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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 ...
The sovereignty (autonomy) of God, existing within a free agent, provides strong inner compulsions toward a course of action (calling), and the power of choice (election). The actions of a human are thus determined by a human acting on relatively strong or weak urges (both from God and the environment around them) and their own relative power ...
[22] God, being neither mad nor cruel, would not command humans to do things that are completely impossible: believing or converting is one. [note 14] These commands make no sense without free-will: [17] the justice of God requires natural justice: humans cannot be held responsible if they have no choice. [20]
As moral freedom means lack of necessity, it would mean a lack of any basis: it "would have to be defined as absolutely contingent", [5] i.e. an absolute fortuity, or chance. [ 9 ] The question about the freedom of will is thus the question whether something depends on another thing (a state, an event), i.e. is in some way determined by it, or ...
Despite his own criticisms of contemporary Roman Catholicism, Erasmus argued that it needed reformation from within and that Luther had gone too far.He held that all humans possessed free will and that the doctrine of predestination conflicted with the teachings and thrust [1] of the Bible, which continually calls wayward humans to repent.
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.
In order to prove that free will is a good gift, Augustine sets out to prove that it was given by God, and the first stage of this argument requires him to prove that God exists (ch. I–II). Anticipating the cogito ergo sum of Descartes , [ 3 ] Augustine begins by establishing the existence of the self as a fact that cannot be logically doubted.
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".