is that they (...)
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  52. Mark Lance & H. Heath White (2007). Stereoscopic Vision: Persons, Freedom, and Two Spaces of Material Inference. Philosophers' Imprint 7 (4):1-21.
    We discuss first a "stance" methodology toward the problem of personhood. This is to ask first, what it is to take something to be a person, and then to move via a notion of appropriateness to an answer to what it is to be a person. We argue that the distinctions between persons and non-persons, between agents and patients, and between subjects and mere objects are deeply connected. All three distinctions are themselves traced to a fundamental distinction within the space (...)
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  53. Nathaniel M. Lawrence (1955). Causality, Will and Time. Review of Metaphysics 9 (September):14-26.
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  54. Neil Levy (2011). Hard Luck: How Luck Undermines Free Will and Moral Responsibility. Oxford University Press.
    The concept of luck has played an important role in debates concerning free will and moral responsibility, yet participants in these debates have relied upon an intuitive notion of what luck is. Neil Levy develops an account of luck, which is then applied to the free will debate. He argues that the standard luck objection succeeds against common accounts of libertarian free will, but that it is possible to amend libertarian accounts so that they are no more vulnerable to luck (...)
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  55. Neil Levy & Michael McKenna (2009). Recent Work on Free Will and Moral Responsibility. Philosophy Compass 4 (1):96-133.
    In this article we survey six recent developments in the philosophical literature on free will and moral responsibility: (1) Harry Frankfurt's argument that moral responsibility does not require the freedom to do otherwise; (2) the heightened focus upon the source of free actions; (3) the debate over whether moral responsibility is an essentially historical concept; (4) recent compatibilist attempts to resurrect the thesis that moral responsibility requires the freedom to do otherwise; (5) the role of the control condition in free (...)
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  56. John R. Lucas (1970). The Freedom of the Will. Oxford University Press.
    It might be the case that absence of constraint is the relevant sense of ' freedom' when we are discussing the freedom of the will, but it needs arguing for. ...
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  57. R. Zachary Manis (2006). On Transworld Depravity and the Heart of the Free Will Defense. International Journal for Philosophy of Religion 59 (3):153 - 165.
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  58. T. J. Mawson (2004). The Possibility of a Free-Will Defence for the Problem of Natural Evil. Religious Studies 40 (1):23-42.
    In this paper, I consider various arguments to the effect that natural evils are necessary for there to be created agents with free will of the sort that the traditional free-will defence for the problem of moral evil suggests we enjoy – arguments based on the idea that evil-doing requires the doer to use natural means in their agency. I conclude that, despite prima facie plausibility, these arguments do not, in fact, work. I provide my own argument for there being (...)
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  59. Hugo Meynell (2002). Some Recent Books on Free Will. Heythrop Journal 43 (4):496–501.
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  60. J. S. Miller (2009). Four Views on Free Will. Philosophical Review 118 (3):409-413.
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  61. Wes Morriston (2005). Power, Liability, and the Free-Will Defence: Reply to Mawson. Religious Studies 41 (1):71-80.
    Tim Mawson argues that the ability to choose what one knows to be morally wrong is a power for some persons in some circumstances, but that it would be a mere liability for God. The lynchpin of Mawson's argument is his claim that a power is an ability that it is good to have. In this rejoinder, I challenge this claim of Mawson's, arguing that choosing a course of action is always an exercise of power, whether or (...)
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  62. Paul K. Moser (1984). Natural Evil and the Free Will Defense. International Journal for Philosophy of Religion 15 (1/2):49 - 56.
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  63. Cary J. Nederman (1999). Amazing Grace: Fortune, God, and Free Will in Machiavelli's Thought. Journal of the History of Ideas 60 (4):617-638.
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  64. Andrew G. Oldenquist (1964). Causes, Predictions and Decisions. Analysis 24 (January):55-58.
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  65. Alexander R. Pruss (2008). The Essential Divine-Perfection Objection to the Free-Will Defence. Religious Studies 44 (4):433-444.
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  66. Ratzscdelh (1981). Tomberlin and McGuinness on Plantinga's Free Will Defense. International Journal for Philosophy of Religion 12 (4).
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  67. Steven Rieber (2006). Free Will and Contextualism. Philosophical Studies 129 (2):223 - 252.
    This paper proposes a contextualist solution to the puzzle about free will. It argues that the context-sensitivity of statements about freedom of the will follows from the correct analysis of these statements. Because the analysis is independently plausible, the contextualism is warranted not merely in virtue of its capacity to solve the puzzle.
