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Moral Responsibility and the Irrelevance of Physics: Fischer’s Semi-compatibilism vs. Anti-fundamentalism

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Abstract

The paper argues that it is possible for an incompatibilist to accept John Martin Fischer’s plausible insistence that the question whether we are morally responsible agents ought not to depend on whether the laws of physics turn out to be deterministic or merely probabilistic. The incompatibilist should do so by rejecting the fundamentalism which entails that the question whether determinism is true is a question merely about the nature of the basic physical laws. It is argued that this is a better option for ensuring the irrelevance of physics than the embrace of semi-compatibilism, since there are reasons for supposing that alternate possibilities are necessary for moral responsibility, despite Fischer’s claims to the contrary. There are two distinct reasons for supposing that alternate possibilities might be necessary for moral responsibility—one of which is to do with fairness, the other to do with agency itself. It is suggested that if one focuses on the second of these reasons, Fischer’s arguments for supposing that alternate possibilities are unnecessary for moral responsibility can be met by the incompatibilist. Some possible reasons for denying that alternate possibilities are necessary for the existence of agency are then raised and rejected.

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Notes

  1. Fischer (2006).

  2. Fischer and Ravizza (1998).

  3. van Inwagen (1983).

  4. Frankfurt (1969).

  5. See Kane (1996).

  6. It is not immediately obvious to me who Fischer has in mind when he refers here to “cosmologists”. In a sense, of course, anyone concerned with extremely general questions about the nature of the universe as a whole could be regarded as a “cosmologist”—and so it is almost a definitional truth that anyone concerned with a doctrine of such great generality as the doctrine of causal determinism would count as a cosmologist. But I suspect that Fischer is really thinking of cosmology here as a particular branch of physics—the branch which is concerned with such matters as the origin and size of the universe, the nature of the matter it contains and of the physical laws which it instantiates. I shall assume in what follows, therefore, that his point is simply that it should not be within the remit of physics to settle the question whether or not we are morally responsible agents.

  7. Cartwright (1999).

  8. I borrow this term from Cartwright (1999).

  9. I give a fuller account of this argument in Steward, “Fairness, Agency and the Flicker of Freedom”, forthcoming.

  10. For simplicity of exposition, I ignore purely “mental” actions—such as conjuring up a mental image of the Eiffel Tower, or adding 23 and 49 in one’s head—though it seems to me not impossible that one might think of arguing that these actions, too, are essentially constituted by an agent’s causing certain bodily events (presumably ones that occur, in this case, in the brain).

References

  • Cartwright, N. 1999. The Dappled world. Cambridge: Cambridge University Press.

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  • Fischer, J.M., and M. Ravizza. 1998. Responsibility and control. Cambridge: Cambridge University Press.

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  • Fischer, J.M. 2006. My way. Oxford: Oxford University Press.

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  • Frankfurt, H. 1969. Alternate possibilities and moral responsibility. The Journal of Philosophy 66: 829–839.

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  • Kane, R. 1996. The Significance of free will. Oxford: Oxford University Press.

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  • Steward, H. (forthcoming) 2009. Fairness, Agency and the Flicker of Freedom. Nous.

  • van Inwagen, P. 1983. An Essay on free will. Oxford: Oxford University Press.

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Correspondence to Helen Steward.

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Steward, H. Moral Responsibility and the Irrelevance of Physics: Fischer’s Semi-compatibilism vs. Anti-fundamentalism. J Ethics 12, 129–145 (2008). https://doi.org/10.1007/s10892-008-9027-x

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  • DOI: https://doi.org/10.1007/s10892-008-9027-x

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