Determinism is the theory that all human action is caused entirely by preceding events, and not by the exercise of the Will. In philosophy, the theory is based on the metaphysical principle that an uncaused event is impossible. 宿命论是理论是，每个人的行动，完全是由前一事件，而不是由行使意志，在哲学，理论，是基于形而上的原则，即一个uncaused活动是不可能的。 The success of scientists in discovering causes of certain behavior and in some cases effecting its control tends to support this principle.成功的科学家发现起因某种行为，在某些情况下影响其控制倾向支持这一原则。
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Jean Paul Sartre and other contemporary philosophers have argued that determinism is controverted by introspection, which reveals actions to be the result of our own choices and not necessitated by previous events or external factors.萨特和其他当代哲学家争辩说，宿命论是controverted通过反思，从而揭示了应采取的行动的结果，我们自己的选择，并没有必要以前的事件或外部因素造成的。 Determinists respond that such experiences of freedom are illusions and that introspection is an unreliable and unscientific method for understanding human behavior. determinists回应时表示，这种经验的自由，是幻想和反思，是一个不可靠，不科学的方法，为了解人类行为。
This view has been modified within the scientific community, however, with the enunciation of the Uncertainty Principle by the physicist Werner Heisenberg.这一观点已经被修改了科学界内部，但是，随着阐述的不确定性原理，由物理学家维尔纳海森堡。 Ramifications of his work in quantum mechanics led Heisenberg to assert that the scientist, as much a participant as an observer, interferes with the neutrality and very nature of the object in question.影响他的工作，在量子力学中海森堡为首的断言科学家，因为许多参与者作为观察员，干扰了中立性和非常自然的物体问题。 His work also questions whether it is possible to determine an objective framework through which one can distinguish cause from effect, and whether one can know an objective effect if one is always a part of its cause.他的工作还质疑，它是否有可能确定一个客观的框架，通过它人们可以区分事业的影响，以及是否可以知客观效果，如果始终是其部分原因。
Determinism is sometimes confused with Predestination and Fatalism, but as such it asserts neither that human affairs have been prearranged by a being outside the causal order nor that a person has an unavoidable fate. 宿命论是有时混淆宿命和宿命论的，但因为如此，所以它断言，既不是人的事务已预先安排，由外面的因果秩序，又没有一个人是不可回避的命运。
Jesse G Kalin杰西克卡林
Bibliography
参考书目
B Berofsky,
Determinism (1971), and Freedom from Necessity (1988); G Dworkin, Determinism,
Free Will and Moral Responsibility (1970); RL Franklin, Freewill and
Determinism: A Study of Rival Conceptions of Man (1968); W Heisenberg, Physics
and Philosophy (1962); S Hook, ed., Determinism and Freedom (1969); JR Lucas,
Freedom of the Will (1970); AI Melden, Free Action (1961); J Monod, Chance and
Necessity (1972); BF Skinner, Beyond Freedom and Dignity (1971); E Squires, The
Mystery of the Quantum World (1986); GH Von Wright, Causality and Determinism
(1974). b berofsky ，宿命论（ 1971 ） ，和免受必要性（ 1988年）的100德沃金，决定论，自由意志和道德责任（
1970年） ;研究部主管富兰克林，任意和宿命论：研究对手的观念，人（ 1968年） ;瓦特海森堡，物理和哲学（ 1962 ） ; s钩，版，宿命论和自由（
1969年） ;两人卢卡斯，自由的意志（ 1970年） ;艾melden ，自由行动（ 1961年） ; j monod ，偶然与必然（ 1972 ）
;高炉斯金纳超越自由和尊严（ 1971年） ;电子乡绅，神秘的量子世界（ 1986年） ;生长激素冯赖特，因果关系和决定论（ 1974 ） 。
In philosophical discussion, will is usually paired with reason as one of two complementary activities of the mind. 在哲学讨论中，将通常是搭配的原因之一，两互补性活动的头脑。 The will is considered the faculty of choice and decision, whereas the reason is that of deliberation and argument. Thus a rational act would be an exercise of the will performed after due deliberation. 该会被认为是该系的选择和决定，而原因就是审议和论据，因此，一个理性的行为将是一个行使意志的表现后，由于审议。
The will has figured prominently in the thought of many philosophers, among them the 19th century thinkers Arthur Schopenhauer and Friedrich Wilhelm Nietzsche.该会已占有突出地位，在思想的许多哲学家，其中有19世纪的思想家阿瑟叔本华和弗里德里希威廉尼采。 Historically, debate has centered on the issue of the will's freedom, a question of prime importance for the analysis of human action and moral responsibility.从历史上看， 辩论的核心问题，意志的自由，一个问题，最重要的，用于分析人的行动和道义上的责任。
Philosophers have often thought that persons are responsible only for those actions that they have the option either to do or not to do or to will or not to will.哲学家往往以为人只负责对这些行为的，他们有选择，要么做，不应该怎样做，或会或不会。 If all acts, including acts of will, are predetermined, then this option does not appear to exist.如果一切行为，包括行为的，是既定的，那么，这个方案似乎并不存在。
In the philosophy of mind, the question is whether reasons in the mind are identical with or reducible to events in the brain and, if so, whether physical events determine choices, decisions, and acts.在心灵哲学，问题在于是否原因在他心中是相同或还原事件在大脑中，如果有的话，不论是身体活动确定的选择，决定，以及行为。 A wide variety of answers has been proposed, including ones derived from Freudian psychoanalysis and the various forms of behaviorism.各种各样的答案，我们已建议，包括来自弗洛伊德精神分析学和各种形式的行为。 Some philosophers in the analytic tradition have argued that Determinism is a matter of causes and decisions a matter of reasons and that the two are mutually exclusive.一些哲学家在解析传统争辩说，宿命论，是一个原因和决定的事，原因并认为两者是并行不悖的。 The issue remains controversial.这一问题仍然引起争议。
GS Davis人戴维斯
Bibliography
参考书目
DM Armstrong, A
Materialist Theory of the Mind (1968); WK Frankena, Ethics (1973); A Kenny,
Action, Emotion, and Will (1963); K Lehrer, ed., Freedom and Determinism (1976);
G Ryle, The Concept of Mind (1949); R Taylor, Action and Purpose
(1966).马克阿姆斯特朗，一个唯物主义者心理理论（ 1968 ） ;周frankena ，伦理学（ 1973 ） ;肯尼，动作，情感，意志（
1963年） ; k教师，编辑，自由与决定论（ 1976年）的100 ryle ，概念记（ 1949 ）与r泰勒，行动和目的（ 1966 ） 。
There are three basic positions concerning man's choices: determinism, indeterminism, and self determinism. Determinism is the belief that all of man's actions are the result of antecedent factors or causes.有三个基本立场：关于人的选择： 宿命论， indeterminism ，自我决定论。宿命论是相信所有的人的行动，是由于前期因素或原因。 Naturalistic determinists, such as Thomas Hobbes and BF Skinner, argue that man's behavior can be fully explained in terms of natural causes. Theistic determinists, such as Martin Luther and Jonathan Edwards, trace man's actions back to God's controlling hand. The opposite position to determinism is indeterminism.自然determinists ，如托马斯霍布斯和BF斯金纳则表示，人的行为可以充分解释条款的自然原因。 有神论determinists ，如马丁路德和乔纳森爱德华兹，追溯人类的行动，回到上帝的控制之手。相反的立场，以宿命论是indeterminism 。 On this view there are no causes for man's actions, antecedent or otherwise.按照这种观点是没有原因，因为人的行动，前期还是在其他方面。 The final position is self determinism, or free will.最后立场是自我决定论，或自由意志。 This is the belief that man determines his own behavior freely, and that no causal antecedents can sufficiently account for his actions. 这是信仰，人决定了他自己的言行自由，但并没有因果前因足以占他的行动。
A contemporary example of naturalistic determinism is BF Skinner, the author of Beyond Freedom and Dignity and About Behaviorism.一个当代的例子，自然主义宿命论是高炉斯金纳，作者超越自由和尊严，并约行为。 Skinner believes that all human behavior is completely controlled by genetic and environmental factors.斯金纳认为，所有人类行为是完全控制，由遗传因素和环境因素。 These factors do not rule out the fact that human beings make choices; however, they do rule out the possibility that human choices are free.这些因素不排除一个事实，即人类作出选择，但他们排除这种可能性，人有选择的自由。 For Skinner, all human choices are determined by antecedent physical causes.为斯金纳，所有人类的选择是取决于前因身体原因。 Hence, man is viewed as an instrumental cause of his behavior.因此，男子是被看作一种乐器导致他的行为。 He is like a knife in the hands of a butcher or a hammer in the grip of a carpenter; he does not originate action but is the instrument through which some other agent performs the action.他就像一把刀在手，一个屠夫或锤子在抓地力的一个木匠，他并不源于行动，但该仪器通过一些其他代理人进行诉讼。
A philosophical argument often given for determinism can be stated as follows.哲学上的说法，往往给予定论，可以说明如下。 All human behavior is either completely uncaused, selfcaused, or caused by something external.所有人类的行为是既没有完全uncaused ， selfcaused ，或造成一些外部因素。 Now human behavior cannot be uncaused, for nothing can happen without a cause, nothing cannot cause something.现在人类行为不能uncaused ，什么事情也没有发生的一个原因，没有什么不能使一些事。 Human behavior cannot be self - caused either, for each act would have to exist prior to itself to cause itself, which is impossible.人的行为不能自我-要么造成的，为每一行为都存在事先向自己的事业本身，这是不可能的。 Thus the only alternative is that all human behavior must be completely caused by something external.因此唯一的办法，就是所有人类行为要完全所造成的一些外部因素。 Naturalistic determinists maintain that such things as heredity and environment are the external causes, whereas theistic determinists believe that God is the external cause of all human behavior.自然determinists保持这种事情，因为遗传和环境是外因，而有神论determinists相信上帝是外在原因，所有人类行为。
There are several problems with this argument.有几个问题，这种论点。 First, the argument misinterprets self determinism as teaching that human acts cause themselves.首先，这样的论点曲解自我决定论作为教学人类行为造成自己。 Self determinists, for example, do not believe that the plays in a football game cause themselves.自我determinists ，举例来说，不相信该扮演一个足球游戏事业本身。 Rather they maintain that the players execute the plays in a football game.而他们认为，球员们执行起的一场足球比赛。 Indeed it is the players that choose to play the game.事实上，它是播放器的选择玩游戏。 Thus the cause of a football game being played is to be found within the players of the game.因此，事业的一个足球游戏正在扮演的是找到玩家的游戏。 Self determinists would not deny that outside factors, such as heredity, environment, or God, had any influence.自我determinists不会否认，外界因素，如遗传，环境，或上帝，有任何影响。 However, they would maintain that any one of the people involved in the game could have decided not to play if they had chosen to do so.不过，他们会认为，任何一个人在比赛中可能已决定不参加，如果他们选择这样做。
