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The problem of free will has been identified in ancient Greek philosophical literature. The notion of compatibilist free will has been attributed to both Aristotle (4th century BCE) and Epictetus (1st century CE): "it was the fact that nothing hindered us from doing or choosing something that made us have control over them".
Free will in antiquity is a philosophical and theological concept. Free will in antiquity was not discussed in the same terms as used in the modern free will debates, but historians of the problem have speculated who exactly was first to take positions as determinist , libertarian , and compatibilist in antiquity. [ 1 ]
Jewish philosophy stresses that free will is a product of the intrinsic human soul, using the word neshama (from the Hebrew root n.sh.m. or .נ.ש.מ meaning "breath"), but the ability to make a free choice is through Yechida (from Hebrew word "yachid", יחיד, singular), the part of the soul that is united with God, [citation needed] the only being that is not hindered by or dependent on ...
The free will of humans is offered by the Augustinian theodicy as the continued reason for moral evil: people commit immoral acts when their will is evil. [7] The evil nature of human will is attributed to original sin; Augustinian theologians argue that the sin of Adam and Eve corrupted the will of human beings, [ 8 ] maintaining that God is ...
Spinoza argues that seemingly "free" actions aren't actually free, or that the entire concept is a chimera because "internal" beliefs are necessarily caused by earlier external events. The appearance of the internal is a mistake rooted in ignorance of causes, not in an actual volition, and therefore the will is always determined.
Predestination, in theology, is the doctrine that all events have been willed by God, usually with reference to the eventual fate of the individual soul. [1] Explanations of predestination often seek to address the paradox of free will, whereby God's omniscience seems incompatible with human free will.
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When man experiences the conditions of power, the imputation is that he is not their cause, that he is not responsible for them — they come without being willed, consequently we are not their author: the will that is not free (i.e., the consciousness that we have been changed without having willed it) needs an external will. [24]