Philosophers
Mortimer Adler Rogers Albritton Alexander of Aphrodisias Samuel Alexander William Alston Anaximander G.E.M.Anscombe Anselm Louise Antony Thomas Aquinas Aristotle David Armstrong Harald Atmanspacher Robert Audi Augustine J.L.Austin A.J.Ayer Alexander Bain Mark Balaguer Jeffrey Barrett William Barrett William Belsham Henri Bergson George Berkeley Isaiah Berlin Richard J. Bernstein Bernard Berofsky Robert Bishop Max Black Susanne Bobzien Emil du Bois-Reymond Hilary Bok Laurence BonJour George Boole Émile Boutroux Daniel Boyd F.H.Bradley C.D.Broad Michael Burke Jeremy Butterfield Lawrence Cahoone C.A.Campbell Joseph Keim Campbell Rudolf Carnap Carneades Nancy Cartwright Gregg Caruso Ernst Cassirer David Chalmers Roderick Chisholm Chrysippus Cicero Tom Clark Randolph Clarke Samuel Clarke Anthony Collins Antonella Corradini Diodorus Cronus Jonathan Dancy Donald Davidson Mario De Caro Democritus Daniel Dennett Jacques Derrida René Descartes Richard Double Fred Dretske John Dupré John Earman Laura Waddell Ekstrom Epictetus Epicurus Austin Farrer Herbert Feigl Arthur Fine John Martin Fischer Frederic Fitch Owen Flanagan Luciano Floridi Philippa Foot Alfred Fouilleé Harry Frankfurt Richard L. Franklin Bas van Fraassen Michael Frede Gottlob Frege Peter Geach Edmund Gettier Carl Ginet Alvin Goldman Gorgias Nicholas St. John Green H.Paul Grice Ian Hacking Ishtiyaque Haji Stuart Hampshire W.F.R.Hardie Sam Harris William Hasker R.M.Hare Georg W.F. Hegel Martin Heidegger Heraclitus R.E.Hobart Thomas Hobbes David Hodgson Shadsworth Hodgson Baron d'Holbach Ted Honderich Pamela Huby David Hume Ferenc Huoranszki Frank Jackson William James Lord Kames Robert Kane Immanuel Kant Tomis Kapitan Walter Kaufmann Jaegwon Kim William King Hilary Kornblith Christine Korsgaard Saul Kripke Thomas Kuhn Andrea Lavazza Christoph Lehner Keith Lehrer Gottfried Leibniz Jules Lequyer Leucippus Michael Levin Joseph Levine George Henry Lewes C.I.Lewis David Lewis Peter Lipton C. Lloyd Morgan John Locke Michael Lockwood Arthur O. Lovejoy E. Jonathan Lowe John R. Lucas Lucretius Alasdair MacIntyre Ruth Barcan Marcus Tim Maudlin James Martineau Nicholas Maxwell Storrs McCall Hugh McCann Colin McGinn Michael McKenna Brian McLaughlin John McTaggart Paul E. Meehl Uwe Meixner Alfred Mele Trenton Merricks John Stuart Mill Dickinson Miller G.E.Moore Thomas Nagel Otto Neurath Friedrich Nietzsche John Norton P.H.Nowell-Smith Robert Nozick William of Ockham Timothy O'Connor Parmenides David F. Pears Charles Sanders Peirce Derk Pereboom Steven Pinker U.T.Place Plato Karl Popper Porphyry Huw Price H.A.Prichard Protagoras Hilary Putnam Willard van Orman Quine Frank Ramsey Ayn Rand Michael Rea Thomas Reid Charles Renouvier Nicholas Rescher C.W.Rietdijk Richard Rorty Josiah Royce Bertrand Russell Paul Russell Gilbert Ryle Jean-Paul Sartre Kenneth Sayre T.M.Scanlon Moritz Schlick John Duns Scotus