Second, the argument for determinisim is self defeating.第二，论据determinisim是自我挫败。 A determinist must contend that both he and the nondeterminist are determined to believe what they believe.一决定论必须争辩说，他和nondeterminist决心要相信什么，他们相信的。 Yet the determinist attempts to convince the nondeterminist that determinism is true and thus ought to be believed.然而，决定论，试图说服nondeterminist说宿命论是事实，因此应以相信。 However, on the basis of pure determinism "ought" has no meaning.然而，在此基础上的纯决定论"应该" ，没有意义。 For "ought" means "could have and should have done otherwise."为"应该"是指"可以而且应该做，否则" 。 But this is impossible according to determinism.但是，这是不可能的，根据宿命论。 A way around this objection is for the determinist to argue that he was determined to say that one ought to accept his view.怎么绕过这一反对的是为决定论争辩说，他决心，也就是说，一个应该接受他的看法。 However, his opponent can respond by saying that he was determined to accept a contrary view.不过，他的对手可以回应说，他决心接受一个相反的观点。 Thus determinism cannot eliminate an opposing position.因此决定论并不能消除另一种相反的立场。 This allows the possibility for a free will position.这使得有可能为自由意志的立场。
Third, and finally, if naturalistic determinism were true, it would be self defeating, false, or be no view at all.第三个，也是最后，如果自然主义决定论属实的话，这将是战胜自我，虚假的，或者没有这个观点。 For in order to determine whether determinism was true there would need to be a rational basis for thought, otherwise no one could know what was true or false.对，以确定是否决定论是真实的存在，必须在合理的基础上的思考，否则，没有人能够知道什么是真的还是假的。 But naturalistic determinists believe that all thought is the product of nonrational causes, such as the environment, thus making all thought nonrational.但自然determinists相信，所有的思想是产品的非理性的原因，如环境，使所有的非理性思维。 On this basis no one could ever know if determinism were true or not.在此基础上，没有人能够知道，如果决定论是真实与否。 And if one argued that determinism was true, then the position would be self defeating, for a truth claim is being made to the effect that no truth claims can be made.如果有人认为宿命论是真的话，那么，则会造成自我挫败，为真理声称正在取得重大的影响，这不符合事实声称可以了。 Now if determinism is false, then it can be rationally rejected and other positions considered.现在，如果决定论是错误的，那么，可以理性地拒绝和其他职位的考虑。 But if it is neither true or false, then it is no view at all, since no claim to truth is being made.但如果它不是真的还是假的，那就不会有鉴于在所有的，因为不能要求真理是正在取得进展。 In either case, naturalistic determinism could not reasonably be held to be true.在这两种情况下，自然主义决定论无法合理地认为是正确的。
Another form of determinism is theistic determinism.另一种形式的宿命论，是有神论宿命论。 This is the view that all events, including man's behavior, are caused (determined) by God.这是认为，所有的活动，包括人的行为，是造成（待定） ，由上帝。 One of the more famous advocates of this view was the Puritan theologian Jonathan Edwards.其中一个比较著名的主张这一观点的是清教徒神学家乔纳森爱德华兹。 He maintained that the concept of free will or self determinism contradicted the sovereignty of God.他认为，观念的自由意志或自我决定论，违背主权的上帝。 If God is truly in control of all things, then no one could act contrary to his will, which is what self determinism must hold.如果上帝是真正在控制一切事物，那么谁也不能违背他的意愿，而这正是自我宿命论必须持有。 Hence, for God to be sovereign he must cause every event, be it human or otherwise.因此，上帝是主权他必须引起每一个事件，无论是人力还是在其他方面。
Edwards also argued that self determinism is self contradictory.爱德华兹也辩称，自我决定论是自我矛盾的。 For if man's will were in equilibrium or indifferent to any given event or decision, then his will would never act.如果以人的意志为在平衡或坐视任何特定事件或决定的，那么，他将永远不会采取行动。 Just as a scale cannot tip itself unless an outside force upsets the balance, so man's will could never act unless God moved it.正如一位规模不能完全秘诀本身除非外力打破平衡，所以人的意志绝不可法，除非上帝动议。 Thus to speak of human acts as self caused would be like speaking of nothing causing something.因此，发言的人的行为所造成的自我，将像在谈到造成什么东西。 But since every event must have a cause, self determinism, which denies this, must be self contradictory.但由于每一个事件必须有一个原因，自我决定论，否认这一点，必须自我矛盾的。
During Edwards's own day some thinkers objected to his view on the grounds that it ran contrary to the biblical evidence which supported human freedom (eg, Prov. 1:29 - 31; Heb. 11:24 - 26).爱德华兹在自己的一天一些思想家提出反对谈了自己的看法，理由是它违反了圣经中的证据，支持人的自由（如省1时29分-3 1条;以弗所书1 1:24- 26 ）。 Edwards responded in his Freedom of the Will that human freedom is not the power to do what one decides but rather what one desires.爱德华兹回应，在他的自由意志，即人的自由是没有权力做一个决定，而是一个人的欲望。 The cause of man's desires is God, and man always acts in accordance with them.事业的人的欲望是上帝，而人的行为总是按照他们。 Thus freedom is not uncaused, which is nonsensical, but caused by God.因此，新闻自由是不uncaused ，这是睁眼说瞎话，但所造成的上帝。
Like naturalistic determinism, theistic determinism may be objected to on several grounds.喜欢自然主义决定论，有神论宿命论可能反对的几个理由。 First, to view freedom as that which one desires is inadequate.首先，要查看自由，因为这其中的一个愿望是不够的。 People do not always do what they desire; no one desires to carry out the garbage or clean a dirty oven.人们并不总是做他们的愿望，任何人的欲望来进行垃圾或清洁肮脏的烘箱。 Further, people often desire to do what they do not decide to do, such as taking revenge on someone for wronging them.此外，人们常常渴望，使他们可以决定不这样做，如采取报复有人为wronging他们。
Second, according to self determinism, Edwards's position evidences a misunderstanding of free will.第二，要按照自我决定论，爱德华兹的立场铁证如山一种误解，我们的自由意志。 The acts of free human beings are not uncaused but self caused.该行为的自由人是不是uncaused而是自我造成的。 To say they are self caused is not to say that they arise out of nothing or exist prior to themselves.说他们是自我造成的，这不是说他们出现了从无到有，或存在事先对自己负责。 Such would be an uncaused or self caused being, which is nonsensical.例如将是一个uncaused或自我造成的，这是睁眼说瞎话。 However, self determinism maintains that man's exercise of his freedom is self caused becoming, which is not contradictory.然而，自我决定论认为，人类的行使他的自由是自我造成的成为，这是不矛盾的。 In other words, persons exist and can freely cause their own actions (not their own being).或者换句话说，人的存在，而且可以自由地引起他们自己的行动（而不是他们自己的作为） 。
Third, Edwards's argument suffers from a faulty view of man.第三，爱德华兹的说法患有站在一个错误的观点的人。 Human beings are not like a machine (scale) which cannot be moved until some outside force tips it in one direction or another.人是不是像一台机器（规模） ，不能动议，直至一些外力的提示，它在一个方向或另一个。 Rather, man is a person created in the image of God as a personal living soul (Gen. 1:26 - 27; 2:7), and he retains this image even after the fall (Gen. 9:6; 1 Cor. 11:7).相反，男子是一个人创造的形象，上帝看成是个人的活的灵魂（创1时26 -2 7; 2时0 7分） ，他保留了这一形象，即使在秋天（创9时0 6分， 1肺心病。 11时07分） 。 This image includes the ability to make choices and act upon them.这种形象包括有能力做出选择，并付诸行动。 Hence, since man is personal, it is at best inadequate to illustrate his behavior by impersonal, mechanical models, such as a scale.因此，在男子个人，它是最好的不足，说明自己的行为，按客观，机械模型，如规模。
And fourth, Edwards is mistaken when he argues that human freedom is contrary to God's sovereignty.第四，爱德华兹，是错误的时候，他认为人的自由是违背上帝的主权。 God sovereignly gave man his freedom by creating him a free creature, and God sovereignly continues to allow man to exercise his freedom by sustaining him moment by moment in existence (Col. 1:17).上帝sovereignly了男子自由，由他创造一个自由的造化，上帝sovereignly继续容许男子行使他的自由所承受他的时候时刻存在（上校1时17分） 。 Thus the sovereignty of God is not thwarted by human freedom but glorified through human freedom.因此，主权的上帝不是阻碍人的自由，但歌颂通过人的自由。 For God gave man free will, he sustains man so he can act freely, and he brings about all his purposes without violating man's free will.对于上帝给予了人的自由意志，他的立身之男子，这样他就可以自由行动，他带来了他的所有用途，在不违反人的自由意志。 As the Westminister Confession puts it, "Although in relation to the foreknowledge and decree of God, the first cause, all things come to pass immutably and infallibly, yet by the same providence he ordereth them to fall out, according to the nature of second causes, either necessarily, freely, or contingently" (V, ii).作为westminister认罪的说法， "虽然关系到foreknowledge法令和上帝的，第一个原因，一切事物来通过一成不变和infallibly ，但由同一普罗维登斯他ordereth他们落下，根据性质二原因，无论是必然的，畅所欲言，或contingently " （五，二） 。
There are at least three problems with this view.至少还有三个问题，这个看法。 First, Heisenberg's principle does not deal with causality but with predictability.第一，海森堡的原则，不涉及因果关系，但与可预测性。 Heisenberg maintained that the movement of subatomic particles was unpredictable and unmeasurable; he did not maintain that their movement was uncaused.海森堡保持着这项运动的subatomic粒子是难以预测和不可测;他不认为自己的运动uncaused 。 Thus this principle cannot be used to support indeterminism.因此，这个原则不能被用来支持indeterminism 。 Second, indeterminism unreasonably denies the principle of causality, namely, that every event has a cause.第二， indeterminism不合理否认原则的因果关系，即，每一个事件的一个原因。 Simply because one does not know what the cause is, is not proof that an event is not caused.仅仅因为一个不知道是什么原因，是没有证据证明某项活动并没有造成。 Such lack of knowledge only reflects our ignorance.这种缺乏知识不仅反映了我们的无知。 Third, indeterminism strips man of any responsible behavior.第三， indeterminism带的人，任何一个负责任的行为。 If human behavior is uncaused, then no one could be praised or blamed for anything he did.如果人类行为是uncaused ，那么没有人可以被称赞或指责的事情来做。 All human acts would be nonrational and nonmoral, thus no act could ever be a reasonable or responsible one.所有人类的行为，将非理性和nonmoral ，因此任何行为都不能认为这是合理或负责任的。
Indeterminism is unacceptable for a Christian. indeterminism是不能接受的是一个基督教。 For if indeterminism is true, then either the existence of God or any causal connection between God and the universe would have to be denied.如果indeterminism是真的话，那么无论是上帝存在的或任何因果关系之间的上帝和宇宙都须加以否认。 But clearly a Christian could not hold this, for the Christian position is that God created the world and he providentially sustains it and intervenes in its affairs (Matt. 6:25 - 32; Col. 1:15 - 16).但显然是一个基督徒不能举办这期，对于基督徒的立场是，上帝创造了世界，他providentially维系着它干预其内政。 （ 6点25分-3 2;上校1 :15- 16 ）。
