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GUIDE TO THE PHILOSOPHY 1938 - 1947.pdf - Rare Books at ...

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*44<br />

ETHICS<br />

ing imply th<strong>at</strong> "there is a formula which adequ<strong>at</strong>ely<br />

describe* my own personal moral character, and th<strong>at</strong><br />

knowledge of this formula would make it possible to calcul<strong>at</strong>e<br />

the line of action I shall take in a difficult situ<strong>at</strong>ion,<br />

exactly as the astronomer calcul<strong>at</strong>es an eclipse or a transit<br />

of Venus". The feet th<strong>at</strong> successful calcul<strong>at</strong>ion of'conduct<br />

is rarely possible in practice only, on this view, illustr<strong>at</strong>es<br />

the complexity of the elements which make up character.<br />

It does not mean th<strong>at</strong> character and the conduct which<br />

springs from it are not in- theory calculable and, ifcalculable,<br />

therefore determined.<br />

Summary of Implic<strong>at</strong>ions of Sclf-Dcte<br />

I have put this view, the view th<strong>at</strong> we are determined by<br />

our own pasts, in the most cogent form in which it is<br />

capable of bong st<strong>at</strong>ed. This is the form which insists th<strong>at</strong><br />

both when we choose and when we act the motiv<strong>at</strong>ing<br />

faculty is non-r<strong>at</strong>ional, and this view, I am suggesting,<br />

almost inevitably entails some kind of Self-determinism.<br />

It is, however, also possible to st<strong>at</strong>e the sclf-determinist<br />

view in such a way, th<strong>at</strong>, while admitting th<strong>at</strong> it may be<br />

reason which chooses, while conceding th<strong>at</strong> reason can<br />

even motiv<strong>at</strong>e to action, it still implies th<strong>at</strong> in so<br />

choosing and motiv<strong>at</strong>ing reason is not free. This form of<br />

the self-determinist view may be st<strong>at</strong>ed as follows: freedom<br />

of die will does not, it is clear, mean mere motiveless<br />

caprice; there must be some reason why we choose as<br />

we do, even ifour choices are free. Now if it is in feet reason<br />

which chooses, reason must choose with a motive. Let us<br />

suppose th<strong>at</strong> there are various altern<strong>at</strong>ive motives between<br />

which reason deliber<strong>at</strong>es, th<strong>at</strong> it ultim<strong>at</strong>ely selects one<br />

of them, and th<strong>at</strong> the agent acts in accordance with the<br />

choice made. Why does it choose this one? Because it<br />

appears to it to be the weightiest motive in the field. Why<br />

does it so appear? Because the reasoq is so constituted th<strong>at</strong><br />

it cannot help but so regard it Why is the reason so constituted?<br />

Because of die past history of the penon reason-<br />

ing and of his initial cast of mind. Once this answer is

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