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  68. William L. Rowe (1998). In Defense of 'the Free Will Defense' Response to Daniel Howard-Snyder and John O'Leary-Hawthorne. International Journal for Philosophy of Religion 44 (2):115 - 120.
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  69. William L. Rowe (1987). Causality and Free Will in the Controversy Between Collins and Clarke. Journal of the History of Philosophy 25 (1).
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  70. J. L. Schellenberg (2004). The Atheist's Free Will Offence. International Journal for Philosophy of Religion 56 (1):1 - 15.
    This paper criticizes the assumption,omnipresent in contemporary philosophy ofreligion, that a perfectly good and loving Godwould wish to confer on (at least some) finitepersons free will. An alternative mode ofDivine-human relationship is introduced andshown to be as conducive to the realization ofvalue as one involving free will.Certain implications of this result are thenrevealed, to wit, that the theists free willdefence against the problem of evil isunsuccessful, and what is more, that free will,if it exists, provides positive support foratheism.
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  71. Richard Schoenig (1998). The Free Will Theodicy. Religious Studies 34 (4):457-470.
    The Free Will Theodicy (FWT) attempts to defeat the Argument from Evil by claiming that the suffering of the innocent (SOI) is justified by the existence of free will (FW). I argue against the FWT by demonstrating that there are at least three logically possible worlds, one without FW and two with it, such that, if given a choice, all conscious beings would act rationally in choosing to live in any of those three worlds rather than in the current world. (...)
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  72. Roy Wood Sellars (1957). Guided Causality, Using Reason, and Free-Will. Journal of Philosophy 54 (August):485-492.
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  73. H. Sidgwick (1888). The Kantian Conception of Free Will. Mind 13 (51):405-412.
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  74. Saul Smilanksy, Free Will, Fundamental Dualism, and the Centrality of Illusion.
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  75. Saul Smilansky, Egalitarianism, Free Will, and Ultimate Injustice.
    Egalitarianism is a major contemporary position on issues of distributive justice and related public policy. Its major strand can be called “choice-egalitarianism”, broadly, the claim that inequality can be morally justified only when it follows from people’s choices.1 I claim that the choice-egalitarians have failed to recognize a deep sense of injustice, which I call Ultimate Injustice. This form of injustice follows from the implications of the free will problem. Part I of this paper explains what Ultimate Injustice is, explicates (...)
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  76. Saul Smilansky (2005). Free Will and Respect for Persons. Midwest Studies in Philosophy 29 (1):248-261.
    What is the free will problem about? It is surely about human freedom. But human freedom is a broad and varied topic, and we do not seek to cover all of it when we speak about the free will problem. The concerns of political philosophy with freedom from tyranny, for instance, are largely independent of the philosophical concern with free will (although, as we shall see, there is a connection). Let me then characterize more narrowly the concern that the free (...)
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  77. Saul Smilansky (2003). Free Will and the Mystery of Modesty. American Philosophical Quarterly 40 (2):105-118.
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  78. Saul Smilansky (2000). Free Will and Illusion. Oxford University Press.
    Saul Smilansky presents an original new approach to the problem of free will, which lies at the heart of morality and self-understanding. He maintains that the key to the problem is the role played by illusion. Smilansky boldly claims that we could not live adequately with a complete awareness of the truth about human freedom and that illusion lies at the center of the human condition.
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  79. Norman Swartz, Lecture Notes on Free Will and Determinism.
    For an expansion of the discussion of Sections 2-5 (Logical Determinism, Epistemic Determinism, and Modal Concepts) see Foreknowledge and Free Will ", in the Internet Encyclopedia of Philosophy.
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  80. Peter van Inwagen (2008). ``How to Think About the Problem of Free Will&Quot. Journal of Ethics 12:327-341.
    There are seemingly unanswerable arguments that (if they are indeed unanswerable) demonstrate that free will is incompatible with determinism. And there are seemingly unanswerable arguments that (if indeed . . . ) demonstrate that free will is incompatible with indeterminism. But if free will is incompatible both with..
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  81. Manuel Vargas, October 2, 2008 | Ver. 2.2b.