Many object to self determinism on the grounds that if everything needs a cause, then so do the acts of the will.许多反对自我宿命论意见，理由是，如果一切需要的事业，那么这样的行为意志。 Thus it is often asked, What caused the will to act?因此，人们常常问，是什么原因采取行动的意愿？ The self determinist can respond to this question by pointing out that it is not the will of a person that makes a decision but the person acting by means of his will.自我决定论才能回应这个问题，指出，这是不是会一个人说，作出决定，但该人代理的方式他的意志。 And since the person is the first cause of his acts, it is meaningless to ask what the cause of the first cause is.而且由于该人是第一个原因他的行为，这是没有意义的，请问原因，第一个原因是。 Just as no outside force caused God to create the world, so no outside force causes people to choose certain actions.正如没有外力造成的上帝创造了世界，让任何外力，使人们选择某些行动。 For man is created in God's image, which includes the possession of free will.因为人是创造了上帝的形象，其中包括藏有自由意志。
Another objection often raised against self determinism is that biblical predestination and foreknowledge seem to be incompatible with human freedom.另一种反对意见，往往提出对自我决定论是圣经的宿命和foreknowledge似乎不符合人的自由。 However, the Bible does clearly teach that even fallen man has freedom of choice (eg, Matt. 23:37; John 7:17; Rom. 7:18; 1 Cor. 9:17; 1 Pet. 5:2; Philem. 14).然而，圣经是否清楚教导甚至下降男子已选择的自由（例如，马特。 23时37分;约翰7时17分;光碟。 7时18分， 1肺心病。 9时17分，一宠物。 5时02分; philem 14段） 。 Further, the Bible teaches that God predestines in accordance with his foreknowledge (1 Pet. 1:2).此外，圣经教导我们，神predestines按照他的foreknowledge （ 1宠物。 1:2 ） 。 Predestination is not based on God's foreknowledge (which would make God dependent upon man's choices) nor is it independent of God's foreknowledge (since all of God's acts are unified and coordinate).宿命，是不是基于上帝的foreknowledge （这将使神取决于人的选择） ，也不是独立于上帝的foreknowledge （因为所有的神的行为是统一的和协调） 。 Rather, God knowingly determines and determinately knows those who will accept his grace as well as those who will reject him.相反，上帝在明知确定并determinately知道那些人会接受他的恩典以及那些会拒绝他。
A further argument for free will is that God's commandments carry a divine "ought" for man, implying that man can and should respond positively to his commands.另一论点自由意志是上帝的诫命，进行一项神圣的"应该"就人类总体而言，这意味着男子可以，而且应该积极响应他的命令。 The responsibility to obey God's commands entails the ability to respond to them, by God's enabling grace.责任听从上帝的命令，需要的反应能力，对他们来说，都是神的恩典有利。 Furthermore, if man is not free, but all his acts are determined by God, then God is directly responsible for evil, a conclusion that is clearly contradicted by Scripture (Hab. 1:13; James 1:13 - 17).此外，如果人没有自由，但他的所有行为都取决于上帝，然后上帝又是直接负责的邪恶，一个结论，这显然是矛盾的经文（ hab. 1:13 ;詹姆斯1:13 -1 7） 。
Therefore, it seems that some form of self determinism is the most compatible with the biblical view of God's sovereignty and man's responsibility.因此，它似乎是某种形式的自我决定论，是最符合圣经的看法上帝的主权和人的责任。
NL
Geisler荷geisler
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
Augustine, The
Free Choice of the Will and On Grace and Free Will; B Holbach, The System of
Nature; W James, "The Dilemma of Determinism," in Pragmatism; M Luther, The
Bondage of the Will; R Taylor, Metaphysics; A Farrer, The Freedom of the
Will.奥古斯丁，自由选择的意志和对恩典和自由意志， B期霍尔巴赫，该系统的性质;瓦特詹姆斯， "两难的决定，
"在实用主义;米路德，桎梏的意志与r泰勒，形而上学; 1 farrer ，自由的意志。
Determinism is a name employed by writers, especially since J. Stuart Mill, to denote the philosophical theory which holds -- in opposition to the doctrine of free will -- that all man's volitions are invariably determined by pre-existing circumstances.宿命论是一个名称聘请作家，尤其是因为j.斯图尔特轧机，是指哲学理论的掌握-在反对以教条的自由意志-这一切人为的v o litions往往取决于事先存在的情况下。 It may take diverse forms, some cruder, some more refined.它可采取形式多样的，有的cruder ，有些更精致。
Biological and materialistic Determinism maintains that each of our voluntary acts finds its sufficient and complete cause in the physiological conditions of the organism.生物和物质决定论认为，我们每一个自愿的行为，认定其有足够的和完整的事业，在生理条件的有机体。 Psychological Determinism ascribes efficiency to the psychical antecedents.心理宿命论赋予效率，以心理前因。 In this view each volition or act of choice is determined by the character of the agent plus the motives acting on him at the time.在这种观点看来，每个意志或行为选择，是由性格的代理人，再加上动机代理他的时候。 Advocates of this theory, since Mill, usually object to the names, Necessarianism and Fatalism, on the ground that these words seem to imply some form of external compulsion, whilst they affirm only the fact of invariable sequence or uniform causal connectedness between motives and volition.倡导这一理论的，因为磨，通常是反对他们的姓名， necessarianism和宿命论的，其理由是这些话似乎在暗示某种形式的外部强迫的，虽然他们申明，只有事实的恒定序列或制服因果之间连通的动机和意愿。 Opposed to this view is the doctrine of Indeterminism, or what perhaps may more accurately be called Anti-determinism, which denies that man is thus invariably determined in all his acts of choice.反对这种观点是中庸indeterminism ，或用什么或许可以更准确地被称为反宿命论，它否认人是因此往往取决于他在所有的行为选择。 This doctrine has been stigmatized by some of its opponents as the theory of "causeless volition", or "motiveless choice"; and the name Indeterminism, is possibly not the best selection to meet the imputation.这一学说受到了指责，由它的一些对手，因为"理论causeless意志" ，或" motiveless选择" ，以及姓名indeterminism ，很可能不是最好的选择，以满足归责。 The objection is, however, not justified.反对的，但是，没有道理的。 The Anti-determinists, while denying that the act of choice is always merely the resultant of the assemblage of motives playing on the mind, teach positively that the Ego, or Self, is the cause of our volitions; and they describe it as a "free" or "self-determining" cause.反determinists ，虽然否认该法的选择是永远只是由此产生的组合动机玩心，教导正面自我，或自我，是导致我国volitions ;它们形容为"免费"或"自定"的事业。 The presence of some reason or motive, they ordinarily hold, is a necessary condition for every act of free choice, but they insist that the Ego can decide between motives.在场的一些原因或动机，他们通常持有，是一个必要条件，每一个行为的自由选择的权利，但他们坚持认为，我能决定的动机。 Choice is not, they maintain, uniformly determined by the pleasantest or the worthiest motive or collection of motives.选择是没有，他们坚称，一律由pleasantest或最有价值的动机，或收集的动机。 Nor is it the inevitable consequent of the strongest motive, except in that tautological sense in which the word strongest simply signifies that motive which as a matter of fact prevails.它也不是不可避免的后果的强烈动机，除了说同义反复的常识，其中最强烈的字眼，根本标志着动机是众所周知的事，其实普遍存在。 Determinism and the denial of free will seem to be a logical consequence of all monistic hypotheses.宿命论和剥夺个人自由意志似乎是一个合乎逻辑的后果，所有monistic假说。 They are obviously involved in all materialistic theories.他们显然是在所涉及的所有物质的理论。 For Materialism of every type necessarily holds that every incident in the history of the universe is the inevitable outcome of the mechanical and physical movements and changes which have gone before.对于唯物论的每一种必然认为，每一个事件，在历史上的宇宙，是必然的结果，力学和物理运动和变化，其中经历了前。 But Determinism seems to be an equally necessary consequence of monistic Idealism.但宿命论似乎是一个同样必然后果monistic唯心主义。 Indeed the main argument against monistic and pantheistic systems will always be the fact of free will.事实上，主要论点是对monistic和pantheistic系统将永远是事实，我们的自由意志。 Self-determination implies separateness of individuality and independence in each free agent, and thus entails a pluralistic conception of the universe.自决权意味着是分开的个性和独立性，在每一个自由球员，因此需要一个多元化的概念，宇宙中去。 (See DUALISM; MONISM.) In spite of the assertions of Determinists, no true logical distinction can be made between their view and that of Fatalism. （见二元;一元） ，尽管断言determinists ，就没有真正的逻辑上有区别，他们认为，这对宿命论的思想。 In both systems each of my volitions is as inexorably fated, or pre-determined, in the past conditions of the universe as the movements of the planets or the tides.在这两个系统我每次volitions是无情的命运，或预先确定的，在过去条件的宇宙，作为运动的行星或潮汐。 The opponents of Determinism usually insist on two lines of argument, the one based on the consciousness of freedom in the act of deliberate choice, the other on the incompatibility of Determinism with our fundamental moral convictions.反对宿命论通常坚持两条路线的争论，其中一个基于意识的自由，在该法的故意选择，对其他相抵触的决定论与我们的基本道德信念。 The notions of responsibility, moral obligation, merit, and the like, as ordinarily understood, would be illusory if Determinism were true.概念的责任，道义上的责任，择优的原则，并愿，因为通常理解的，将是一种假象，如果宿命论都是实话。 The theory is in fact fatal to ethics, as well as to the notion of sin and the fundamental Christian belief that we can merit both reward and punishment.该理论实际上是在致命的道德，以及为概念的单仲偕和根本的基督教信仰，我们可以都值得奖励和惩罚。 (See FREE WILL; ETHICS; FATALISM.) （见自由意志;伦理;宿命论） 。
Publication information Written by Michael Maher.出版信息该书由Michael马希尔。 Transcribed by Rick McCarty.转录由里克麦卡蒂。 The Catholic Encyclopedia, Volume IV.天主教百科全书，第四卷。 Published 1908. 1908年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat. nihil obstat 。 Remy Lafort, Censor.人头马lafort ，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教纽约
RELATION OF THE QUESTION TO DIFFERENT BRANCHES OF PHILOSOPHY有关的问题，以不同的分支哲学
HISTORY历史
Free Will in Ancient Philosophy自由意志，在古代哲学
Free Will and the Christian Religion自由意志与基督教
Catholic Doctrine天主教教义
Thomist and Molinist Theories thomist和molinist理论
Free will and the Protestant Reformers自由意志与新教改革者
Free Will in Modern Philosophy自由意志，在现代哲学
THE ARGUMENT论据
Proof证明
Objections反对
NATURE AND RANGE OF MORAL LIBERTY性质和范围的道德自由
CONSEQUENCES后果
The question of free will, moral liberty, or the liberum arbitrium of the Schoolmen, ranks amongst the three or four most important philosophical problems of all time.问题的自由意志，道德自由，或liberum arbitrium的schoolmen ，职级，其中3个或4个最重要的哲学问题的所有时间。 It ramifies into ethics, theology, metaphysics, and psychology.它ramifies到伦理学，神学，形而上学和心理学。 The view adopted in response to it will determine a man's position in regard to the most momentous issues that present themselves to the human mind.认为，通过在回应它，将决定一个人的立场，对于最重要的问题，在目前向人的头脑。 On the one hand, does man possess genuine moral freedom, power of real choice, true ability to determine the course of his thoughts and volitions, to decide which motives shall prevail within his mind, to modify and mould his own character?在一方面，没有人拥有真正的道德自由，权力，真正的选择，真正有能力，以确定过程中他的思想和volitions ，以决定那些动机为准在他的心目中，以修改及模具他自己的性格？ Or, on the other, are man's thoughts and volitions, his character and external actions, all merely the inevitable outcome of his circumstances?或者，另一方面，则是人为的思想和volitions ，他的性格和外部的行动，一切只是必然的结果，他的情况吗？ Are they all inexorably predetermined in every detail along rigid lines by events of the past, over which he himself has had no sort of control?它们都不可避免地预定在每一个细节沿刚性线，由过去的事件，而他自己却苦无形式的管制？ This is the real import of the free-will problem.这是真正进口的自由意志问题。
