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Freedom of Will
Questions and doubts are the basic factors that determine men's critical thinking about
life. Throughout human history, different cultures and societies have yielded to varying
approaches to explain such issues, as predictability of events involving natural forces and
individual's fate. Religions developed as the common result of such dilemmas. In
particular, Christianity provided people with the concept of a "Master Plan" (or fate)
determining a continuous intervention and presence of God in human lives. Christianity
perceives the issue of Freedom of Will as a dogma, explicated only through a theological
statement: even though "Universal prescience" is an attribute of Deity, men can benefit of
absolute freedom and both aspects coexist as a "superior concept," which is
unperceivable through rational means.
According to Christian belief every individual has a fate, which leads him/her through
predetermined life events. Nevertheless, it is possible that a person has the ability to
exercise freedom of his/her will. The doctrine that God has created man, has commanded
him to obey the moral law, and has promised to reward or punish him for observance or
violation of this law, made the reality of "moral liberty" an issue of transcendent
importance. Unless man is really free, he cannot be justly held responsible for his actions,
any more than for the date of his birth or the color of his eyes. All alike are inexorably
predetermined for him. Moreover, the difficulty of the question was augmented still
further by the Christian dogma of the "fall of man" and his redemption by grace, which
many theologians postulated as the "Divine Answer" to such dilemma.
Among the early Fathers of the Church, St. Augustine stands pre-eminent in his handling
of this subject. He emphasizes very strongly the absolute rule of God over men's wills by
His omnipotence and omniscience, "through the infinite store, as it were, of motives
which He has had at His disposal from all eternity, and by the foreknowledge of those to
which the Will of each human being would freely consent" (Garzanti, 835). Furthermore,
the teaching of St. Augustine is developed by St. Thomas Aquinas both in theology and
philosophy. "Will is rational appetite" (Garzanti, 1496). Man necessarily desires
beatitude, but he can freely choose between different forms of it. Free will is simply this
elective power. But God possesses an infallible knowledge of man's future actions.
Therefore, how is this prevision possible, if man's future acts are not necessary? God
does not exist in time. Furthermore, God's omnipotent providence exercises a complete
and perfect control over all events that happen, or will happen, in the universe. How is
this secured without infringement of man's freedom? This problem will find several
contrasting answers in many philosophers and theologians posterior to Aquinas.
The concept of Free Will, as aforementioned, belongs historically to its religious
connotation, which has been utilized by the founders of the "Catholic Philosophy" as the
fundamental aspect of their philosophical "speculation." Although from Descartes
onward, philosophy became more and more separated from theology, still the theological
significance of this particular question has always been felt to be of the highest moment.
However, as soon as Free Will became an argument debated among modern
philosophers, a new current of thinkers opposed a counter-argument to it, the so-called
"determinism," which holds that all man's volitions are invariably determined by preexisting circumstances, not based on a transcendental cause of events, but rather on what
Kant defines as "Phenomena": the world as it appears to us, including our own actions
and mental states, which can only be conceived under the form of time and subject to the
category of "causality;" and therefore everything in the world of experience happens
altogether according to the laws of nature, that is, all our actions are rigidly determined.
But, on the other hand, freedom is a necessary postulate of morality itself. The solution of
the antinomy is that the determinism concerns only the empirical or phenomenal world.
There is no ground for denying liberty. We may believe in transcendental freedom, that
we are "noumenally" free. Since, moreover, the belief that we are free and that we are a
"free cause," is the foundation stone of religion and morality, we must believe in this
postulate. Kant thus gets over the antinomy by confining freedom to the world of
noumena, which lies outside the form of time and the category of causality, while he
affirms necessity of the sensible world, bound by the chain of causality. Apart from the
general objection to Kant's system, a grave difficulty here lies in the fact that all man's
conduct, his whole moral life as it is revealed in actual experience either to others or
himself, pertains in this view to the phenomenal world and so is rigidly determined.
Such a philosophical and theological issue has been argued and debated throughout the
centuries in a constant fashion. Apart from philosophers and theologians, several artists
from various cultural fields have discussed and expressed their own opinion and belief on
this topic. For instance, the two African novelists, Chinua Achebe and Ngugi wa
Thiong'o, illustrate their views on Free Will and fate with two short stories, respectively
Civil Peace and Meeting in the Dark.
In the case of Jonathan Iwegbu, protagonist of the novel Civil Peace, "freedom of choice"
is represented as the individual conclusion of a profound understanding of God's presence
in his life. Jonathan went through a series of hardships, which made him realize how fate
can be subdued to man's power. After surviving the Nigerian Civil War Jonathan came
to the point in his life when all he had left was himself, his family, and his faith in God.
All the major events were represented by the will of God in his statement "Nothing
Puzzles God" (Solomon, 29).
