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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 ...
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.
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".
An Inquiry into the Modern Prevailing Notions of the Freedom of the Will which is Supposed to be Essential to Moral Agency, Virtue and Vice, Reward and Punishment, Praise and Blame or simply The Freedom of the Will, is a work by Christian reformer, theologian, and author Jonathan Edwards which uses the text of Romans 9:16 as its basis.
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The notion of free will has become an important issue in the debate on whether individuals are ever morally responsible for their actions and, if so, in what sense. Incompatibilists regard determinism as at odds with free will, whereas compatibilists think the two can coexist. Moral responsibility does not necessarily equate to legal ...
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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]