RELATION OF THE QUESTION TO DIFFERENT BRANCHES OF PHILOSOPHY有关的问题，以不同的分支哲学
(1) Ethically, the issue vitally affects the meaning of most of our fundamental moral terms and ideas. （ 1 ）在伦理上，这个问题非常影响的意思是我们大部分基本道义上讲与思路。 Responsibility, merit, duty, remorse, justice, and the like, will have a totally different significance for one who believes that all man's acts are in the last resort completely determined by agencies beyond his power, from that which these terms bear for the man who believes that each human being possessed of reason can by his own free will determine his deliberate volitions and so exercise a real command over his thoughts, his deeds, and the formation of his character.责任，择优的原则，职责，悔意，正义，等等，将有完全不同的意义，一个人认为，一切人的行为是在万不得已完全取决于机构超越他的权力，从这些条款承担该名男子世卫组织认为，每个人拥有的原因，可以由他自己的自由意志决定，他故意volitions等工作，真正的指挥权，他的思想，他的事迹，并形成他的性格。
(2) Theology studies the questions of the existence, nature and attributes of God, and His relations with man. （ 2 ）神学研究问题的存在，性质和属性的神，他的关系人。 The reconciliation of God's fore-knowledge and universal providential government of the world with the contingency of human action, as well as the harmonizing of the efficacy of supernatural grace with the free natural power of the creature, has been amongst the most arduous labours of the theological student from the days of St. Augustine down to the present time.和解的上帝的前列知识普及天赐政府对世界与应变的人的行动，以及为协调的功效有神灵的恩典与自由大自然的力量的造化，一直当中最艰巨的劳动的神学学生，由天圣奥古斯丁到现在的时间。
(3) Causality, change, movement, the beginning of existence, are notions which lie at the very heart of metaphysics. （ 3 ）因果关系，变化，运动，一开始存在，是概念，其中的核心所在的形而上学。 The conception of the human will as a free cause involves them all.观，人的意志是一个自由的原因牵涉到他们所有人。
(4) Again, the analysis of voluntary action and the investigation of its peculiar features are the special functions of Psychology. （ 4 ）再次，分析志愿行动，并调查其特有的功能，是特殊功能的心理。 Indeed, the nature of the process of volition and of all forms of appetitive or conative activity is a topic that has absorbed a constantly increasing space in psychological literature during the past fifty years.事实上，大自然的过程中的意志和一切形式的appetitive或意动活动是一个话题，同时也吸收了一种不断增加的空间，在心理文学在过去的五十年。
(5) Finally, the rapid growth of sundry branches of modern science, such as physics, biology, sociology, and the systematization of moral statistics, has made the doctrine of free will a topic of the most keen interest in many departments of more positive knowledge. （ 5 ）最后，快速增长的杂党支部的现代科学，如物理学，生物学，社会学，以及系统化的道德统计，作出了中庸的自由意志的一个话题最浓厚的兴趣，许多政府部门更积极知识。
HISTORY历史
Free Will in Ancient Philosophy自由意志，在古代哲学
The question of free will does not seem to have presented itself very clearly to the early Greek philosophers.问题，我们的自由意志似乎并没有介绍得十分明显，以早期希腊哲学家。 Some historians have held that the Pythagoreans must have allotted a certain degree of moral freedom to man, from their recognition of man's responsibility for sin with consequent retribution experienced in the course of the transmigration of souls.一些历史学家认为， pythagoreans必须有分配了一定程度的道德自由人，从他们认识到人的责任单与相应的报应的经历在这个过程中的轮回的灵魂。 The Eleatics adhered to a pantheistic monism, in which they emphasized the immutability of one eternal unchangeable principle so as to leave no room for freedom.该eleatics坚持一个pantheistic一元论，他们在强调变通的一个永恒的千古不变的原则，以不留下任何自由的空间。 Democritus also taught that all events occur by necessity, and the Greek atomists generally, like their modern representatives, advocated a mechanical theory of the universe, which excluded all contingency.德谟克利特也教导说，所有的事件发生必然与希腊atomists大致一样，其现代的代表，主张力学理论的宇宙，其中排斥一切应变。 With Socrates, the moral aspect of all philosophical problems became prominent, yet his identification of all virtue with knowledge and his intense personal conviction that it is impossible deliberately to do what one clearly perceives to be wrong, led him to hold that the good, being identical with the true, imposes itself irresistibly on the will as on the intellect, when distinctly apprehended.与苏格拉底，道德方面的所有哲学问题突出，但他的鉴定所有的美德与知识和他的个人信念，即这是不可能刻意做什么，显然仍是错的，这促使他认为好的，正完全相同的真实，对自己势不可挡地对将作为对智力，当明显逮捕。 Every man necessarily wills his greatest good, and his actions are merely means to this end.每一个男人一定遗嘱，他最大的善，他的行动只是手段来达到这个目的。 He who commits evil does so out of ignorance as to the right means to the true good.他犯了邪恶，所以出于无知，以正确的方式来真正的好。 Plato held in the main the same view.柏拉图举行的，主要有相同的看法。 Virtue is the determination of the will by the knowledge of the good; it is true freedom.德治是决心的，将是由知识的好，它是真正的自由。 The wicked man is ignorant and a slave.坏蛋的人是无知的奴隶。 Sometimes, however, Plato seems to suppose that the soul possessed genuine free choice in a previous life, which there decided its future destiny.但是，有时柏拉图似乎假定灵魂，拥有真正的自由选择，在以前的生活中，其中有决定自己未来的命运。 Aristotle disagrees with both Plato and Socrates, at least in part.亚里士多德不同意双方柏拉图与苏格拉底的，至少在一部分。 He appeals to experience.他呼吁经验。 Men can act against the knowledge of the true good; vice is voluntary.男人可以对法的认识，真正的好;副主席是自愿的。 Man is responsible for his actions as the parent of them.男子是负责他的行动作为母公司的。 Moreover his particular actions, as means to his end, are contingent, a matter of deliberation and subject to choice.此外，他特别行动，是指以他的结局，是队伍中的一个问题，审议并受选择。 The future is not all predictable.未来是不是所有的可预测性。 Some events depend on chance.有些活动要靠机会。 Aristotle was not troubled by the difficulty of prevision on the part of his God.亚里士多德并不困扰的难度预知对他的部分神。 Still his physical theory of the universe, the action he allots to the noûs poietkós, and the irresistible influence exerted by the Prime Mover make the conception of genuine moral freedom in his system very obscure and difficult.还有他的物理理论的宇宙，他的行动allots向noûs poietkós ，以及不可抗拒的影响，不可能毕其功于一役原动机，使观真正的道德自由，在他的制度很模糊性和难度。 The Stoics adopted a form of materialistic Pantheism.该stoics通过某种形式的唯物主义泛神论。 God and the world are one.上帝和世界都是一个。 All the world's movements are governed by rigid law.世界上所有的动作都是由刚性的规定。 Unvaried causality unity of design, fatalistic government, prophecy and foreknowledge--all these factors exclude chance and the possibility of free will.不变因果的统一设计，听天由命的政府，预言和foreknowledge -所有这些因素排除在外的机会和可能性，我们的自由意志。 Epicurus, oddly in contrast here with his modern hedonistic followers, advocates free will and modifies the strict determinism of the atomists, whose physics he accepts, by ascribing to the atoms a clinamen, a faculty of random deviation in their movements.其半径，奇怪的反差，在这里与他的现代享乐主义的信徒，主张自由意志和修改的严格决定论的atomists ，其物理他接受，所指称向原子一clinamen ，系随机偏差，在他们的行踪。 His openly professed object, however, in this point as in the rest of his philosophy, is to release men from the fears caused by belief in irresistible fate.他的公开自称对象，不过，在这一点，作为在休息的他的哲学思想，是要释放的男子从恐惧所造成的信念，在不可抗拒的命运。
Free Will and the Christian Religion自由意志与基督教
The problem of free will assumed quite a new character with the advent of the Christian religion.问题，我们的自由意志承担了不少新的特色来临的基督教。 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.该学说认为，上帝创造了人，已经命令他必须服从道德律，并已承诺要奖赏或惩罚他，为遵守或违反这一法律，使现实的道德自由的问题，超然的重要性。 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 colour of his eyes.除非男子是真正的自由，他不能理直气壮地追究责任，为他的行动，任何多为自己的出生日期或肤色的他的眼睛。 All alike are inexorably predetermined for him.一切都不可阻挡地预定了。 Again, the difficulty of the question was augmented still further by the Christian dogma of the fall of man and his redemption by grace.再次，困难的问题是增强还是进一步由基督教教义的秋季男子和他的救赎，由恩典。 St. Paul, especially in his Epistle to the Romans, is the great source of the Catholic theology of grace.圣保禄，尤其是在他的书中说，罗马人，是伟大的来源天主教神学的恩典。
Catholic Doctrine天主教教义
Among the early Fathers of the Church, St. Augustine stands pre-eminent in his handling of this subject.其中早期教会的神父，圣奥古斯丁停机前知名他在处理这方面的问题。 He clearly teaches the freedom of the will against the Manichæeans, but insists against the Semipelageians on the necessity of grace, as a foundation of merit.他明确任教的自由意志，对manichæeans ，但坚持反对semipelageians关于必须恩典，作为一个基础，是有道理的。 He also 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.他还强调了非常强烈的绝对统治上帝超过男性的遗嘱由他的全能和无所不知-通过无限存储，因为它被的动机，他曾在他的处置从所有永恒，以及由f oreknowledge这些哪该会的每个人都将自由地同意。 St. Augustine's teaching formed the basis of much of the later theology of the Church on these questions, though other writers have sought to soften the more rigorous portions of his doctrine.圣奥古斯丁的教学建制的基础上的很大一部分后来神学教会对这些问题，但其他作者试图软化了更严格的部分，他的教义。 This they did especially in opposition to heretical authors, who exaggerated these features in the works of the great African Doctor and attempted to deduce from his principles a form of rigid predeterminism little differing from fatalism.他们这样做，特别是在反对邪教的作者，他们夸大了这些特点，在工程的伟大非洲的医生，并企图推论，他的原则的一种形式僵化predeterminism一点不同于宿命论的思想。 The teaching of St. Augustine is developed by St. Thomas Aquinas both in theology and philosophy.教学中的圣奥古斯丁，是由圣托马斯阿奎那无论是在神学和哲学。 Will is rational appetite.将是理性的胃口。 Man necessarily desires beatitude, but he can freely choose between different forms of it.男子一定beatitude欲望，但他可以自由地选择不同形式的。 Free will is simply this elective power.自由意志很简单，就是选任权力。 Infinite Good is not visible to the intellect in this life.无限好，是不可见的，以智力在此生活。 