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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".
The free will theorem states: Given the axioms, if the choice about what measurement to take is not a function of the information accessible to the experimenters (free will assumption), then the results of the measurements cannot be determined by anything previous to the experiments. That is an "outcome open" theorem:
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 ...
This is an accepted version of this page This is the latest accepted revision, reviewed on 24 December 2024. Philosophical question Part of a series on Theism Types of faith Agnosticism Apatheism Atheism Classical theism Deism Henotheism Ietsism Ignosticism Monotheism Monism Dualism Monolatry Kathenotheism Omnism Pandeism Panentheism Pantheism Polytheism Transtheism Specific conceptions ...
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Determined: A Science of Life Without Free Will is a 2023 nonfiction book by American neuroendocrinology researcher Robert Sapolsky concerning the neurological evidence for or against free will. Sapolsky generally concludes that our choices are determined by our genetics , experience, and environment, [ 1 ] and that the common use of the term ...
The neuroscience of free will encompasses two main fields of study: volition and agency. Volition, the study of voluntary actions, is difficult to define. [citation needed] If human actions are considered as lying along a spectrum based on conscious involvement in initiating the actions, then reflexes would be on one end, and fully voluntary actions would be on the other. [17]
The will is free, but only in itself and other than as its appearance in an observer's mind. When it appears in an observer's mind, as the experienced world, the will does not appear free. But because of this transcendental freedom, as opposed to empirical necessity, every act and deed is a person's own responsibility.