    This article summarizes and extends the moderate revisionist position I put forth in Four Views on Free Will and responds to objections to it from Robert Kane, John Martin Fischer, Derk Pereboom, and Michael McKenna. Among the principle topics of the article are (1) motivations for revisionism, what it is, and how it is different from compatibilism and hard incompatibilism, (2) an objection to libertarianism based on the moral costs of its current epistemic status, (3) an objection to the distinctiveness (...)
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  82. Manuel Vargas (forthcoming). Situationism and Moral Responsibility: Free Will in Fragments. In Tillman Vierkant, Julian Kiverstein & Andy Clark (eds.), Decomposing the Will. Oxford UP.
    Many prominent accounts of free will and moral responsibility make use of the idea that agents can be responsive to reasons. Call such theories Reasons accounts. In what follows, I consider the tenability of Reasons accounts in light of situationist social psychology and, to a lesser extent, the automaticity literature. In the first half of this chapter, I argue that Reasons accounts are genuinely threatened by contemporary psychology. In the second half of the paper I consider whether such threats can (...)
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  83. Manuel Vargas (forthcoming). Responsibility in a World of Causes. Philosophic Exchange.
    There is a familiar chain of reasoning that goes something like this: if everything is caused, no one is free, and thus, no one can be morally responsible. Reasoning like this has made scientific explanations of human behavior (e.g., biology, psychology, and neuroscience) threatening to familiar ideas of responsibility, blameworthiness, and merit. Rather than directly attacking the chain of reasoning that gives rise to these worries, I explore an alternative approach, one that begins by considering the "use" of moral responsibility. (...)
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  84. Manuel Vargas (forthcoming). How to Solve the Problem of Free Will. In Paul Russell & Oisin Deery (eds.), The Philosophy of Free Will. Oxford UP.
    This paper outlines one way of thinking about the problem of free will, some general reasons for dissatisfactions with traditional approaches to solving it, and some considerations in favor of pursuing a broadly revisionist solution to it. If you are looking for a student-friendly introduction to revisionist theorizing about free will, this is probably the thing to look at.
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  85. Manuel Vargas (2010). Fischer, John Martin. Our Stories: Essays on Life, Death, and Free Will. Oxford: Oxford University Press, 2009 . Pp. 184. $65.00 (Cloth). [REVIEW] Ethics 120 (3):600-604.
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  86. Manuel Vargas (2010). The Revisionist Turn: A Brief History of Recent Work on Free Will. In Jesus Aguilar, Andrei Buckareff & Keith Frankish (eds.), New Waves in Philosophy of Action. Palgrave.
    I’ve been told that in the good old days of the 1970s, when Quine’s desert landscapes were regarded as ideal real estate and David Lewis and John Rawls had not yet left a legion of influential students rewriting the terrain of metaphysics and ethics respectively, compatibilism was still compatibilism about free will. And, of course, incompatibilism was still incompatibilism about free will. That is, compatibilism was the view that free will was compatible with determinism. Incompatibilism was the view that free (...)
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  87. Manuel Vargas (2009). Revisionism About Free Will: A Statement & Defense. Philosophical Studies 144 (1):45 - 62.
    This article summarizes and extends the moderate revisionist position I put forth in Four Views on Free Will and responds to objections to it from Robert Kane, John Martin Fischer, Derk Pereboom, and Michael McKenna. Among the principle topics of the article are (1) motivations for revisionism, what it is, and how it is different from compatibilism and hard incompatibilism, (2) an objection to libertarianism based on the moral costs of its current epistemic status, (3) an objection to the distinctiveness (...)
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  88. Manuel Vargas (2009). Taking the Highway on Skepticism, Luck, and the Value of Responsibility. Journal of Moral Philosophy 6 (2):249-265.
    I consider some themes and issues arising in recent work on moral responsibility, focusing on three recent books —Carlos Moya's Moral Responsibility, Al Mele's Free Will and Luck, and John Martin Fischer's My Way. I argue that these texts collectively suggest some difficulties with the way in which many issues are currently framed in the free will debates, including disputes about what constitutes compatibilism and incompatibilism and the relevance of intuitions and ordinary language for describing the metaphysics of free will (...)
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  89. Manuel Vargas (2006). On the Importance of History for Responsible Agency. Philosophical Studies 127 (3):351-382.
    In this article I propose a resolution to the history issue for responsible agency, given a moderate revisionist approach to responsibility. Roughly, moderate revisionism is the view that a plausible and normatively adequate theory of responsibility will require principled departures from commonsense thinking. The history issue is whether morally responsible agency – that is, whether an agent is an apt target of our responsibility-characteristic practices and attitudes – is an essentially historical notion. Some have maintained that responsible agents must have (...)