There are always some drawbacks and deficiencies in every good presented to us.总有那么一些缺点和不足，在每一个好提交给我们。 None of them exhausts our intellectual capacity of conceiving the good.他们之中没有排气管我们的智慧能力，构思好的方向发展。 Consequently, in deliberate volition, not one of them completely satiates or irresistibly entices the will.因此，在故意的意志，他们没有一个人完全satiates还是势不可挡地引诱意志。 In this capability of the intellect for conceiving the universal lies the root of our freedom.在这方面的能力的智力为构思普遍所在的根源，我们的自由。 But God possesses an infallible knowledge of man's future actions.但是上帝拥有一个犯错的知识人的未来的行动。 How is this prevision possible, if man's future acts are not necessary?怎么会这样预知可能的，如果人的未来行为是不是有必要呢？ God does not exist in time.上帝不存在的时间。 The future and the past are alike ever present to the eternal mind as a man gazing down from a lofty mountain takes in at one momentary glance all the objects which can be apprehended only through a lengthy series of successive experiences by travellers along the winding road beneath, in somewhat similar fashion the intuitive vision of God apprehends simultaneously what is future to us with all it contains.未来和过去是完全一样的存在，以永恒的心态，一名男子正在凝视下，从崇高的山区需在一个短暂的一瞥所有物体，可以被逮捕，只有通过一个漫长的一系列连续的经验，由旅客沿着曲折的道路下方在有点类似时装直观的视觉神逮捕，同时什么是未来向我们提出的所有内容。 Further, God's omnipotent providence exercises a complete and perfect control over all events that happen, or will happen, in the universe.此外，上帝的无所不能的普罗维登斯演习的一个完整和完善控制一切的事件发生，或将发生，在宇宙中。 How is this secured without infringement of man's freedom?怎么会这样担保不受侵犯人的自由吗？ Here is the problem which two distinguished schools in the Church--both claiming to represent the teaching, or at any rate the logical development of the teaching of St. Thomas--attempt to solve in different ways.这里是一个问题，这两个杰出的学校，在教会里-都声称代表的教学，或在任何利率合乎逻辑的发展，教学的圣托马斯-试图解决方式不同。 The heresies of Luther and Calvin brought the issue to a finer point than it had reached in the time of Aquinas, consequently he had not formally dealt with it in its ultimate shape, and each of the two schools can cite texts from the works of the Angelic Doctor in which he appears to incline towards their particular view.该异端邪说的路德和卡尔文所带来的问题，以更细一点，比它已达成的时候，阿奎那，因此，他还没有正式处理的，它在它的最终形成，并每两所学校可以举出文本，从工程的天使般的医生，而他似乎倾向于其特殊的观点。
Thomist and Molinist Theories thomist和molinist理论
The Dominican or Thomist solution, as it is called, teaches in brief that God premoves each man in all his acts to the line of conduct which he subsequently adopts.多米尼加或thomist解决方案，因为它是所谓的，任教于简短的上帝premoves每个男人在他的所有行为，以线的行为，他随后通过。 It holds that this premotive decree inclines man's will with absolute certainty to the side decreed, but that God adapts this premotion to the nature of the being thus premoved.它认为，这premotive法令倾向以人的意志绝对肯定地向方发布命令，但上帝适应化修改，这premotion向大自然的福祉，因此premoved 。 It argues that as God possesses infinite power He can infallibly premove man--who is by nature a free cause--to choose a particular course freely, whilst He premoves the lower animals in harmony with their natures to adopt particular courses by necessity.该报告认为，由于上帝拥有无限权力，他能infallibly premove男子-谁是由本质上是一个自由的事业-选择某一课程，畅所欲言，而他p r emoves低下动物和谐相处其性质采取特别课程的必要性。 Further, this premotive decree being inevitable though adapted to suit the free nature of man, provides a medium in which God foresees with certainty the future free choice of the human being.此外，这项法令premotive正在不可避免的，虽然适合免费性质的人，提供了一个媒介，在上帝预见肯定未来的自由选择的人。 The premotive decree is thus prior in order of thought to the Divine cognition of man's future actions.该premotive法令，因此，事先为了思路，以神圣的认知，人的未来行动。 Theologians and philosophers of the Jesuit School, frequently styled Molinists, though they do not accept the whole of Molina's teaching and generally prefer Francisco Suárez's exposition of the theory, deem the above solution unsatisfactory.神学家和哲学家的耶稣会学校，频频施展molinists ，虽然他们不接受全莫利纳的教学和一般喜欢弗朗西斯科苏亚雷斯的论述的理论，认为上述解决办法不理想。 It would, they readily admit, provide sufficiently for the infallibility of the Divine foreknowledge and also for God's providential control of the world's history; but, in their view, it fails to give at the same time an adequately intelligible account of the freedom of the human will.它会，他们愿意承认，提供足以为infallibility的神圣foreknowledge ，也是上帝的天赐控制整个世界的历史，但在他们看来，它未能给予在同一时间内充分理解到自由的人的意志。 According to them, the relation of the Divine action to man's will should be conceived rather as of a concurrent than of a premotive character; and they maintain that God's knowledge of what a free being would choose, if the necessary conditions were supplied, must be deemed logically prior to any decree of concurrence or premotion in respect to that act of choice.据他们说，相关的神圣行动，以人的意志为应构思，而不是作为一个并行比一premotive品格;他们认为，上帝的知识，对什么是自由的人会选择，如果必要的条件，提供了，必须当作逻辑之前，任何法令的竞合或premotion在尊重该法令的选择。 Briefly, they make a threefold distinction in God's knowledge of the universe based on the nature of the objects known--the Divine knowledge being in itself of course absolutely simple.简单地说，他们作出了三倍区别，在上帝的宇宙知识的基础上的性质，对象，被称为-神圣知识本身当然绝对简单。 Objects or events viewed merely as possible, God is said to apprehend by simple intelligence (simplex intelligentia).物体或事件仅仅看作是可能的，上帝是说，逮捕由简单的智慧（单工intelligentia ） 。 Events which will happen He knows by vision (scientia visionis).事件会发生，他知道以愿景（科学visionis ） 。 Intermediate between these are conditionally future events--things which would occur were certain conditions fulfilled.中间之间，这些都是有条件未来事件-这件事会发生某些条件履行。 God's knowledge of this class of contingencies they term scientia media.上帝的知识，这一类突发事件，他们任期内的知识传播媒介。 For instance Christ affirmed that, if certain miracles had been wrought in Tyre and Sidon, the inhabitants would have been converted.例如基督申明的是，如果某些奇迹已经紧张得要命，在提尔和西顿，居民将得以转化。 The condition was not realized, yet the statement of Christ must have been true.符合有关条件未能实现，但在声明中的基督，必须有正确的。 About all such conditional contingencies propositions may be framed which are either true or false--and Infinite Intelligence must know all truth.对于所有此类有条件应急命题可能诬陷，这是真还是假-和无穷智慧必须知道所有的真相。 The conditions in many cases will not be realized, so God must know them apart from any decrees determining their realization.条件，在许多情况下将无法实现，所以上帝要知道，他们除了从任何法令，确定其实现。 He knows them therefore, this school holds, in seipsis, in themselves as conditionally future events.他知道他们，因此，这所学校举行，在seipsis ，在自己有条件，后世之师。 This knowledge is the scientia media, "middle knowledge", intermediate between vision of the actual future and simple understanding of the merely possible.这方面的知识，是知识媒体， "中的知识" ，中间之间的远见未来实际和简单的了解仅仅是可能的。 Acting now in the light of this scientia media with respect to human volitions, God freely decides according to His own wisdom whether He shall supply the requisite conditions, including His co-operation in the action, or abstain from so doing, and thus render possible or prevent the realization of the event.代理，现在在这个知识媒体与尊重人类volitions ，上帝自由地决定根据他自己的智慧，他是否应当提供必要的条件，包括他的通力合作，使这项行动，或弃权，没有这样做，从而使尽可能或阻止实现该项活动。 In other words, the infinite intelligence of God sees clearly what would happen in any conceivable circumstances.或者换句话说，无穷的智慧神洞若观火，会发生什么事，在任何情况下，可以想象的。 He thus knows what the free will of any creature would choose, if supplied with the power of volition or choice and placed in any given circumstances.因此，他知道什么是自由意志的任何动物都会选择，如果供应与电力的意志或选择和放置在任何特定的情况而定。 He now decrees to supply the needed conditions, including His corcursus, or to abstain from so doing.他现在的法令，以供应所需的条件，其中包括他corcursus ，或弃权，没有这样做。 He thus holds complete dominion and control over our future free actions, as well as over those of a necessary character.因此，他拥有完整的统治和控制，我们未来的自由行动，以及对这些的一个必要特征。 The Molinist then claims to safeguard better man's freedom by substituting for the decree of an inflexible premotion one of concurrence dependent on God's prior knowledge of what the free being would choose.该molinist然后索赔，以保障更好的人的自由所取代该法令的僵化premotion之一竞合依赖于上帝的事先知道什么免费目前还是会选择。 If given the power to exert the choice.如果赋予权力，尽自己的选择。 He argues that he exempts God more clearly from all responsibility for man's sins.他辩称，他豁免前上帝更清楚地从所有责任人的罪孽。 The claim seems to the present writer well founded; at the same time it is only fair to record on the other side that the Thomist urges with considerable force that God's prescience is not so understandable in this, as in his theory.索赔似乎到现在的作家，以及成立，在同一时间内，它是唯一公平的，以记录在另一边说， thomist敦促以相当大的力量就是神的之明，是不是可以理解，在这方面，正如在他的理论。 He maintains, too, that God's exercise of His absolute dominion over all man's acts and man's entire dependence on God's goodwill are more impressively and more worthily exhibited in the premotion hypothesis.他坚持，也就是神的行使他的绝对统治一切人的行为和人的整个依赖上帝的善意，更令人印象深刻和更多的抱负，展示在premotion假说。 The reader will find an exhaustive treatment of the question in any of the Scholastic textbooks on the subject.读者会发现一个详尽的治疗问题，在任何有关学术教科书对此事的意见。
Free will and the Protestant Reformers自由意志与新教改革者
