This book rescues compatibilists from the familiar charge of 'quagmire of evasion' by arguing that the problem of free will and determinism is a metaphysical problem with a metaphysical solution. There is no good reason to think that determinism would rob us of the free will we think we have.

Common sense tells us that we are morally responsible for our actions only if we have free will -- and that we have free will only if we are able to choose among alternative actions. Common sense tells us that we do have free will and are morally responsible for many of the things we do. Common sense also tells us that we are objects in the natural world, governed by its laws. Nevertheless, many contemporary philosophers deny that we have free will or that free will is a necessary prerequisite for moral responsibility. Some hold that we are morally responsible only if we are somehow exempt from the laws of nature. Causes, Laws, and Free Will defends a thesis that has almost disappeared from the contemporary philosophical landscape by arguing that this philosophical flight from common sense is a mistake. We have free will even if everything we do is predictable given the laws of nature and the past, and we are morally responsible whatever the laws of nature turn out to be. The impulses that tempt us into thinking that determinism robs us of free will spring from mistakes -- mistakes about the metaphysics of causation, mistakes about the nature of laws, and mistakes about the logic of counterfactuals.

A crystal-clear, scientifically rigorous argument for the existence of free will, challenging what many scientists and scientifically minded philosophers believe. Philosophers have argued about the nature and the very existence of free will for centuries. Today, many scientists and scientifically minded commentators are skeptical that it exists, especially when it is understood to require the ability to choose between alternative possibilities. If the laws of physics govern everything that happens, they argue, then how can our choices be free? Believers in free will must be misled by habit, sentiment, or religious doctrine. Why Free Will Is Real defies scientific orthodoxy and presents a bold new defense of free will in the same naturalistic terms that are usually deployed against it. Unlike those who defend free will by giving up the idea that it requires alternative possibilities to choose from, Christian List retains this idea as central, resisting the tendency to defend free will by watering it down. He concedes that free will and its prerequisites—intentional agency, alternative possibilities, and causal control over our actions—cannot be found among the fundamental physical features of the natural world. But, he argues, that’s not where we should be looking. Free will is a “higher-level” phenomenon found at the level of psychology. It is like other phenomena that emerge from physical processes but are autonomous from them and not best understood in fundamental physical terms—like an ecosystem or the economy. When we discover it in its proper context, acknowledging that free will is real is not just scientifically respectable; it is indispensable for explaining our world.

This book rescues compatibilists from the familiar charge of 'quagmire of evasion' by arguing that the problem of free will and determinism is a metaphysical problem with a metaphysical solution. There is no good reason to think that determinism would rob us of the free will we think we have.

From the New York Times bestselling author of The End of Faith, a thought-provoking, "brilliant and witty" (Oliver Sacks) look at the notion of free will—and the implications that it is an illusion. A belief in free will touches nearly everything that human beings value. It is difficult to think about law, politics, religion, public policy, intimate relationships, morality—as well as feelings of remorse or personal achievement—without first imagining that every person is the true source of his or her thoughts and actions. And yet the facts tell us that free will is an illusion. In this enlightening book, Sam Harris argues that this truth about the human mind does not undermine morality or diminish the importance of social and political freedom, but it can and should change the way we think about some of the most important questions in life.

This volume brings together van Inwagen's most significant essays in this major field, addressing key topics and including two entirely new chapters.

Richard Swinburne presents a powerful new case for substance dualism and for libertarian free will. He argues that pure mental events (including conscious events) are distinct from physical events and interact with them, and claims that no result from neuroscience or any other science could show that interaction does not take place. Swinburne goes on to argue for agent causation, and claims that it is we, and not our intentions, that cause our brain events. It ismetaphysically possible that each of us could acquire a new brain or continue to exist without a brain; and so we are essentially souls. Brain events and conscious events are so different from eachother that it would not be possible to establish a scientific theory which would predict what each of us would do in situations of moral conflict. Hence, we should believe that things are as they seem to be: that we make choices independently of the causes which influence us. It follows that we are morally responsible for our actions.