On mission of da'wah in accordance with Islamic ethics in Malaysia.

To have free will with respect to an act is to have the ability both to perform and to refrain from performing it. In this book, Ishtiyaque Haji argues that no one can have practical reasons of a certain sort - "objective reasons" - to perform some act unless one has free will regarding that act.

Event-causal libertarianism concerning free will faces two challenging problems of control. Indeterminism so diminishes control that it is incompatible with an indeterministically caused act's being free. Since event-causal libertarianism's metaphysical or agency commitments are no richer than those of its best compatibilist rivals, how does event-causal libertarianism secure for libertarian free agents more control than these rivals? I argue that the two problems are inextricably associated in that whether event-causal libertarianism can deliver enhanced control depends upon a solution to problem (...) , but there are formidable hurdles in the way of reaching this solution. (shrink)

I motivate a dilemma to show that nothing can be obligatory for anyone regardless of whether determinism or indeterminism is true. The deterministic horn, to which prime attention is directed, exploits the thesis that obligation requires freedom to do otherwise. Since determinism precludes such freedom, it precludes obligation too. The indeterministic horn allows for freedom to do otherwise but assumes the burden of addressing whether indeterministically caused choices or actions are too much of a matter of luck to be obligatory (...) for anyone. I critically discuss a response to the deterministic horn that invokes the distinction between alternatives compatible with determinism and those incompatible with determinism. (shrink)

The problem of induced pro-attitudes is simply this: why is action which ultimately issues from pro-attitudes such as desires, volitions, and goals, induced by techniques such as direct manipulation of the brain, hypnosis, or “value engineering,” frequently regarded as action for which its agent cannot be held morally responsible? The problem is of interest for several reasons. Ferdinand Schoeman, for instance, believes that the problem poses a resolvable but challenging predicament for compatibilists: if agents can be held morally responsible for (...) actions that are causally determined, then why should actions that result from induced pro-attitudes be regarded as paradigmatically unfree actions for which agents cannot be held morally accountable? Robert Kane exploits the problem to launch a libertarian attack on compatibilists. He says that a covert non-constraining controller controls the will of another agent by arranging “circumstances beforehand so that the agent wants and desires, and hence chooses and tries, only what the controller intends.” Kane claims that compatibilist accounts of freedom cannot distinguish between cases in which an agent behaves freely and those in which an agent falls prey to the covert non-constraining control of some other party. (shrink)

This book explores the epistemic or knowledge requirement of moral responsibility. Haji argues that an agent can be blamed (or praised) only if the agent harbors a belief that the action in question is wrong (or right or obligatory). Defending the importance of an "authenticity" condition when evaluating moral responsibility, Haji holds that one cannot be morally responsible for an action unless the action issues from sources (like desires or beliefs) that are truly the agent's own. Engaging crucial (...) arguments in moral theory to elaborate his views on moral responsibility, Haji addresses as well fascinating, underexamined topics such as assigning blame across an intercultural gap and the relevance of unconscious or dream thoughts when evaluating responsibility. (shrink)

Frankfurt examples invite controversy over whether the pertinent agent in these examples lacks the specific ability to do otherwise, and whether what she does can be obligatory or permissible. We develop an account of ability that implies that this agent does not have the specific ability to refrain from performing the germane action. The account also undergirds a view of obligation that entails that it is morally required or prohibited for an agent to perform an action only if she has (...) the specific ability to do, and to do otherwise than, perform it. Therefore, in Frankfurt examples, it is neither obligatory nor impermissible for the relevant agent to do what she does. (shrink)

In Manipulated Agents: A Window to Moral Responsibility, Alfred Mele invokes radical reversal cases in which one agent is covertly manipulated to be just like another agent in relevant respects to defend a version of the following “externalist” thesis: how agents acquire their springs of action, such as desires and beliefs, bears on whether they are morally responsible for their actions. I assess proposed rationales for the crucial verdict that agents in such cases are not responsible for their germane actions. (...) I argue for the superiority of Mele’s rationale and propose that these cases also support accepting an externalist constraint on other normative appraisals, such as those of practical rationality. Key words: Moral obligation; practical rationality; radical reversal cases; ultimate origination; zygote argument. (shrink)