Arthur Schopenhauer John Searle Wilfrid Sellars David Shiang Alan Sidelle Ted Sider Henry Sidgwick Walter Sinnott-Armstrong Peter Slezak J.J.C.Smart Saul Smilansky Michael Smith Baruch Spinoza L. Susan Stebbing Isabelle Stengers George F. Stout Galen Strawson Peter Strawson Eleonore Stump Francisco Suárez Richard Taylor Kevin Timpe Mark Twain Peter Unger Peter van Inwagen Manuel Vargas John Venn Kadri Vihvelin Voltaire G.H. von Wright David Foster Wallace R. Jay Wallace W.G.Ward Ted Warfield Roy Weatherford C.F. von Weizsäcker William Whewell Alfred North Whitehead David Widerker David Wiggins Bernard Williams Timothy Williamson Ludwig Wittgenstein Susan Wolf Scientists David Albert Michael Arbib Walter Baade Bernard Baars Jeffrey Bada Leslie Ballentine Marcello Barbieri Gregory Bateson Horace Barlow John S. Bell Mara Beller Charles Bennett Ludwig von Bertalanffy Susan Blackmore Margaret Boden David Bohm Niels Bohr Ludwig Boltzmann Emile Borel Max Born Satyendra Nath Bose Walther Bothe Jean Bricmont Hans Briegel Leon Brillouin Stephen Brush Henry Thomas Buckle S. H. Burbury Melvin Calvin Donald Campbell Sadi Carnot Anthony Cashmore Eric Chaisson Gregory Chaitin Jean-Pierre Changeux Rudolf Clausius Arthur Holly Compton John Conway Jerry Coyne John Cramer Francis Crick E. P. Culverwell Antonio Damasio Olivier Darrigol Charles Darwin Richard Dawkins Terrence Deacon Lüder Deecke Richard Dedekind Louis de Broglie Stanislas Dehaene Max Delbrück Abraham de Moivre Bernard d'Espagnat Paul Dirac Hans Driesch John Eccles Arthur Stanley Eddington Gerald Edelman Paul Ehrenfest Manfred Eigen Albert Einstein George F. R. Ellis Hugh Everett, III Franz Exner Richard Feynman R. A. Fisher David Foster Joseph Fourier Philipp Frank Steven Frautschi Edward Fredkin Augustin-Jean Fresnel Benjamin Gal-Or Howard Gardner Lila Gatlin Michael Gazzaniga Nicholas Georgescu-Roegen GianCarlo Ghirardi J. Willard Gibbs James J. Gibson Nicolas Gisin Paul Glimcher Thomas Gold A. O. Gomes Brian Goodwin Joshua Greene Dirk ter Haar Jacques Hadamard Mark Hadley Patrick Haggard J. B. S. Haldane Stuart Hameroff Augustin Hamon Sam Harris Ralph Hartley Hyman Hartman Jeff Hawkins John-Dylan Haynes Donald Hebb Martin Heisenberg Werner Heisenberg John Herschel Basil Hiley Art Hobson Jesper Hoffmeyer Don Howard John H. Jackson William Stanley Jevons Roman Jakobson E. T. Jaynes Pascual Jordan Eric Kandel Ruth E. Kastner Stuart Kauffman Martin J. Klein William R. Klemm Christof Koch Simon Kochen Hans Kornhuber Stephen Kosslyn Daniel Koshland Ladislav Kovàč Leopold Kronecker Rolf Landauer Alfred Landé Pierre-Simon Laplace Karl Lashley David Layzer Joseph LeDoux Gerald Lettvin Gilbert Lewis Benjamin Libet David Lindley Seth Lloyd Werner Loewenstein Hendrik Lorentz Josef Loschmidt Alfred Lotka Ernst Mach Donald MacKay Henry Margenau Owen Maroney David Marr Humberto Maturana James Clerk Maxwell Ernst Mayr John