A leading feature in the teaching of the Reformers of the sixteenth century, especially in the case of Luther and Calvin, was the denial of free will.领先的特点，在教学中的改革者的16世纪，特别是在案件路德和卡尔文被剥夺自由意志。 Picking out from the Scriptures, and particularly from St. Paul, the texts which emphasized the importance and efficacy of grace, the all-ruling providence of God, His decrees of election or predestination, and the feebleness of man, they drew the conclusion that the human will, instead of being master of its own acts, is rigidly predetermined in all its choices throughout life.采摘从诵经，特别是来自圣保罗，文本，其中强调的重要性和有效性的恩典，所有执政的普罗维登斯的上帝，他的法令，选举或宿命，以及衰弱的男子，他们得出的结论人的意志，而不是被主宰自己的行为，是硬性预定在其所有的选择，在整个人生。 As a consequence, man is predestined before his birth to eternal punishment or reward in such fashion that he never can have had any real free-power over his own fate.因此，男子是命中注定前他出生时，以永恒的惩罚或奖励，在这样的口吻表示，他从未有过任何真正的自由权，他自己的命运。 In his controversy with Erasmus, who defended free will, Luther frankly stated that free will is a fiction, a name which covers no reality, for it is not in man's power to think well or ill, since all events occur by necessity.在他的争议与伊拉斯谟，他们捍卫了自由意志，路德坦率地表示，自由意志是一个虚构，一个名字，其中包括没有任何现实的，因为它不是在人的权力，认为变好或变坏，因为所有的事件发生所必需的。 In reply to Erasmus's "De Libero Arbitrio", he published his own work, "De Servo Arbitrio", glorying in emphasizing man's helplessness and slavery.在回答伊拉斯谟的"时点的Libero arbitrio " ，他发表了他自己的工作， "德伺服arbitrio " ， glorying在强调人的无助和奴役。 The predestination of all future human acts by God is so interpreted as to shut out any possibility of freedom.该宿命未来所有人类的行为是由上帝是这样解释的，以封杀任何可能的自由。 An inflexible internal necessity turns man's will whithersoever God preordains.灵活的内部必要性轮流以人的意志为whithersoever上帝preordains 。 With Calvin, God's preordination is, if possible, even more fatal to free will.与卡尔文上帝的钦点的是，如果可能的话，更是致命的自由意志。 Man can perform no sort of good act unless necessitated to it by God's grace which it is impossible for him to resist.男子可以执行任何形式的良好行为，除非有必要给它的上帝的恩典，这是不可能的，他抗拒。 It is absurd to speak of the human will "co-operating" with God's grace, for this would imply that man could resist the grace of God.它的荒谬发言的人的意志的"合作经营" ，与上帝的恩典，因为这将意味着这名男子能抗拒上帝的恩典。 The will of God is the very necessity of things.上帝的意志是非常有必要的事情。 It is objected that in this case God sometimes imposes impossible commands.它是反对说，在这种情况下，上帝有时施加不可能的命令。 Both Calvin and Luther reply that the commands of God show us not what we can do but what we ought to do.双方卡尔文和路德答复中表示，指令的上帝告诉我们，没有我们所能做的，但我们所应该做的。 In condemnation of these views, the Council of Trent declared that the free will of man, moved and excited by God, can by its consent co-operate with God, Who excites and invites its action; and that it can thereby dispose and prepare itself to obtain the grace of justification.在谴责这些意见后，会遄宣布自由意志为转移的，感动和兴奋，上帝，可以由它的同意合作经营与神，人兴奋，并请其行动，并认为它可以从而处置，并做好准备获得宽限期的理由。 The will can resist grace if it chooses.该会都无法抗拒的恩典，如果它选择。 It is not like a lifeless thing, which remains purely passive.它是不是像一个没有生命的东西，这仍然是纯粹被动的。 Weakened and diminished by Adam's fall, free will is yet not destroyed in the race (Sess. VI, cap. i and v).弱化，并削弱亚当的降临，自由意志是没有毁在正式比赛中（ sess.六，帽，我和其他五） 。
Free Will in Modern Philosophy自由意志，在现代哲学
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.虽然从笛卡尔开始，哲学变得越来越脱离神学，仍是神学的意义，尤其是这一问题，一直认为是可以达到的最高的时刻。 Descartes himself at times clearly maintains the freedom of the will (Meditations, III and IV).笛卡尔自己的时候，清楚地保持着自由意志（沉思，三和四） 。 At times, however, he attenuates this view and leans towards a species of providential determinism, which is, indeed, the logical consequence of the doctrines of occasionalism and the inefficacy of secondary causes latent in his system.有些时候，不过，他的衰减这一观点和倾向某一物种的天赐宿命论，它确实是合乎逻辑的后果，该学说occasionalism和无效的二次原因潜伏在他的体系。
Malebranche developed this feature of Descartes's teaching.马勒伯朗士发达国家的这一特点笛卡尔对他的教诲。 Soul and body cannot really act on each other.灵魂和身体不能真正对对方的经验。 The changes in the one are directly caused by God on the occasion of the corresponding change in the other.变化的一个直接造成对上帝之际，相应的变化，在其他。 So-called secondary causes are not really efficacious.那些所谓次要原因，是不是真的有效。 Only the First Cause truly acts.只有第一个原因，真正的行为。 If this view be consistently thought out, the soul, since it possesses no genuine causality, cannot be justly said to be free in its volitions.如果这一观点得到一贯思想，灵魂，因为它不拥有任何真正的因果关系，不能理直气壮地说是免费的，在其volitions 。 Still, as a Catholic theologian, Malebranche could not accept this fatalistic determinism.尽管如此，作为天主教神学家，马勒伯朗士不能接受这个听天由命的宿命论。
Accordingly he defended freedom as essential to religion and morality.因此，他捍卫新闻自由非常重要的宗教和道德。 Human liberty being denied, God should be deemed cruel and unjust, whilst duty and responsibility for man cease to exist.人的自由被剥夺，上帝应视为残酷和不公正的，而义务和责任人不再存在。 We must therefore be free.因此，我们必须得到自由。 Spinoza was more logical.斯宾诺莎是更合乎逻辑的。 Starting from certain principles of Descartes, he deduced in mathematical fashion an iron-bound pantheistic fatalism which left no room for contingency in the universe and still less for free will.从某些原则的笛卡儿，他推导出数学时装铁势必pantheistic宿命论而没有留下余地应变在宇宙中，仍不足为自由意志。 In Leibniz, the prominence given to the principle of sufficient reason, the doctrine that man must choose that which the intellect judges as the better, and the optimistic theory that God Himself has inevitably chosen the present as being the best of all possible worlds, these views, when logically reasoned out, leave very little reality to free will, though Leibniz set himself in marked opposition to the monistic geometrical necessarianism of Spinoza.在莱布尼兹，突出了这一原则，有足够的理由，这个学说认为，人必须选择其中智力法官向好，乐观论上帝本人已无可避免地选择了目前被认为最好的一切可能的世界中，这些意见，从逻辑上的时候，理性的，休假很少的现实，以自由意志，尽管莱布尼茨设置自己的标志，反对以monistic几何necessarianism斯宾诺莎。
In England the mechanical materialism of Hobbes was incompatible with moral liberty, and he accepted with cynical frankness all the logical consequences of his theory.在英国是机械唯物论的霍布斯是不符合道德自由，而且他接受了玩世不恭的坦诚一切合乎逻辑的后果，他的理论。 Our actions either follow the first appetite that arises in the mind, or there is a series of alternate appetites and fears, which we call deliberation.我们的行动要么跟上第一食欲产生在他心中，还是存在着一系列的候补欲望与恐惧中，我们称之为审议。 The last appetite or fear, that which triumphs, we call will.最近食欲或恐惧，那胜利，我们呼吁会。 The only intelligible freedom is the power to do what one desires.唯一的理解自由是权力做什么的一个愿望。 Here Hobbes is practically at one with Locke.这里霍布斯实际上是一个与骆家辉。 God is the author of all causes and effects, but is not the author of sin, because an action ceases to be sin if God wills it to happen.上帝是作者的所有成因和影响，但不是作者的罪过，因为一个行动不再是罪过，如果上帝的意志，这都可能发生。 Still God is the cause of sin.还是神，是导致罪恶的。 Praise and blame, rewards and punishments cannot be called useless, because they strengthen motives, which are the causes of action.赞扬和指责，兑现奖惩，不能称为没用，因为他们加强动机，这是诉讼权。 This, however, does not meet the objection to the justice of such blame or praise, if the person has not the power to abstain from or perform the actions thus punished or rewarded.不过，这并不符合反对以司法的这种指责或赞美，如果这个人有没有权力以弃权或执行行动，因此受到惩罚或奖赏。 Hume reinforced the determinist attack on free will by his suggested psychological analysis of the notion or feeling of "necessity".休谟，强化了决定论攻击的自由意志，由他的建议，心理分析的概念或感觉的"必要性" 。 The controversy, according to him, has been due to misconception of the meaning of words and the error that the alternative to free will is necessity.这场争论，据他介绍，已因误解的字义和误差表示，替代自由意志是必须的。 This necessity, he says, is erroneously ascribed to some kind of internal nexus supposed to bind all causes to their effects, whereas there is really nothing more in causality than constant succession.这种必要性，他说，是错误地归因于某种内在的联系来约束所有的原因及其影响，而实在没有什么更多的因果关系比不断继承。 The imagined necessity is merely a product of custom or association of ideas.该想象的必要性，只不过是一个产品的定制或协会的想法。 Not feeling in our acts of choice this necessity, which we attribute to the causation of material agents, we mistakenly imagine that our volitions have no causes and so are free, whereas they are as strictly determined by the feelings or motives which have gone before, as any material effects are determined by their material antecedents.没有感觉，在我们的行为，选择这个必要性，而我们的属性，以因果关系的物质代理商，我们错误地想象我们volitions没有原因等，是免费的，而他们是严格确定的感情或动机都已宣布之前，因为任何物质的影响，主要取决于他们的物质前因。 In all our reasonings respecting other persons, we infer their future conduct from their wonted action under particular motives with the same sort of certainty as in the case of physical causation.在我们所有的reasonings尊重其他人，我们可以推断其未来的行为，从他们的wonted行动受到特别的动机与同类确定性的情况一样，物理因果关系。
The same line of argument was adopted by the Associationist School down to Bain and JS Mill.按照同样的论据是通过由associationist学校下降到贝恩和js轧机。 For the necessity of Hobbes or Spinoza is substituted by their descendants what Professor James calls a "soft determinism", affirming solely the invariable succession of volition upon motive.对于必要性霍布斯或斯宾诺莎是取代他们的后裔什么教授詹姆斯称之为"软宿命论" ，申明完全不变的继承意愿后动机。 JS Mill merely developed with greater clearness and fuller detail the principles of Hume. js轧机只是发达国家有更大的清晰和更详细的原则休谟。 In particular, he attacked the notion of "constraint" suggested in the words necessity and necessarianism, whereas only sequence is affirmed.尤其是，他攻击的概念， "牵制"建议，在字的必要性和necessarianism ，而只有顺序是肯定的。 Given a perfect knowledge of character and motives, we could infallibly predict action.鉴于一个完美的知识的性质和动机，我们可以infallibly预测的行动。 The alleged consciousness of freedom is disputed.据称意识的自由是有争议的。 We merely feel that we choose, not that we could choose the opposite.我们只是觉得我们的选择，不是我们可以选择相反。 Moreover the notion of free will is unintelligible.此外概念的自由意志是不知所云。 The truth is that for the Sensationalist School, who believe the mind to be merely a series of mental states, free will is an absurdity.事实的真相是，为追求轰动效应的学校，他们相信的态度仅仅是一系列的精神状态的自由意志，是一种荒谬。 On the other side, Reid, and Stewart, and Hamilton, of the Scotch School, with Mansel, Martineau, WJ Ward, and other Spiritualist thinkers of Great Britain, energetically defended free will against the disciples of Hume.在另一边，瑞德和斯图尔特和汉密尔顿的苏格兰学校，与mansel ， martineau ， WJ通信公司的病房，和其他spiritualist思想家大不列颠，大力捍卫了自由意志，对弟子的休姆。 