A Common Word Between Us and You is an open letter, dated 13 October 2007, from leaders of the Islamic religion to those of the Christian religion. It calls for peace between Muslims and Christians and seeks common ground and understanding between both religions. This volume examines the document from a number of perspectives. Exploring the events that led to ACW, it provides an overview of responses to the document and its use of scripture. It also relates the reception of (...) ACW to several specific and contrasting contexts, and recommends new avenues for ACW-inspired discussion. Advancing debate and dialogue between Jews, Muslims and Christians, this volume promotes a distinctive methodology for inter-religious studies, and serves as an invaluable resource for students and scholars of theology and religious studies. (shrink)

The set with the following members is inconsistent: F-Lesson: A person can be blameworthy for performing an action even though she cannot refrain from performing it. Equivalence: ‘Ought not’ is equivalent to ‘impermissible.’ OIC: ‘Ought’ implies ‘can’ and ‘ought not’ implies ‘can refrain from.’ BRI: Necessarily, one is morally blameworthy for doing something only if it is overall morally impermissible for one to do it. Since Equivalence seems unassailable, one can escape the inconsistency by renouncing any one of the other (...) members. I first argue against BRI and then motivate a replacement for it that ties blameworthiness to belief in impermissibility. (shrink)

I examine John Martin Fischer's attempt to block an argument for the conclusion that without alternative possibilities, morally deontic judgments (judgments of moral right, wrong, and obligation) cannot be true. I then criticize a recent attempt to sustain the principle that an agent is morally blameworthy for performing an action only if this action is morally wrong. I conclude with discussing Fisher's view that even if causal determinism undermines morally deontic judgments, it still leaves room for other significant moral assessments (...) including assessments of moral blameworthiness. (shrink)

This book addresses a dilemma concerning freedom and moral obligation (obligation, right and wrong). If determinism is true, then no one has control over one's actions. If indeterminism is true, then no one has control over their actions. But it is morally obligatory, right or wrong for one to perform some action only if one has control over it. Hence, no one ever performs an action that is morally obligatory, right or wrong. The author defends the view that this dilemma (...) can be evaded but not in a way traditional compatibilists about freedom and moral responsibility will find congenial. For moral obligation is indeed incompatible with determinism but not with indeterminism. He concludes with an argument to the effect that, if determinism is true and no action is morally obligatory, right or wrong, then our world would be considerably morally impoverished as several sorts of moral appraisal would be unjustified. (shrink)

Recently, Neil Levy has proposed that an agent can acquire freedom-relevant agential abilities by virtue of the conditions in which she finds herself, and in this way, can be thought of as partially constituted by those conditions. This can be so even if the agent is completely ignorant of the relevant environmental conditions, and even if these conditions play no causal role in what the agent does. Drawing upon these resources, Levy argues that Frankfurt-style examples are not cogent. In this (...) paper, we explain why his argument fails. (shrink)

Challenging problems for moral and legal culpability, as Jennifer Radden has impressively brought to our attention, are generated when people suffering from dissociative-identity disorder commit various transgressions. In the type of case of interest in this paper, “Self2” of a two-self multiple is unaware that “Self1” has committed a crime and has played no role in Self1's commission of the crime. This case generates, among others, the following pressing problems. Is Self2 morally to blame for Self1's deed, and is the (...) multiple itself either morally or legally culpable for this deed? In this paper, after critically discussing some of Radden's views on these issues, I defend negative responses to both these questions by appealing to central constituents of a theory of moral responsibility. (shrink)

Discussion regarding education’s aims, especially its ultimate aims, is a key topic in the philosophy of education. These aims or values play a pivotal role in regulating and structuring moral and other types of normative education. We outline two plausible strategies to identify and justify education’s ultimate aims. The first associates these aims with a normative standpoint, such as the moral, prudential, or aesthetic, which is overriding, in a sense of ‘overriding’ to be explained. The second associates education’s ultimate aims (...) with the intrinsic value of personal well-being. We advance reasons to doubt that these strategies are successful. The shortcomings of these strategies impute yet further urgency to the issue of how we are to ascertain and validate education’s ultimate aims. (shrink)

