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Hard determinism (or metaphysical determinism) is a view on free will which holds that determinism is true, that it is incompatibilism, and therefore that free will does not exist. Although hard determinism generally refers to nomological determinism, it can also be a position taken with respect to other forms of determinism that necessitate the future in its entirety.Raymond J. VanArragon (2010). 9781441138675, Continuum International Publishing Group. . ISBN 9781441138675
Hard determinism is contrasted with soft determinism, which is a compatibilist form of determinism, holding that free will may exist despite determinism. It is also contrasted with metaphysical libertarianism, the other major form of incompatibilism which holds that free will exists and determinism is false.
The Bhagavad Gita, a classical Indian text composed around 4th century BCE, also mentions hard deterministic ideas. Krishna, the personification of Godhead, says to Arjuna in the verse 13.30:
In the Age of Enlightenment, Baron d’Holbachd’Holbach, Baron. "The Illusion of Free Will." In System of Nature. promulgated the naturalistic interpretation of mental events. Arthur Schopenhauer observed that everyone regards himself free a priori; however, a posteriori he must discover that he had been obliged to make the decisions he actually made.Schopenhauer, Arthur. 1818. Die Welt als Wille und Vorstellung The. I Band. Leipzig: Philipp Reclam Jr. s.a.. S.167. Friedrich Nietzsche noticed that free decisions are graded as causa sui , emerging from non-existence.Nietzsche, Friedrich. 1886. Jenseits von Gut und Böse Beyond. Leipzig: C.G.Neumann. S.21.
Unlike "law fundamentalists", some philosophers are "law pluralists": they question what it means to have a law of physics. One example is the "Best Standards Analysis", which says that the laws are only useful ways to summarize all past events, rather than there being metaphysically "pushy" entities (this route still brings one into conflict with the idea of free will). Some law pluralists further believe there are simply no laws of physics. The mathematical universe hypothesis suggests that there are other universes in which the laws of physics and fundamental constants are different. Andreas Albrecht of Imperial College in London called it a "provocative" solution to one of the central problems facing physics. Although he "wouldn't dare" go so far as to say he believes it, he noted that "it's actually quite difficult to construct a theory where everything we see is all there is."
The feasibility of testing determinism is always challenged by what is known, or what is thought to be known, about the idea of a final, all-encompassing, theory of everything. Some physicists challenge the likelihood of determinism on the grounds that certain interpretations of quantum mechanics stipulate that the universe is fundamentally indeterminism, such as the Copenhagen interpretation; whereas other interpretations are deterministic, for example, the De Broglie-Bohm theory and the many-worlds interpretation.
Chaos theory describes how a deterministic system can exhibit perplexing behavior that is difficult to predict: as in the butterfly effect, minor variations between the starting conditions of two systems can result in major differences. Yet chaos theory is a wholly deterministic thesis; it merely demonstrates the potential for vastly different consequences from very similar initial conditions. Properly understood, then, it enlightens and reinforces the deterministic claim.
Hard determinists acknowledge that humans do, in some sense, "choose," or deliberate—although in a way that obeys natural laws. For example, a hard determinist might see humans as a sort of thinking machines, but believe it is inaccurate to say they "came to a decision" or "chose".
Generalization of event causation should circumvent overstatement of external impulses. Autotelic personalities show a high rate of activities all by themselves. The capacity to resist psychological assault is impressive evidence of autarkic resources. Determinists even admit that with corresponding knowledge, changes in the genetic depository and consequently behavior are possible.
Up to now, the concepts and terminology of legal affairs follow the pre-reflexive belief in alternative possibilities. As scientific insight advances, the juridical attitude becomes increasingly "external": there should be fewer emotions about offender's will and more concern about the effects of offenses on society. The retributive function of punishment should be rejected as irrational and unjustified. "Lex talionis" is discarded already because of deficient correlation between crime and penalty. If the inveterate notion of "mens rea" is used at all, then only to distinguish intentional actions from inadvertent ones and not to designate an autonomous undertaking of the lawbreaker. At the same time, it is justified to require the perpetrator to critically reconsider his intentions and character, to demand apology and compensation in victims' favor. The rehabilitation service should be used to train the risky circle for keeping the norms of social life.Carusom Gregg D. 2016. "Free will skepticism and criminal behavior: A public health-quarantine model." Southwest Philosophy Review 32(1).
