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

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<strong>THE</strong> PROBLEM OF FREE WILL 271<br />

to say, th<strong>at</strong> it is, on occasion, my perception of the lightness<br />

or reasonableness of a certain course of action which<br />

determines me to move a piece <strong>at</strong> chess, to choose one fork<br />

of a road r<strong>at</strong>her than another, or to select an investment.<br />

The philosophers, on the whole, have agreed with Sidgwick.<br />

"An affection or inclin<strong>at</strong>ion to rectitude cannot,"<br />

says the eighteenth-century moralist, Price (1723-1791),<br />

"be separ<strong>at</strong>ed from the view of it"; while T. H. Green,<br />

whose general <strong>at</strong>titude to the question under discussion<br />

is,<br />

1 as I have already hinted, far from clear, denies th<strong>at</strong><br />

"those desired objects which are of most concern in the<br />

moral life of the civilized and educ<strong>at</strong>ed man are directly<br />

dependent on animal susceptibilities <strong>at</strong> all". If Green is<br />

right in thinking th<strong>at</strong> it is not our animal susceptibilities<br />

th<strong>at</strong> cause us to do our duty, or to hunger and thirst after<br />

righteousness, then, presumably, it is the r<strong>at</strong>ional element<br />

in our n<strong>at</strong>ures. The philosophers Reid (1710-1796) and<br />

Kant similarly agreed th<strong>at</strong> men do habitually prefer to do<br />

wh<strong>at</strong> is right and reasonable, unless they have an induce*<br />

ment to do otherwise; th<strong>at</strong> man has, in fact, just because<br />

he is a r<strong>at</strong>ional animal, a standing bias, other things being<br />

equal, to do wh<strong>at</strong> he conceives to be the right and reason*<br />

able thing, and th<strong>at</strong> he has this bias independently of all<br />

personal likes and dislikes.<br />

Summary of Foregoing. I have fined down the issue<br />

of this discussion to a question which, in the last resort, the<br />

reader must answer for himself. In considering wh<strong>at</strong> his<br />

answer shbuld be, I would suggest th<strong>at</strong> he bear in mind the<br />

two positions which, in the preceding discussion, I have<br />

tried to establish.<br />

(x) It is sometimes possible to elimin<strong>at</strong>e the influence<br />

of past factors which have made us wh<strong>at</strong> we are. There<br />

are, in other words, occasions on which the judgment<br />

with which I judge and the will with which I will are not<br />

wholly to be explained as the necessary consequences of<br />

past acts and influences.<br />

1 Sec p. 941 above.

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