Determinism is, roughly, the thesis that facts about the past and the laws of nature entail all truths. A venerable, age-old dilemma concerning responsibility distils to this: if either determinism is true or it is not true, we lack "responsibility-grounding" control. Either determinism is true or it is not true. So, we lack responsibility-grounding control. Deprived of such control, no one is ever morally responsible for anything. A number of the freshly-minted essays in this collection address aspects of this dilemma. (...) Responding to the horn that determinism undermines the freedom that responsibility (or moral obligation) requires, the freedom to do otherwise, some papers in this collection debate the merits of Frankfurt-style examples that purport to show that one can be responsible despite lacking alternatives. Responding to the horn that indeterminism implies luck or randomness, other papers discuss the strengths or shortcomings of libertarian free will or control. Also included in this collection are essays on the freedom requirements of moral obligation, forgiveness and free will, a "desert-free" conception of free will, and vicarious legal and moral responsibility. The authors of the essays in this volume are philosophers who have made significant contributions to debates in free will, moral responsibility, moral obligation, the reactive attitudes, philosophy of action, and philosophical psychology, and include John Martin Fischer, Robert Kane, Michael McKenna, Alfred Mele, and Derk Pereboom. (shrink)

This article critically examines Kadri Vihvelin's proposal that to have free will is to have the ability to make choices on the basis of reasons, and to have this ability is to have a bundle of dispositions that can be exercised in more than one way. It is argued that partisans of Frankfurt examples can still make a powerful case for the view that being able to do otherwise, even on Vihvelin's compatibilist explication of ‘could have done otherwise,’ is not (...) required for moral responsibility. (shrink)

The role of freedom in assigning moral responsibility is one of the deepest problems in metaphysics and moral theory. _Incompatibilism’s Allure_ provides original analysis of the principal arguments for incompatibilism. Ishtiyaque Haji incisively examines the consequence argument, the direct argument, the deontic argument, the manipulation argument, the impossibility argument and the luck objection. He introduces the most important contemporary discussions in a manner accessible to advanced undergraduates, but also suited to professional philosophers. The result is a unique and compelling (...) account for incompatibilism’s continuing allure. (shrink)

My primary objective is to motivate the concern that leading libertarian views of free action seem unable to account for an agent’s behavior in a way that reveals an explanatorily apt connection between the agent’s prior reasons and the intentional behavior to be explained. I argue that it is this lack of a suitable reasons explanation of purportedly free decisions that underpins the objection that agents who act with the pertinent sort of libertarian freedom cannot be morally responsible for what (...) they do because their intentional behavior is a matter of luck. The accounts scrutinized include a Kane-type event-causal view, Clarke’s account that appeals to both agent causation and event causation in the production of free action, and O’Connor’s pure agent-causal account. I conclude by discussing an advantage these libertarian accounts enjoy over compatibilist contenders: they possess a feature necessary to accommodate the truth of judgments of moral obligation. (shrink)

Something is subject to luck if it is beyond our control. In Luck's Mischief, Haji argues that owing frequently to precluding our being able to otherwise, luck limits both the range of what is morally obligatory for us and things for which we are morally responsible.

Certain cases emphatically motivate the view that personal autonomy — autonomy as self-government — is a necessary condition of moral blameworthiness. The cases, that is, suggest that one cannot be morally blameworthy for performing an action unless one is autonomous with respect to that action, or one is autonomous with respect to the motivational underpinnings that figure in the etiology of the action. Here is a typical, fanciful example. Unbeknownst to Bond, a minute electronic device has been implanted in his (...) brain. Maxine can use the device to induce desires or intentions in Bond without her electronic manipulations being ‘felt’ or detected by Bond. Suppose Maxine implants in Bond a powerful desire to kill Oskar, a distant associate of Bond, together with the belief that the desire is irresistible. Though the electronically induced desire is not in fact irresistible, Bond could resist it only with a great deal of difficulty and only at the expense of suffering considerable psychological damage; Bond, to his astonishment, acts on this desire and does away with Oskar. This case is one in which Bond, it appears, is not morally blameworthy for killing Oskar. According to one strand of thought, the judgment that Bond is not blameworthy rests squarely on the view that Bond acts on a desire that is not truly his own;1 Bond is not his own master with respect to the implanted desire that causes him to kill Oskar. (shrink)