They maintained that a more careful analysis of volition justified the argument from consciousness, that the universal conviction of mankind on such a fact may not be set aside as an illusion, that morality cannot be founded on an act of self-deception; that all languages contain terms involving the notion of free will and all laws assume its existence, and that the attempt to render necessarianism less objectionable by calling it determinism does not diminish the fatalism involved in it.他们认为，一个更仔细的分析是自愿有道理的论点，从意识，即世界的信念，人类对这样一个事实未必预留作为一种幻想，认为道德不能建立在对行为的自我欺骗;所有语文含有条款涉及概念的自由意志与所有法律都假定其存在，并认为，试图使necessarianism那么反感，所谓宿命论并不降低宿命论卷入。 The truth that phenomenalism logically involves determinism is strikingly illustrated in Kant's treatment of the question.真理phenomenalism逻辑涉及宿命论是惊人地说明康德的问题的处理。 His well-known division of all reality into phenomena and noumena is his key to this problem also.他的著名的分工都结合实际现象和本体是他的关键，这个问题也。 The world as it appears to us, the world of phenomena, including our own actions and mental states, 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.这个世界，因为它在我们看来，世界上的现象，包括我们自己的行动和精神状态的，只能根据所构思的形式，时间和主题，以一类的因果关系，因此，一切都在世界上的经验，先后发生根据自然规律的，那就是我们的一切行动都是硬性确定。 But, on the other hand, freedom is a necessary postulate of morality: "Thou canst, because thou oughtest."但是，另一方面，自由是一个必要的公设的道德： "你canst的，因为你oughtest " 。 The solution of the antinomy is that the determinism concerns only the empirical or phenomenal world.解决这一悖论的是，该决定只涉及实证或以惊人的世界。 There is no ground for denying liberty to the Ding an sich.有没有理由否定自由向丁的Sich 。 We may believe in transcendental freedom, that we are noumenally free.我们可以相信，在先验自由，我们是noumenally免费的。 Since, moreover, the belief that I am free and that I am a free cause, is the foundation stone of religion and morality, I must believe in this postulate.此后，而且，相信我的自由和我是一个自由的事业，是为了奠定基础，宗教和道德，我必须相信，在这一假设。 Kant thus gets over the antinomy by confining freedom to the world of noumena, which lie outside the form of time and the category of causality, whilst he affirms necessity of the sensible world, bound by the chain of causality.康德因此获得超过悖论局限于自由世界的本体，这就是外界的形式，时间及种类的因果关系，虽然他申明的必要性，有理智的世界，约束连锁的因果关系。 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.除了一般的反对康德的体制，一个严重的困难，关键在于一个事实，即所有的人的行为-他的整个道德生活，因为这是暴露在实际经验或是他人或自己-是属于这种观点认为，以惊人的世界和这么硬性确定。
Though much acute philosophical and psychological analysis has been brought to bear on the problem during the last century, it cannot be said that any great additional light has been shed over it.尽管有很多尖锐的哲学和心理学分析，已提请承受问题，在上个世纪，但并不能说，任何伟大的增加轻已摆脱它。 In Germany, Schopenhauer made will the noumenal basis of the world and adopted a pessimistic theory of the universe, denying free will to be justified by either ethics or psychology.在德国，叔本华将作出本体的基础上的世界，并通过了悲观论的宇宙，否认自由意志，要说明理由或道德或心理学。 On the other hand, Lotze, in many respects perhaps the acutest thinker in Germany since Kant, was an energetic defender of moral liberty.另一方面，关于lotze ，在许多方面也许acutest思想家，在德国自康德，是一个充满活力的维护者道德自由。 Among recent psychologists in America Professors James and Ladd are both advocates of freedom, though laying more stress for positive proof on the ethical than on the psychological evidence.在最近的心理学家，在美国教授詹姆斯和雷德都是主张自由，但更注重为积极举证责任伦理比对心理的证据。
THE ARGUMENT论据
As the main features of the doctrine of free will have been sketched in the history of the problem, a very brief account of the argument for moral freedom will now suffice.作为主要特征的教义的自由意志已经勾画出在过去的历史问题，这是一个很简单交代了论据道德自由，现在就够了。 Will viewed as a free power is defined by defenders of free will as the capacity of self-determination.将看作是一个自由的权力，是指由捍卫我们的自由意志为自我发展的能力的决心。 By self is here understood not a single present mental state (James), nor a series of mental states (Hume and Mill), but an abiding rational being which is the subject and cause of these states.自此理解为不是一个单一的，目前精神状态（詹姆斯） ，也没有一系列的心理状态（休姆和轧机） ，而是一种理性守法正在这是主题，并引起这些国家的。 We should distinguish between:我们应当区分：
spontaneous acts, those proceeding from an internal principle (eg the growth of plants and impulsive movements of animals);自发的行为，那些从内部原则（如植物的生长和浮躁变动的动物） ;
voluntary acts in a wide sense, those proceeding from an internal principle with apprehension of an end (eg all conscious desires);自愿行为，在广泛的意义上说，这些从内部原理与惶惑的结束（如所有的自觉愿望） ;
and, finally those voluntary in the strict sense, that is, deliberate or free acts.以及最后那些自愿在严格意义上讲，这是蓄意或自由的行为。
In such, there is a self-conscious advertence to our own causality or an awareness that we are choosing the act, or acquiescing in the desire of it.在这样的，是有自我意识的精密的，以我们自己的因果关系或认识到，我们正在选择行为，或默许的欲望。 Spontaneous acts and desires are opposed to coaction or external compulsion, but they are not thereby morally free acts.自发的行为和欲望却是反对coaction或外部的强制，但他们并不因此在道义上的自由的行为。 They may still be the necessary outcome of the nature of the agent as, eg the actions of lower animals, of the insane, of young children, and many impulsive acts of mature life.他们仍然可以得到所需的结果的性质以及代理商，例如行动较低的动物，对人精神失常，年幼儿童，许多冲动行为，成熟的生活。 The essential feature in free volition is the element of choice--the vis electiva, as St. Thomas calls it.本质特征，在自由意志是要素的选择-对于e lectiva，正如圣托马斯呼吁。 There is a concomitant interrogative awareness in the form of the query "shall I acquiesce or shall I resist? Shall I do it or something else?", and the consequent acceptance or refusal, ratification or rejection, though either may be of varying degrees of completeness.有一个伴随讯问意识形式的质疑， "我应该默许或我应该抵制呢？我应该怎么办呢，还是别的？ " ，并作出相应的接受或拒绝，批准或否决，虽然二者可能会有不同程度的完整性。 It is this act of consent or approval, which converts a mere involuntary impulse or desire into a free volition and makes me accountable for it.正是这种行为，同意或批准，并转换成只有非自愿性冲动或欲望成一个自由意志，并让我负责。 A train of thought or volition deliberately initiated or acquiesced in, but afterward continued merely spontaneously without reflective advertence to our elective adoption of it, remains free in causa, and I am therefore responsible for it, though actually the process has passed into the department of merely spontaneous or automatic activity.一列火车的思想或意志刻意发起或默许，但随后继续只是自发无反光精密的，以我们的选修课通过它，仍是自由中的原因，因此，我很负责，虽然实际的过程中通过成为部只是自发性或自动活动。 A large part of the operation of carrying out a resolution, once the decision is made, is commonly of this kind.大部份的运作进行了一项决议，一旦作出了这个决定，是这种尝试。 The question of free will may now be stated thus.问题的自由意志，现在可以说明，因此。 "Given all the conditions requisite for eliciting an act of will except the act itself, does the act necessarily follow?" "考虑到所有必要的条件，为激发意志的行为，除行为本身，是否该法一定要跟进" ？ Or, "Are all my volitions the inevitable outcome of my character and the motives acting on me at the time?"或者， "都是我的volitions的必然结果，我的性格和行事的动机就在我的时候" ？ Fatalists, necessarians, determinists say "Yes". fatalists ， necessarians ， determinists说"是" 。 Libertarians, indeterminists or anti-determinists say "No. The mind or soul in deliberate actions is a free cause. Given all the conditions requisite for action, it can either act or abstain from action. It can, and sometimes does, exercise its own causality against the weight of character and present motives.自由论， indeterminists或反determinists说： "不是心灵或灵魂蓄意行动，是一个自由的事业。提供一切必要的条件，为行动，它可以作为或弃权行动，它可以，而且有时候，行使自己的因果关系对体重的性格和现在的动机。
Proof证明
The evidence usually adduced at the present day is of two kinds, ethical and psychological--though even the ethical argument is itself psychological.证据通常引证，在现今是两种，道德和心理-虽然甚至伦理的说法，本身就是心理。
(1) Ethical Argument （ 1 ）的伦理争论
It is argued that necessarianism or determinism in any form is in conflict with the chief moral notions and convictions of mankind at large.人们认为， necessarianism或宿命论，任何形式的冲突与行政道德观念和信念的人类在逃。 The actual universality of such moral ideas is indisputable.实际的普遍性，这种道德观念是不容置疑的。 Duty, moral obligation, responsibility, merit, justice signify notions universally present in the consciousness of normally developed men.有责任，道德义务，责任，择优的原则，正义的象征观念普遍，目前在意识的发展，通常男人。 Further, these notions, as universally understood, imply that man is really master of some of his acts, that he is, at least at times, capable of self-determination, that all his volitions are not the inevitable outcome of his circumstances.此外，这些概念，为普遍理解，意味着人是真正掌握他的一些行为，他是，至少在目前的时代，有能力的自决权，其所有volitions并不必然结果他的情况而定。 When I say that I ought not to have performed some forbidden act, that it was my duty to obey the law, I imply that I could have done so.当我说我不应该表现一些禁止行为，这是我的职责是要遵守法律，我说我本来可以这样做。 The judgment of all men is the same on this point.判断所有男人都是一样的就这一点。 When we say that a person is justly held responsible for a crime, or that he deserves praise or reward for an heroic act of self-sacrifice, we mean that he was author and cause of that act in such fashion that he had it in his power not to perform the act.当我们说一个人是公正地举行，负责犯罪的，或者说，他是值得表扬或奖励，为英雄行为的牺牲自我，是指他是作家，造成这种行为的，在这样的口吻表示，他曾在他的有权不履行的行为。 We exempt the insane or the child, because we believe them devoid of moral freedom and determined inevitably by the motives which happened to act on them.我们豁免疯汉或子女，因为我们认为他们缺乏道德的自由和决心，必然是由动机正好就这些建议采取行动。 So true is this, that determinists have had to admit that the meaning of these terms will, according to their view, have to be changed.所以真正的情况是， determinists都不得不承认的意思这些条款，将按照他们的观点，都将发生变化。 But this is to admit that their theory is in direct conflict with universal psychological facts.不过，这是不得不承认，他们的理论是在直接冲突的普遍心理事实。 It thereby stands disproved.因此，它主张反驳。 Again, it may be urged that, if logically followed out, the determinist doctrine would annihilate human morality, consequently that such a theory cannot be true.再次，它可能会敦促说，如果从逻辑上遵循的那样，决定论学说，将消灭人类的道德，因此，这种理论是不正确的。 (See FATALISM.) （见宿命论） 。
(2) Psychological Argument （ 2 ）心理论调
