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The present article focuses on Goodman’s hard determinism, and the fourth article will examine the most recent publications expressing Buddhist views of free will. In “Paleo-compatibilism,” I focused on Siderits’s reductionist account. The first ar- ticle (“Earlier”) focused on the first publications on this issue in the 1970s, the “early period.” The second (“Paleo- compatibilism”) and the present articles examine key responses published in the last part of the Twentieth and the first part of the Twenty-first centuries, the “middle period.” The fourth article (“Recent”) examines responses published in the last few years, the “recent period.” Whereas early-period scholars endorsed a compatibilism between free will and determinism, in the middle period the pendulum moved the other way: Mark Siderits argued for a two tiered compatibilism/incompatibilism (or semi-compatibilism) that he dubs “paleo-compatibilism,” grounded in the early Buddhist reductionist notion of “two truths”: conventional truth and ultimate truth and Charles Goodman argued that Buddhists accept hard determinism-the view that because determinism is true, there can be no free will-because in the absence of a real self determinism leaves no room for morally responsible agency.
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This is the third article in a four-article series that exam- ines Buddhist responses to the Western philosophical problem of whether free will is compatible with “determinism,” the doctrine of universal causation. I will argue that these theories also are lacking, and so they are not viable alternatives to the proponent of moral responsibility. I will analyze these views, but ultimately I will critique them. These include Saul Smilansky’s illusionism and Derk Pereboom’s hard incompatibilism. I will end the discussion with a brief introduction to other non-libertarian views of moral responsibility and determinism, which do not require libertarian notions of free will and thus do not require indeterminacy for freedom. When this is complete, I will defend my compatibilist theory from various objections by philosophers Saul Smilansky and Ishtiyaque Haji. I will attempt to reconcile moral responsibility with causal determinism, utilizing an argument from the philosophy of David Enoch in his book Taking Morality Seriously. After I have successfully refuted event-causal incompatibilism, I will introduce a novel theory of moral responsibility compatibilism of my own, which I will argue is the only tenable philosophical theory left for the proponent of event-causal incompatibilism. If this is true, the event-causal incompatibilist ought to abandon it due to considerations of parsimony. Thus I will argue that event-causal incompatibilism is no more philosophically tenable than its compatibilist counterparts.
I will argue that event-causal incompatibilist views suffer from problems of control and moral chanciness. More specifically, I will analyze the source incompatibilist views of event-causal incompatibilism, which argues that an agent has free will only if there exists indeterminacy in her decision-making process, either before the formation of a decision itself of during the formation of a decision.
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