McCarthy Warren McCulloch N. David Mermin George Miller Stanley Miller Ulrich Mohrhoff Jacques Monod Vernon Mountcastle Emmy Noether Donald Norman Alexander Oparin Abraham Pais Howard Pattee Wolfgang Pauli Massimo Pauri Wilder Penfield Roger Penrose Steven Pinker Colin Pittendrigh Walter Pitts Max Planck Susan Pockett Henri Poincaré Daniel Pollen Ilya Prigogine Hans Primas Zenon Pylyshyn Henry Quastler Adolphe Quételet Pasco Rakic Nicolas Rashevsky Lord Rayleigh Frederick Reif Jürgen Renn Giacomo Rizzolati A.A. Roback Emil Roduner Juan Roederer Jerome Rothstein David Ruelle David Rumelhart Robert Sapolsky Tilman Sauer Ferdinand de Saussure Jürgen Schmidhuber Erwin Schrödinger Aaron Schurger Sebastian Seung Thomas Sebeok Franco Selleri Claude Shannon Charles Sherrington Abner Shimony Herbert Simon Dean Keith Simonton Edmund Sinnott B. F. Skinner Lee Smolin Ray Solomonoff Roger Sperry John Stachel Henry Stapp Tom Stonier Antoine Suarez Leo Szilard Max Tegmark Teilhard de Chardin Libb Thims William Thomson (Kelvin) Richard Tolman Giulio Tononi Peter Tse Alan Turing C. S. Unnikrishnan Francisco Varela Vlatko Vedral Vladimir Vernadsky Mikhail Volkenstein Heinz von Foerster Richard von Mises John von Neumann Jakob von Uexküll C. H. Waddington John B. Watson Daniel Wegner Steven Weinberg Paul A. Weiss Herman Weyl John Wheeler Jeffrey Wicken Wilhelm Wien Norbert Wiener Eugene Wigner E. O. Wilson Günther Witzany Stephen Wolfram H. Dieter Zeh Semir Zeki Ernst Zermelo Wojciech Zurek Konrad Zuse Fritz Zwicky Presentations Biosemiotics Free Will Mental Causation James Symposium |
Lord Kames (Henry Home)
Henry Home was a Scottish jurist who took the title Lord Kames when he ascended to the bench in 1752. He was a leader of the Scottish Enlightenment and took as protégés James Boswell, David Hume and Adam Smith.
Kames was a necessitarian or determinist, as we say today. But unlike his protégé Hume, who was satisfied with the freedom of action enjoyed by an agent who is not coerced or constrained by external compulsions, Kames thought that if the general public knew that all our choices are necessitated it would harm public morality.
He concluded that God had given man a natural belief in freedom that was needed as the basis for moral responsibility. Although this is a false belief, it would still suffice to support morality because men were unlikely to give it up.
This radical idea has echoes in modern philosophers. Peter Strawson argued that we would be unwilling to give up belief in moral responsibility even if determinism were shown to be true. John Martin Fischer and Alfred Mele share this view.
And Saul Smilansky goes farther. He thinks that philosophers should hide the "truth" about determinism in order to maintain moral responsibility.
Kames concludes that there is but one possible future, the one foreseen by an omniscient God. To deny this is to deny God's power.