Consciousness testifies to our moral freedom.意识的，证明我们的道德自由。 We feel ourselves to be free when exercising certain acts.我们觉得自己获得自由时，在行使某些行为。 We judge afterwards that we acted freely in those acts.我们的法官事后说，我们采取了行动自由的行为。 We distinguish them quite clearly from experiences, in which we believe we were not free or responsible.我们分辨他们很清楚，从经验，在这方面，我们相信我们不是免费或承担责任。 The conviction is not confined to the ignorant; even the determinist psychologist is governed in practical life by this belief.信念是不局限于无知;即使决定论心理学家，是在现实生活中，由这个信念。 Henry Sidgwick states the fact in the most moderate terms, when he says:亨利sidgwick国的事实，在最温和的条件时，他说：
Certainly in the case of actions in which I have a distinct consciousness of choosing between alternatives of conduct, one of which I conceive as right or reasonable, I find it impossible not to think that I can now choose to do what I so conceive, however strong may be my inclination to act unreasonably, and however uniformly I may have yielded to such inclinations in the past (Methods of Ethics).当然，在案件的行动中，我有一个鲜明的意识之间作出选择的替代品的行为，一，而我设想作为正确或合理的，我觉得这是不可能的，不要以为我现在可以选择做我这么设想，但强大的，可我倾向采取不合理的，但是均匀我可能屈服于这种倾向在过去（方法的伦理） 。
The force of the evidence is best realized by carefully studying the various mental activities in which freedom is exercised.该部队的证据就是最好的，实现了仔细研究各种心理活动中，自由是行使。 Amongst the chief of these are: voluntary attention, deliberation, choice, sustained resistance to temptation.其中包括行政的，它们是：自愿的注意，酝酿，选择，持续抵抗的诱惑。 The reader will find them analyzed at length by the authors referred to at the end of this article; or, better still, he can think them out with concrete examples in his own inner experience.读者会发现，他们分析了在长度由作者提到的在本世纪末条;或者，更好的办法是，他能想出来，与具体的例子，在他自己的内心体验。
Objections反对
The main objection to this argument is stated in the assertion that we can be conscious only of what we actually do, not of our ability to do something else.主要是反对这样的说法，是在表明，我们可以意识到，只有我们所说的，其实这样做，而不是我们是否有能力做的是传球。 The reply is that we can be conscious not only of what we do, but of how we do it; not only of the act but of the mode of the act.答复是，我们可以有意识地不仅是我们做什么，而是我们如何做，不仅该法，但该模式的这一法案。 Observation reveals to us that we are subjects of different kinds of processes of thought and volition.观察发现，我们认为，我们是学科的不同种过程的思想和意志。 Sometimes the line of conscious activity follows the direction of spontaneous impulse, the preponderating force of present motive and desire; at other times we intervene and exert personal causality.有时路线的自觉活动如下方向的自发冲动， preponderating力量，目前的动机和愿望，在其他时候，我们介入并施加个人的因果关系。 Consciousness testifies that we freely and actively strengthen one set of motives, resist the stronger inclination, and not only drift to one side but actively choose it.意识证明了我们自由，并积极加强一套动机，抵御强大的倾向，而不是仅仅漂移向一边倾斜，但积极之选。 In fact, we are sure that we sometimes exert free volition, because at other times we are the subject of conscious activities that are not free, and we know the difference.事实上，我们相信，我们有时发挥自由意志，因为在其他时候，我们的主题有意识的活动，是不自由，而且我们知道，不同之处。 Again, it is urged that experience shows that men are determined by motives, and that we always act on this assumption.再次，它是敦促经验表明，男性是取决于动机，而且我们始终对这个假设。 The reply is that experience proves that men are influenced by motives, but not that they are always inexorably determined by the strongest motive.答复是，经验证明，人是受动机，但不是说他们永远是不可阻挡地取决于最强的动机。 It as alleged that we always decide in favour of the strongest motive.它指称我们总是决定赞成最强的动机。 This is either untrue, or the barren statement that we always choose what we choose.这是无论是不真实的，或荒芜的声明说，我们总是选择什么，我们选择的。 A free volition is "a causeless volition".自由意志是" causeless意志" 。 The mind itself is the cause.头脑本身就是事业。 (For other objections see FATALISM; ENERGY, THE LAW OF THE CONSERVATION OF; and the works referred to at the end of this article.) （其他异议见宿命论;能源，法律的保护和工程结尾处提到的这篇文章） 。
NATURE AND RANGE OF MORAL LIBERTY性质和范围的道德自由
Free will does not mean capability of willing in the absence of all motive, or of arbitrarily choosing anything whatever.自由意志不等于能力，愿意在缺乏所有的动机，或擅自将选择什么什么。 The rational being is always attracted by what is apprehended as good.理性的，是始终吸引什么是理解为好。 Pure evil, misery as such, man could not desire.纯粹的邪恶，痛苦，因为这样的，人不能欲望。 However, the good presents itself in many forms and under many aspects--the pleasant, the prudent, the right, the noble, the beautiful--and in reflective or deliberate action we can choose among these.不过，好礼物本身的形式有多种，并在许多方面-愉快的，审慎的，正确的，高尚的，美丽的-以及在反射或蓄意行动，我们可以选择其中。 The clear vision of God would necessarily preclude all volition at variance with this object, but in this world we never apprehend Infinite Good.明确的远景上帝一定会排除一切意志的差异这个对象，但在这个世界上，我们从来没有逮捕无限好。 Nor does the doctrine of free will imply that man is constantly exerting this power at every waking moment, any more than the statement that he is a "rational" animal implies that he is always reasoning.也不中庸自由意志意味着人是不断施加这种权力，在每一个醒来的时刻，任何以上声明中表示，他是一个"理性"的动物，意味着他永远是以理服人。 Much the larger part of man's ordinary life is administered by the machinery of reflex action, the automatic working of the organism, and acquired habits.许多较大部分的人的普通生活，是由机械的反射行动，自动工作的有机体，和后天的生活习惯。 In the series of customary acts which fill up our day, such as rising, meals, study, work, etc., probably the large majority are merely "spontaneous" and are proximately determined by their antecedents, according to the combined force of character and motive.在一连串的习惯行为，填补了我们一天，如上升，膳食，学习，工作等，可能大部分都只是"自发" ，并在proximately取决于它们的前因，根据结合的力量和人格动机。 There is nothing to arouse special volition, or call for interference with the natural current, so the stream of consciousness flows smoothly along the channel of least resistance.有没有引起特别的意志，或拨打为干扰的自然电流，所以流的意识畅顺沿通道的阻力最小。 For such series of acts we are responsible, as was before indicated, not because we exert deliberate volition at each step, but because they are free in causa, because we have either freely initiated them, or approved them from time to time when we adverted to their ethical quality, or because we freely acquired the habits which now accomplish these acts.这样的一系列行为，我们有责任，正如前表示，这不是因为我们故意施加意志的每一步，但因为他们是自由中的原因，因为我们已经启动了自由，或经核准的，他们不时当我们adverted他们的道德品质，或者是因为我们获得了自由的习性，目前完成这些行为。 It is especially when some act of a specially moral complexion is recognized as good or evil that the exertion of our freedom is brought into play.这是特别是当某些行为的一个特别道德脸色被公认是善或恶说，劳累，我们的自由，是把优势发挥出来。 With reflective advertence to the moral quality comes the apprehension that we are called on to decide between right and wrong; then the consciousness that we are choosing freely, which carries with it the subsequent conviction that the act was in the strictest sense our own, and that we are responsible for it.反光精密的，以道德品质，随之而来的顾虑，我们正在呼吁，以决定正确与错误;则意识，才使我们选择自由，其中带有随后的信念，即该法是在严格的意义上我们自己的，并我们对此负责。
CONSEQUENCES后果
Our moral freedom, like other mental powers, is strengthened by exercise.我们的道德自由，像其他精神权力，是加强演练。 The practice of yielding to impulse results in enfeebling self-control.实践屈服于一时冲动的结果，在enfeebling自我控制。 The faculty of inhibiting pressing desires, of concentrating attention on more remote goods, of reinforcing the higher but less urgent motives, undergoes a kind of atrophy by disuse.医学院抑制迫切愿望，集中注意于较偏远的货物，加固较高，但较不迫切的动机，有一个种萎缩不用。 In proportion as a man habitually yields to intemperance or some other vice, his freedom diminishes and he does in a true sense sink into slavery.在比例作为一个男人惯常屈服于intemperance或其他一些国家副主席，他的自由，削弱了，他是否在真正意义上陷入奴役。 He continues responsible in causa for his subsequent conduct, though his ability to resist temptation at the time is lessened.他继续负责中的原因，为他后来的行为，虽然他有能力抵御诱惑，在当时的减少。 On the other hand, the more frequently a man restrains mere impulse, checks inclination towards the pleasant, puts forth self-denial in the face of temptation, and steadily aims at a virtuous life, the more does he increase in self-command and therefore in freedom.在另一方面，更频密的一名男子，制约仅仅是冲动，制衡倾向舒适，提出了自我否定，在面对各种诱惑的，稳妥的目的，是良性的生活中，更多的他是否增加自我指挥，因此，在新闻自由。 The whole doctrine of Christian asceticism thus makes for developing and fostering moral liberty, the noblest attribute of man.整个教义的基督教禁欲主义，从而使得为发展和促进道德自由，最崇高的属性的人。 William James's sound maxim: "Keep the faculty of effort alive in you by a little gratuitous exercise every day", so that your will may be strong to stand the pressure of violent temptation when it comes, is the verdict of the most modern psychology in favour of the discipline of the Catholic Church.威廉詹姆斯的声音格言： "保持系的努力活着，在你的一点无偿行使每一天" ，让你将可能会较为强劲站的压力，暴力的诱惑，当它来了，是翻案的最现代心理学有利于学科的天主教教会。
Publication information Written by Michael Maher.出版信息该书由Michael马希尔。 Transcribed by Rick McCarty.转录由里克麦卡蒂。 The Catholic Encyclopedia, Volume VI.天主教百科全书，第六卷。 Published 1909. 1909年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, September 1, 1909. nihil obstat ， 1909年9月1日。 Remy Lafort, Censor.人头马lafort ，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教纽约
Bibliography参考书目
The literature of the free-will controversy is enormous, nearly all the leading philosophers having dealt with the problem.着文学的自由，将争议的问题是巨大的，几乎所有的领导哲学家谈论过这个问题。 Perhaps the best general historical treatment of all the branches of the question--fatalism, predestination, necessarianism, determinism--is to be found in FONSEGRIVE, Essai sur le libre arbitre (2nd ed., Paris, 1896).也许最好的一般历史地对待所有分支机构的问题-宿命，宿命， n ecessarianism，宿命论-是要找到fo nsegrive，e s saisu r乐颁发资料ar bitre（第二版，巴黎，1 8 96年） 。 See also ALEXANDER, Theories of the Will (New York, 1884); JANET AND SEAILLES, History of Problems of Philosophy (tr. New York and London, 1902).也见亚历山大，理论的意志（纽约， 1884年） ; Janet和seailles ，历史问题的哲学（ tr.纽约和伦敦， 1902年） 。
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