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Rh in any intelligible or distinct form in the minds of early Greek physicists or philosophers. Their doctrines were mainly

based upon a belief in the government of the universe by some form of physical necessity, and though different opinions might prevail as to the mode of operation of the various forms of physical necessity the occasional recognition of non-material contributory causes never amounted to a recognition of the independence of human volition or intelligence. Nor can it be seriously maintained that the problem of freedom in the form in which it is presented to the modern mind ever became the subject of debate in the philosophy of Socrates, Plato or Aristotle. It is true that Socrates brought into prominence the moral importance of rational and intelligent conduct as opposed to action which is the result of unintelligent caprice. Moral conduct was, according to Socrates, the result of knowledge while it is strictly impossible to do wrong knowingly. Vice, therefore, is the result of ignorance and to this extent Socrates is a determinist. But the subsequent speculations of Aristotle upon the extent to which ignorance invalidates responsibility, though they seem to assume man's immediate consciousness of freedom, do not in reality amount to very much more than an analysis of the conditions ordinarily held sufficient to constitute voluntary or involuntary action. The further question whether the voluntary acts for which a man is ordinarily held responsible are really the outcome of his freedom of choice, is barely touched upon, and most of the problems which surround the attempt to distinguish human agency from natural and necessary causation and caprice or chance are left unsolved. For Aristotle remained content with a successful demonstration of the dependence of “voluntariness” as an attribute of conduct upon knowledge and human personality. And though ultimately the attribution of responsibility for conduct is further limited to actions which are the result of purposive choice , Aristotle appears to waver between a view which regards as involving an ultimate choice between divergent ends of moral action and one which would make it consist in the choice of means to an end already determined. A similar absence of discussion of the main problem at issue is noticeable in Plato. It is true that in a famous passage in the tenth book of the Republic (x. 617 ff.) he seems to make human souls responsible through their power of choice for the destinies which they meet with during their respective lives. But, as with Socrates, their power of making a right choice is limited by their degree of knowledge or of ignorance, and the vexed question of the relation of this determining intelligence to the human will is left unsolved. With the Stoic and Epicurean philosophies the problem as it shapes itself for the consideration of the modern world begins to appear in clearer outlines. Stoic loyalty to a belief in responsibility based on freedom of choice appeared difficult to reconcile with a belief in an all-pervading Anima Mundi, a world power directing and controlling actions of every kind. And though the Stoic doctrine of determinism did not, when applied to moral problems, advance much beyond the reiteration of arguments derived from the universal validity of the principles of causality, nor the Epicurean counter-assertion of freedom avoid the error of regarding chance as a real cause and universal contingency as an explanation of the universe, it was nevertheless a real step forward to perceive the existence of the problem. Moreover, the argument by means of which Chrysippus endeavoured to prove the compatibility of determinism with ethical responsibility is in some respects an anticipation of modern views. For the distinction between main and contributory causes of conduct (causae adjuvantes and causae principales—the and of Platonic and Aristotelian philosophy) preserved the possibility of regarding character, the main cause, as the responsible and accountable element in morality. And there is much that is anticipatory of modern libertarian views in the psychological argument by which Carneades attempted at once to avoid the Epicurean identification of will with chance, and to prove the rationality of choice, undetermined by any external or antecedent necessity, as an explanation of human actions

(cf. Janet and Séailles, Hist. of Problems of Philosophy—Psychology, p. 324).

It was not until the rise of Christianity as an historical religion that the difficulty of reconciling a belief in human freedom with

a belief in the Divine government of the world became apparent to its fullest extent. The Christian doctrine of the Creation at once challenged the pantheistic presuppositions of Hellenic thought and reinforced the belief already existing in will as a real cause. At the same time the dualism involved in the simultaneous acceptance of an optimistic account of the origin and nature of the universe (such as is implied in Christian theology) and a belief in the reality of moral evil witnessed to by the Christian doctrine of Redemption, intensified the difficulties already felt concerning man's responsibility and God's omnipotence. Neoplatonic philosophy had been in the main content either to formulate the contradiction or to deny the reality of one of the opposing terms. And traces of Neoplatonic influence, more especially as regards their doctrine of the unreality of the material and sensible world, are to be found everywhere in the Christian philosophers of Alexandria, preventing or impeding their formulation of the problem of freedom in its full scope and urgency. St Augustine was, perhaps, the first thinker to face, though not to solve, the true theological and moral difficulty inherent in Christian thought. Two lines of thought are to be traced in the most implacable hostility and contradiction throughout his system. On the one hand no thinker reiterates or emphasizes more cogently the reality of individual responsibility and of will. He affirms the priority of will to knowledge and the dependence of consciousness upon physical attention. He asserts also the fact that our human power of receiving divine illumination (i.e. a capacity of spiritual insight in no sense dependent upon the creative activity of the intellect) is conditioned by our spontaneous acts of faith. And he finds in the existence of divine foreknowledge no argument for the impotence or determined character of human acts of will. The timeless foreknowledge of the Deity foresees human actions as contingent, not as causally determined. But when Augustine is concerned to reconcile the reality of individual freedom with humanity's universal need of redemption and with the absolute voluntariness of Divine Grace, he is constrained to contradict most of those postulates of which in his advocacy, of libertarianism he was an eager champion. He limits the possession of freedom to Adam, the first man, who, by abusing his prerogative, has corrupted the human race. Man as he now is cannot do otherwise than evil. Inherited incapacity for the choice of good is the punishment for Adam's misuse of freedom. The possibility of redemption depends upon the bestowal of Divine Grace, which, because it is in no instance deserved, can be awarded or withdrawn without injustice. And because Adam's choice necessitates punishment it follows that in some instances Divine Grace can never be bestowed. Hence arises in Augustine's system the doctrine of (q.v.). From the theological standpoint every individual is predestined either by his natural birthright to evil or by Divine Grace to good, and the absolute foreknowledge and omnipotence of God excludes even the possibility of any initiative on the part of the individual by means of which he might influence God's timeless choice.

The medieval treatment of the problem follows in the main Augustinian or Aristotelian traditional lines of thought, though

successive thinkers arrive at very diverse conclusions. Thomas Aquinas, for example, develops the Platonic argument which proves the dependence of the will upon the intellect and makes the identification of morality with knowledge. Freedom exists for Thomas, if it exists at all, only as the power of choosing what is necessarily determined by the intellect to be choice worthy, the various possibilities of choice being themselves presented by the understanding to the will. And though in a certain sense Divine foreknowledge is compatible upon his view with human freedom, the freedom with which men act is itself the product of Divine determination. Man is predetermined to act freely, and Divine foreknowledge foresees human actions as contingent. Duns Scotus on the other