From what hath been proved it appears, that the Divine Being decreed all future events: for he who gave such a nature to his creatures, and placed them in such circumstances, as that a certain train of actions must necessarily follow; did certainly resolve or decree, that events should fall out, and men should act as they do. Prescience indeed is not, properly speaking, any cause of events: for events do not happen because they are foreseen, but because they are to happen, they are capable of being foreseen. Though prescience doth not cause, yet it undoubtedly supposes, the certain futurition (as schoolmen speak) of events. And were there not causes that render the existence of future events certain, it would involve a contradiction to maintain, that future events could be certainly foreseen. In [Kames'] Sketches of the History of Man, the argument here insisted on is brought within a narrow compass. With respect to instinctive actions, no man I presume thinks there is any freedom: an infant applies to the nipple, and a bird builds a nest, no less necessarily than a stone falls to the ground. With respect to voluntary actions, the necessity is the same, tho’ less apparent at first view. The external action is determined by the will, the will is determined by desire, and desire by what is agreeable or disagreeable. Here is a chain of causes and effects, not one link of which is arbitrary, or under command of the agent. He cannot act but according to his will: he cannot will but according to his desire: he cannot desire but according to what is agreeable or disagreeable in the objects perceived. Nor do these qualities depend on his inclination or fancy: he has no power to make a beautiful woman appear ugly, nor to make a rotten car case smell sweet.Kames argues that God has arranged our (false) beliefs so that we think that some events are contingent (that chance exists). The Deity is the primary cause of all things. In his infinite mind he formed the great plan of government, which is carried on by laws fixed and immutable. These laws produce a regular train of causes and effects in the moral as well as material world, bringing about those events which are comprehended in the original plan, and admitting the possibility of none other. This universe is a vast machine, winded up and set a-going: the several springs and wheels operate unerringly one upon another: the hand advanceth and the clock strikes, precisely as the artist had determined. Whoever hath just ideas, will see this to be the real theory of the universe; and that other ways there can be no general order, no whole, no plan, no means nor end in its administration. In this plan, man bears his part, and fulfils certain ends for which he was designed. He must be an actor, and must act with consciousness of spontaneity. He exercises thought and reason, and his nature is improved by the due use of these powers. Consequently, it is necessary, that he should have some notion of things depending upon himself to cause, that he may be led to a proper exercise of that activity for which he was designed. But as a sense of necessity would be a perpetual contradiction to that activity, it was well ordered, that his being a necessary agent should be hid from him. To have had his perceptions and ideas formed upon the plan of universal necessity, to have seen himself a part of that great machine, winded up and set a-going by the author of his nature; would have been inconsistent with the part that is allotted him to act. Then indeed the ignava ratio, the inactive doctrine of the Stoics, would have followed. Conceiving no thing to be contingent, or depending upon himself to cause, there would have been no room for forethought about futurity, nor for any sort of industry and care. He would have had no motives to action, but immediate sensations of pleasure and pain. He must have been formed like the brutes, who have no other principle of action but mere instinct. The few instincts he is at present endued with, would have been insufficient. He must have had an instinct to sow, another to reap; he must have had instincts to pursue every conveniency, and perform every office of life. In short, reason and thought could not have been exercised in the way they are, had not man been furnished with a sense of contingency, and been kept in ignorance of his being a necessary agent. Let the philosopher meditate in his closet upon abstract truth; let him be ever so much convinced of the settled necessary train of causes and effects, which leaves nothing, properly speaking, in his power; yet the moment he comes forth into the world, he acts as a free agent. And, what is wonderful, though in this he acts upon a false supposition, yet he is not thereby misled from the ends of action, but, on the contrary, fulfils them to better advantage.Kames equates moral and physical necessity. Comparing the laws that govern human actions with those that govern the actions of matter, they will be found equally operative, and their effects equally necessary. Where the motives to any action are perfectly full, cogent, and clear, the sense of liberty, as we showed before, entirely vanisheth. In other cases, where the field of choice is wider, and where opposite motives counter balance and work a gains teach other, the mind fluctuates for a while, and feels itself more loose: but at last, must as necessarily be determined to the side of the most powerful motive, as the balance, after several vibrations, to the side of the preponderating weight. The laws of mind, and the laws of matter, are in this respect perfectly similar; though, in making the comparison, we are apt to deceive ourselves. In forming a notion of physical necessity, we seldom think of any force, but what hath visibly a full effect. A man in prison, or tied to a post, must remain there: if dragged along, he cannot resist. Whereas motives, which are very different, do not always produce sensible effects. Yet, when the comparison is accurately instituted, the very same thing holds in the actions of matter. A weak motive makes some impression: but, in opposition to one more powerful, it has no effect to determine the mind. In the precise same manner, a small force will not overcome a great resistance; nor an ounce in one scale, counter balance a pound in the other. Comparing together the actions of mind and of matter, similar causes will in both equally produce similar effects. But admitting all that hath been contended for, of the necessary influence of motives to bring on the choice or last judgment of the understanding, it is urged by Dr. Clarke, that man is still a free agent, because he hath a power of acting or beginning motion according to his will. In this he placeth human liberty, that motives are not physical efficient causes of motion. |