As Jonathan's life returns to normality, he discovers that his old house in the village was
still standing, almost intact as well as his old bicycle was still running. "The only thing he
did find out in the end was that that little house of his was even a greater blessing than he
had thought" (Solomon, 30). He becomes prosperous by opening a bar for soldiers as
well as being a miner. By having these possessions he becomes an easy target for
criminals. Realizing his vulnerable position Jonathan makes a choice between following
his fate or changing the events for the better by giving up his earnings in perspective of a
different fortune: "What is egg-rasher? Did I depend on it last week? Or is it greater than
other things that went with the war? I say, let egg-rasher perish in the flames! Let it go
where everything else has gone. Nothing puzzles God" (Solomon, 33-34). This is the
final point of developing Jonathan's character, which represents his consciousness of the
major events in his life.
Furthermore, Jonathan's story shows how free will can be expressed by an individual's
religious mindset. On the other hand, there is such phenomenon as lack of free will. Ngui
wa Thiong'o talks about this issue in his novel Meeting in the Dark. The main character,
John, is suffocating in the surrounding conditions attributed to his social status. He is the
son of the clergymen, he is a Christian, he is educated but, nevertheless, he is trapped in a
prison of fear and shame determined by his social class: "He did not know what feared
most; the action his father would take when he found out, or the loss of the little faith the
simple villagers had placed in him [...]. He feared to lose everything" (Solomon, 100). All
his problems are caused by a forbidden love that his social status does not allow him to
have: an uncultured, tribal and pregnant woman. His struggle derives from the
impossibility of handling such different realities at the same time. In this example the
individual's freedom is suppressed by an unfortunate destiny that leads him to an
unsolvable situation.
The Kenyan writer depicts John as someone who has been destined to a certain life with
all its related consequences as if it was already "written on the Master Plan." In fact, he
clearly shows in the story how John envied all those ignorant villagers that, although
uncultured and hopeless of future fortune, were free to determine their lives themselves,
not fearing anyone or anything: "They clearly stood outside the strict morality that the
educated ones had to be judged by" (Solomon, 102). Therefore, John's life seems to be
predetermined and unchangeable and the intolerability of living such a life in pain makes
him try to escape the situation in the worse way possible, by killing his lover: he is
pushed to the limit where his emotions and ambitions lead him toward insanity. "Deep
inside him, something horrid that assumes the threatening anger of his father and the
village seems to be pushing him" (Solomon, 110).
Both Civil Peace and A Meeting in the Dark illustrate a particular relationship between
freedom and fate in a man's life through opposite approaches to religion. Jonathan is an
adult, wise and religious man who went through hardships, which made his belief in God
even stronger, and now, mature of his own experience, he manages his life with ease and
freedom. On the other hand, John is the son of a clergyman, a victim of the society; the
religious belief of his family, especially represented by his father, is forced upon him. He
is leading a life he did not decide to be into. The main difference between these two cases
is that being religious by choice provides you with opportunities to change the current life
events whereas being forced to religion may lead you to lose all control over your
existence.
Christianity, as every other religion, bases its doctrine on disciples' faith. As a
consequence, dogmas and moral laws embody the deity's image everyone is supposed to
follow and accept without doubts and concerns belonging to rational thinking. Such
religious issues divide people in believers, who explain life's occurrences by absolute
faith, and atheists/agnostics, who tend to provide rational approaches to such matters.
From an objective point of view, Freedom of Will implies the existence of a superior
entity that creates individuals and abandons them to their lives. But the concept of a
superior entity itself includes attributes such as "Universal prescience" which explicates
in the idea of a "Master Plan," a predetermined "Divine Project." Furthermore, given the
existence of such a paradox, rational thinking about life's events leads to a counterparadox involving both changeable and unchangeable pre-established destinies as in the
case of Jonathan's compared to John's story.
Because of its mystical nature, such an argument cannot offer a common way of thinking
but rather a contrasting and debating subject. Therefore, whichever side a man takes,
there is no way to determine with certainty whether Freedom of Will exists or not, along
with a "Divine Project."
Works Cited
Garzanti, Domenico. Nuova Enciclopedia Universale. Torino: Canale " C., 1998.
Salomon, Barbara H. Other Voices, Other Vistas. New York: New American
Library,1992.