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  90. Manuel Vargas (2005). Compatibilism Evolves?: On Some Varieties of Dennett Worth Wanting. Metaphilosophy 36 (4):460-475.
    I examine the extent to which Dennett’s account in Freedom Evolves might be construed as revisionist about free will or should instead be understood as a more traditional kind of compatibilism. I also consider Dennett’s views about philosophical work on free agency and its relationship to scientific inquiry, and I argue that extant philosophical work is more relevant to scientific inquiry than Dennett’s remarks may suggest.
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  91. Manuel Vargas (2005). The Revisionist's Guide to Responsibility. Philosophical Studies 125 (3):399-429.
    Revisionism in the theory of moral responsibility is the idea that some aspect of responsibility practices, attitudes, or concept is in need of revision. While the increased frequency of revisionist language in the literature on free will and moral responsibility is striking, what discussion there has been of revisionism about responsibility and free will tends to be critical. In this paper, I argue that at least one species of revisionism, moderate revisionism, is considerably more sophisticated and defensible than critics have (...)
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  92. Manuel Vargas (2004). Responsibility and the Aims of Theory: Strawson and Revisionism. Pacific Philosophical Quarterly 85 (2):218-241.
    In recent years, reflection on the relationship between individual moral responsibility and determinism has undergone a remarkable renaissance. Incompatibilists, those who believe moral responsibility is incompatible with determinism, have offered powerful new arguments in support of their views. Compatibilists, those who think moral responsibility is compatible with determinism, have responded with ingenious counterexamples and alternative accounts of responsibility. Despite the admirable elevation of complexity and subtlety within both camps, the trajectory of the literature is somewhat discouraging. Every dialectical stalemate between (...)
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  93. J. David Velleman (1989). Epistemic Freedom. Pacific Philosophical Quarterly 70 (March):73-97.
    Epistemic freedom is the freedom to affirm any one of several incompatible propositions without risk of being wrong. We sometimes have this freedom, strange as it seems, and our having it sheds some light on the topic of free will and determinism.
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  94. Gary Watson (2003). Free Will, 2nd Ed. Oxford University Press.
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  95. Gary Watson (1982). Free Will, 1st Ed. Oxford University Press.
    The Aim of this series is to bring together important recent writings in major areas of philosophical inquiry, selected from a variety of sources, mostly periodicals, which may not be conveniently available to the university students or the general reader.
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  96. Jonathan Webber (2011). Freedom. In Sebastian Luft Søren Overgaard (ed.), The Routledge Companion to Phenomenology.
  97. A. M. Weisberger (1995). Depravity, Divine Responsibility and Moral Evil: A Critique of a New Free Will Defence. Religious Studies 31 (3):375-390.
    One of the most vexing problems in the philosophy of religion is the existence of moral evil in light of an omnipotent and wholly good deity. A popular mode of diffusing the argument from evil lies in the appeal to free will. Traditionally it is argued that there is a strong connection, even a necessary one, between the ability to exercise free will and the occurrence of wrong-doing. Transworld depravity, as characterized by Alvin Plantinga, is a concept which has gone (...)
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  98. Marcus Willaschek (2010). Non-Relativist Contextualism About Free Will. European Journal of Philosophy 18 (4):567-587.
    Abstract: Contextualist accounts of free will recently proposed by Hawthorne and Rieber imply that the same action can be both free and unfree (depending on the attributor's context). This paradoxical consequence can be avoided by thinking of contexts not as constituted by arbitrary moves in a conversation, but rather by (relatively stable) social practices (such as the practices of attributing responsibility or of giving scientific explanations). The following two conditions are suggested as each necessary and jointly sufficient for free will: (...)
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  99. J. Wilson (1958). Freedom and Compulsion. Mind 67 (January):60-69.
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  100. Susan Wolf (1990). Freedom Within Reason. Oxford University Press.
    Philosophers typically see the issue of free will and determinism in terms of a debate between two standard positions. Incompatibilism holds that freedom and responsibility require causal and metaphysical independence from the impersonal forces of nature. According to compatibilism, people are free and responsible as long as their actions are governed by their desires. In Freedom Within Reason, Susan Wolf charts a path between these traditional positions: We are not free and responsible, she argues, for actions that are governed by (...)
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