William James was an American pragmatism philosopher who coined the terms "soft determinist" and "hard determinist" in an influential essay titled "The Dilemma of Determinism".James, William. " The Dilemma of Determinism." University of Kentucky. He argued against determinism, holding that the important issue is not personal responsibility, but hope. He believed that thorough-going determinism leads either to a bleak pessimism or to a degenerate subjectivism in moral judgment. He proposed the way to escape the dilemma is to allow a role for Randomness. James was careful to explain that he would rather "debate about objects than words", which indicates he did not insist on saying that replacing determinism with a model including chance had to mean we had "free will."
The determinist would counter-argue that there is still reason for hope. Whether or not the universe is determined does not change the fact that the future is unknown, and might very well always be. From a naturalist point of view, a person's actions still play a role in the shape of that future. Founder and director of the Center of Naturalism, Thomas W. Clark, explains that humans are not merely the playthings of patterned, natural forces in the universe—but rather we are ourselves examples of those forces.
The deterministic view aligns our representations with the faculties and possibilities we actually possess but it should avoid misleading introspection. Admitting agents' dependence on a drastic background can enhance insight, moderate severity and spare unproductive suffering.Mazlovskis Arnis.' 'On free will and determinism' ‘.’ 'Reliğiski-filozofiski raksti' 'Religious-Philosophical (2015), XIX, p.22-42. ISSN 1407-1908. Insofar as the mind comprehends universal necessity, the power of emotions is diminished.de Spinoza, Benedict. 1677 2009. Ethics, translated from R. H. M. Elwes. part V, proposition VI.
Implications for ethics
Hard determinists reject free will. Critics often suggest that, in so doing, the hard determinist also rejects ethics. The key to this argument rests on the idea that holding a person morally responsible requires them to make a choice between two, or more, truly possible alternatives. If choice is indeed impossible, then it would be incorrect to hold anyone morally responsible for his or her actions. If this argument holds, hard determinists are restricted to moral nihilism.
This feature, however, is tenable only as far as hard determinists discard responsibility. In a necessitarian world, recourse to merit and blameworthiness is toned down while adherence to ethical and legal values is not ruined. Persons may be appreciated as carriers, executors, and defenders of morality. Alternatively, the choice to be regretful of past misdeeds becomes unreasonable. Nevertheless, one can admonish oneself for one's lapses and resolve to avoid similar behavior in the future.Pereboom, Derk, ' 'Meaning in life without free will ‘‘, in Oxford Handbook of Free Will, Oxford:Oxford University Press 2002, p.477-488.
Those hard determinists who defend ethical realism would object to the premise that contra-causal free will is necessary for ethics. Those who are also ethically naturalistic may also point out that there are good reasons to punish criminals: it is a chance to modify their behaviour, or their punishment can act as a deterrent for others who would otherwise act in the same manner. The hard determinist could even argue that this understanding of the Truth and various causes of a psychopath's behaviour, for instance, allow them to respond even more reasonably or compassionately.Sam Harris. 9 September 2012. " Life Without Free Will ." SamHarris.org.
Psychological effects of belief in hard determinism
Research on the psychological effects of a belief in hard determinism, including attitudes towards causal determinism, is ongoing and presents mixed results. While some studies suggest that certain perspectives on free will and determinism can influence moral decision-making, the direct impact of such beliefs on specific behaviors, such as aggressiveness, compliance, or helpfulness, remains a complex and open area of study. The relationship between these philosophical beliefs and changes in self-assessment or behavior is not yet fully understood and requires further empirical investigation.Baumeister, R. F., C. J. Masicampo, and C. N. De Wall. 2009. "Prosocial benefits of feeling free: disbelief in will increases aggression and reduces helpfulness." Personality and Social Psychology Bulletin 35(2):260–68.
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