Keywords:
freedom will questions doubts basic factors that determine critical thinking about life
throughout human history different cultures societies have yielded varying approaches
explain such issues predictability events involving natural forces individual fate religions
developed common result such dilemmas particular christianity provided people with
concept master plan fate determining continuous intervention presence human lives
christianity perceives issue freedom will dogma explicated only through theological
statement even though universal prescience attribute deity benefit absolute freedom both
aspects coexist superior concept which unperceivable through rational means according
christian belief every individual fate which leads through predetermined life events
nevertheless possible that person ability exercise will doctrine that created commanded
obey moral promised reward punish observance violation this made reality moral liberty
issue transcendent importance unless really free cannot justly held responsible actions
more than date birth color eyes alike inexorably predetermined moreover difficulty
question augmented still further christian dogma fall redemption grace which many
theologians postulated divine answer such dilemma among early fathers church augustine
stands eminent handling this subject emphasizes very strongly absolute rule over wills
omnipotence omniscience infinite store were motives disposal from eternity
foreknowledge those each human being would freely consent garzanti furthermore
teaching augustine developed thomas aquinas both theology philosophy rational appetite
garzanti necessarily desires beatitude freely choose between different forms free simply
this elective power possesses infallible knowledge future actions therefore prevision
possible future acts necessary does exist time furthermore omnipotent providence
exercises complete perfect control over events happen happen universe secured without
infringement problem find several contrasting answers many philosophers theologians
posterior aquinas concept free aforementioned belongs historically religious connotation
been utilized founders catholic philosophy fundamental aspect their philosophical
speculation although from descartes onward philosophy became more more separated
from theology still theological significance particular question always been felt highest
moment however soon became argument debated among modern philosophers current
thinkers opposed counter argument called determinism holds volitions invariably
determined existing circumstances based transcendental cause rather what kant defines
phenomena world appears including actions mental states only conceived under form
time subject category causality therefore everything world experience happens altogether
according laws nature rigidly determined other hand necessary postulate morality itself
solution antinomy determinism concerns only empirical phenomenal world there ground
denying liberty believe transcendental noumenally since moreover belief cause
foundation stone religion morality must believe postulate kant thus gets over antinomy
confining noumena lies outside form time category causality while affirms necessity
sensible bound chain causality apart general objection kant system grave difficulty here
lies fact conduct whole moral life revealed actual experience either others himself
pertains view phenomenal rigidly determined philosophical theological issue been argued
debated throughout centuries constant fashion apart philosophers theologians several
artists various cultural fields have discussed expressed their opinion belief topic instance
african novelists chinua achebe ngugi thiong illustrate their views with short stories
respectively civil peace meeting dark case jonathan iwegbu protagonist novel civil peace
choice represented individual conclusion profound understanding presence jonathan went
series hardships made realize subdued power after surviving nigerian civil jonathan came
point when left himself family faith major were represented statement nothing puzzles
solomon returns normality discovers house village still standing almost intact well
bicycle running thing find little house even greater blessing than thought solomon
becomes prosperous opening soldiers well being miner having these possessions becomes
easy target criminals realizing vulnerable position makes choice between following
changing better giving earnings perspective different fortune what rasher depend last
week greater than other things went with rasher perish flames where everything else gone
nothing puzzles solomon final point developing character represents consciousness major
furthermore story shows expressed religious mindset other hand there phenomenon lack
ngui thiong talks about novel meeting dark main character john suffocating surrounding
conditions attributed social status clergymen christian educated nevertheless trapped
prison fear shame social class know what feared most action father would take when
found loss little faith simple villagers placed feared lose everything problems caused
forbidden love social status does allow have uncultured tribal pregnant woman struggle
derives impossibility handling realities same example suppressed unfortunate destiny
leads unsolvable situation kenyan writer depicts john someone destined certain related
consequences already written master plan fact clearly shows story john envied those
ignorant villagers although uncultured hopeless future fortune were determine lives
themselves fearing anyone anything they clearly stood outside strict morality educated
ones judged therefore seems predetermined unchangeable intolerability living pain makes
escape situation worse possible killing lover pushed limit where emotions ambitions lead
toward insanity deep inside something horrid assumes threatening anger father village
seems pushing both peace meeting dark illustrate particular relationship between opposite
approaches religion adult wise religious went hardships made even stronger mature
experience manages ease hand clergyman victim society family especially represented
father forced upon leading decide into main difference these cases being choice provides
opportunities change current whereas forced religion lead lose control your existence
christianity every bases doctrine disciples faith consequence dogmas laws embody deity
image everyone supposed follow accept without doubts concerns belonging rational
thinking issues divide people believers explain occurrences absolute atheists agnostics
tend provide approaches matters objective point view implies existence superior entity
creates individuals abandons them lives superior entity itself includes attributes universal
prescience explicates idea master plan divine project given existence paradox thinking
about leads counter paradox involving changeable unchangeable established destinies
case compared story because mystical nature argument cannot offer common rather
contrasting debating subject whichever side takes there determine certainty whether
exists along divine project works cited garzanti domenico nuova enciclopedia universale
torino canale salomon barbara voices vistas york american library
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