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Determinism and freedom in the age of modern science
Superficial acquaintance with the literature on punishment leaves a fairly definite impression. There are two approaches to punishment - retributive and utilitarian - and while some attempts may be made to reconcile them, it is the former rather than the latter which requires the reconciliation. Taken by itself the retributive approach is primitive and unenlightened, falling short of the rational civilized humanitarian values which we have now acquired. Certainly this is the dominant impression left by 'popular' discussions of the SUbject. And retributive vs. utilitarian seems to be the mould in which most philosophical dis cussions are cast. The issues are far more complex than this. Punishment may be con sidered in a great variety of contexts - legal, educational, parental, theological, informal, etc. - and in each of these contexts several im portant moral questions arise. Approaches which see only a simple choice between retributivism and utilitarianism tend to obscure this variety and plurality. But even more seriously, the distinction between retributivism and utilitarianism is far from clear. That it reflects the traditional distinction between deontological and teleological ap proaches to ethics serves to transfer rather than to resolve the un clarity. Usually it is said that retributive approaches seek to justify acts by reference to features which are intrinsic to them, whereas utilitarian approaches appeal to the consequences of such acts. This, however, makes assumptions about the individuation of acts which are difficult to justify.
Selected essays originally published as a book in Danish in 1970. Three had been published before then in English, but the others are new. All deal with concepts common to law and morality. "They function in the same way in legal and moral discourse: guilt determines responsibility, and responsibility punishment. But the conditions under which a person incurs guilt differ according to whether the guilt is legal or moral, as do also the manner in which the responsibility takes effect and the penal reaction itself." Cf. Preface, page v.
This book explores choice behavior as constrained by culture, biology, and psychoanalytic processes in a variety of ethnographic contexts in Southeast Asia, Oceania, and Africa--the arena in which the controversy between Derek Freeman and anthropologist Margaret Mead's ideas of culture first developed. It also examines the interface between a nomothetic anthropology and a hermeneutic, idiographic anthropology, raising the critical question as to how ethnographic "knowledge" of another culture is achieved and transmitted to others. Freeman rejects an exclusive reliance on either culture or biology as key to explaining human behavior, proposing instead an interactionist paradigm. Fundamental to this paradigm is choice behavior, which is intrinsic to our biology and basic to the formation of culture: for cultures are the accumulation of socially sanctioned past choices. However, the greater the freedom to choose, the greater the scope for good or bad, and the greater the need for ethics, rules, and laws for defining prohibited alternatives. Choice and Morality investigates these themes. Its authors examine the emergent nature of social reality as a result of choice behavior and illustrate the complexity of Freeman's theoretical position.
In 1687 Isaac Newton ushered in a new scientific era in which laws of nature could be used to predict the movements of matter with almost perfect precision. Newton's physics also posed a profound challenge to our self-understanding, however, for the very same laws that keep airplanes in the air and rivers flowing downhill tell us that it is in principle possible to predict what each of us will do every second of our entire lives, given the early conditions of the universe. Can it really be that even while you toss and turn late at night in the throes of an important decision and it seems like the scales of fate hang in the balance, that your decision is a foregone conclusion? Can it really be that everything you have done and everything you ever will do is determined by facts that were in place long before you were born? This problem is one of the staples of philosophical discussion. It is discussed by everyone from freshman in their first philosophy class, to theoretical physicists in bars after conferences. And yet there is no topic that remains more unsettling, and less well understood. If you want to get behind the façade, past the bare statement of determinism, and really try to understand what physics is telling us in its own terms, read this book. The problem of free will raises all kinds of questions. What does it mean to make a decision, and what does it mean to say that our actions are determined? What are laws of nature? What are causes? What sorts of things are we, when viewed through the lenses of physics, and how do we fit into the natural order? Ismael provides a deeply informed account of what physics tells us about ourselves. The result is a vision that is abstract, alien, illuminating, and-Ismael argues-affirmative of most of what we all believe about our own freedom. Written in a jargon-free style, How Physics Makes Us Free provides an accessible and innovative take on a central question of human existence.
Adolf Grünbaum is one of the giants of 20th century philosophy of science. This volume is the first of three collecting his most essential and highly influential work. The essays collected in this first volume focus on three related areas. They discuss scientific rationality-the problem of what it takes for a theory to be called scientific, and ask whether it is plausible to draw a clear distinction between science and non-science as was famously proposed by Karl Popper. They delve into the debate between determinism and indeterminism, in both science and in the humanities. Grünbaum defends the position of the Humane Determinist, which then leads to a thorough criticism of the current theological approaches to ethics and morality-where Grünbaum defends an explicit Secular Humanism-as well as of prominent theistic interpretations of twentieth century physical cosmologies. The second volume is devoted to Grünbaum's writings on the Philosophy of Physics and Space-Time, and the third to his lectures on the Philosophy of Psychology and Psychoanalysis, including his 1985 Gifford Lectures, which are to be published for the first time.