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kennethamy, what's the parable supposed to prove? Is it saying that fate guides our decisions in such a way as to make free will impossible? Or is it saying the course of our actions (via free will) determine fate? (I believe that is click here's argument.) The parable offers logical validation to both suppositions.
Well, let us say that a neighbour drops a five pound/dollar/euro/whatever note. We are presented with possible (as opposed to potential) courses of action: We might alert the neighbour to their carelessness; We might pick up the fiver and keep it for ourselves.
If God had not granted us free will, the latter would generally not be an option (we'll grant that God has the power to will us to do wrong, but let's assume this is an exception to the rule). Thus we would have only one possible course and no decision.
If the Universe time-evolves in a deterministic way, then whichever of the two possibilities is settled upon was predestined (by starting conditions, the exact system, the form of the propagator) to settle upon that decision: that is, by specifying all of the exact parameters of all contributing factors, one would in principle be able to determine our actions (assume a non-QM limit, so no HUP problems). This is why I rejected the idea of 'potential' courses.
However, of these contributing factors is necessarily the number of possible courses. If my options are limited to A and B due to referred will (or lack of free will), I cannot choose C. However C might be the precise course settled upon deterministically [edit]: in the absence of an external will.
So I would argue that free will is alive and well, and I'm not even religious. The terming of it 'free will' is undeniably archaic, but its meaning is comprehensible and its validity assured even in a Godless, deterministic Universe: the ability to maximise our possibilities, as opposed to having our possibilities limited by an external will. Hypnosis, for instance, may severely infringe upon free will. Moreover, free will and fate are not incompatible: in fact, in a deterministic Universe, free will necessarily contributes to eventual outcomes.
t which you will end up having chosen once you look back at your past.
As to what you say about hypnosis from what I've heard about it it is not possible to hypnotize you into doing something you wouldn't want to do. From what I hear it's kind of more along the lines of drinking a few beers. You become looser and have less fear about talking about certain things etc...
I've seen much more startling results than that: For instance, a man was hypnotised into feeling that he could not go back to his seat after the demonstration by a direct route. This is precisely what happened.
Can you be sure though that that was actual hypnotism? I have seen shows that claim to hypnotize people into doing crazy things but they are all actors.
None of that is surely evidence that fatalism is false. Just because you can imagine a future in which the solider didn't wear a flak jacket and was shot, doesn't mean that this future was writ and in ensuring that he does wear one means he has 'changed' the future. A fatalist viewpoint would demand that said soldier was always going to have worn the jacket. Or if he doesn't wear it, that he was always going to not wear it. Whichever outcome occurs, that was the outcome that was inevitable. That's fatalism.
Well then, 'Fatalism,' as you define it, is the silliest idea I've ever come across. To deny that human 'choices' have effects is just stupid. The question is whether or not human beings can 'choose' which 'choices' they make, so to speak. In other words, can circumstances be different than they are; can events proceed other than they do? I say no, that is nonsense; nothing but soul-superstition. People can create all the "what if" scenarioes they like, they prove nothing.
For Example:
Before John went to bed on Monday night, he noticed something was odd about his alarm clock, a light was blinking. "O, well" he thought, "I'm already in bed, it'll wait." The next day his alarm failed to go off because the batteries were dead. Consequently John missed his apppintment with the Law Firm of Steimy, Stummer and Stigglefritz and ultimately, his chance to run for President of the United States.
So, did John's 'choice' to ignore the flashing light on his alarm one monday night change the course of events in the world? Yes. Could john have done otherwise though, could he have chosen to check the batteries? I don't see why we would make that assumption.
Well then, 'Fatalism,' as you define it, is the silliest idea I've ever come across. To deny that human 'choices' have effects is just stupid. The question is whether or not human beings can 'choose' which 'choices' they make, so to speak. In other words, can circumstances be different than they are; can events proceed other than they do? I say no, that is nonsense; nothing but soul-superstition. People can create all the "what if" scenarioes they like, they prove nothing.
For Example:
Before John went to bed on Monday night, he noticed something was odd about his alarm clock, a light was blinking. "O, well" he thought, "I'm already in bed, it'll wait." The next day his alarm failed to go off because the batteries were dead. Consequently John missed his apppintment with the Law Firm of Steimy, Stummer and Stigglefritz and ultimately, his chance to run for President of the United States.
So, did John's 'choice' to ignore the flashing light on his alarm one monday night change the course of events in the world? Yes. Could john have done otherwise though, could he have chosen to check the batteries? I don't see why we would make that assumption.
Apparently, though you are a determinist. But apparently you do not think that John could have set the alarm if he had chosen to do so. Why? Who was stopping him from doing it, or even from choosing to do it?
There is no reason tto assume that John could have made the other choice. He may have thought about the ramifications of both choices, evaluated their importance and then made the decision, but he had to go through that process of thought in such a way that concluded with the decision not to check the alarm.