In this paper, I restrict discussion to cases of psychopathy in which it is assumed that psychopaths who satisfy epistemic requirements of responsibility, including the requirement that one is culpable for an action only if one performs it in light of the belief that one is doing wrong, can and do perform actions they take to be immoral or illegal. I argue that in such cases, the well-documented emotional impairment of psychopaths fails to subvert moral culpability. In particular, it does (...) not undermine the sort of control required for moral blameworthiness and, hence, assuming all other conditions of responsibility have been met, the psychopaths of concern are indeed culpable for their behavior. Drawing, however, from certain lessons regarding the effects of coercion on responsibility, I propose that emotional impairment is a factor that should abate, perhaps even significantly, negative reaction to or treatment of such agents. (shrink)

I argue that emotional sensitivity (or insensitivity) has a marked negative influence on ethical perception. Diminished capacities of ethical perception, in turn, mitigate what we are morally responsible for while lack of such capacities may altogether eradicate responsibility. Impairment in ethical perception affects responsibility by affecting either recognition of or reactivity to moral reasons. It follows that emotional insensitivity (together with its attendant impairment in ethical perception) bears saliently on moral responsibility. Since one distinguishing mark of the psychopath is emotional (...) insensitivity, emotional insensitivity and the resulting impairment in moral perception either excuses the psychopath from moral culpability or moderates the degree to which he is culpable. (shrink)

There are no moral obligations: either it is determined in advance what we will do, or it is not. But any action not in our control cannot be obligatory for us. Hence, regardless of whether our actions are determined to occur, nothing is obligatory. This conclusion has important implications for conceptions of moral responsibility and free will.

Conflicts over rangeland exploitation have been a serious challenge in Iran, rooted in human behavior. Accordingly, this study aimed to provide a comprehensive theoretical framework in the field of analyzing conflict behavior among rangeland exploiters. This research is a descriptive-correlational and causal-relational study conducted using a cross-sectional survey. The statistical population of the study was rangeland exploiters in one of the northwest provinces of Iran (N= 66,867) of whom 384 people were selected as a sample and stratified random sampling method (...) with proportional assignment. The research instrument was a questionnaire, the validity of which was confirmed by a panel of academic experts and the reliability of its items was verified using Cronbach’s alpha coefficient. The results showed that the variables of personal norms (PN) and the perceived behavioral control were able to predict 25.9% of the variance in terms of the conflicting behavior of rangeland exploiters; besides, ascription of responsibility, PN, perceived behavioral control, and awareness of consequences, which have been proposed as activators of PN, were able to explain a significant percentage (63.5%) of the variance in terms of PN. Furthermore, analysis of the effects of environmental and cultural values showed that conflict behaviors of exploiters were mostly affected by their underlying values. Generally, the results of this study would help in the development of more integrated and comprehensive models in the field of exploiters’ conflict behavior. Eventually, to change and improve the environmental behavior of exploiters to better management of conflict in rangelands, providing a list of considerations and competencies for agricultural extension and education, this article comes to the end. (shrink)

The following theses concerning moral obligation are widely accepted. Future Obligation: it is possible that at some time you are morally obligated to do something that you have not yet done but will do at a future time. Obligation-Changeability: it is possible that although it is obligatory, at some specified time, for you to do something later, at a time pursuant to this specified time you no longer have this obligation. The author argues that analogous theses concerning moral blameworthiness are (...) true too: it’s possible that you may now be blameworthy for something you have not yet done but will do, and that blameworthiness can change with the passage of time. (shrink)

According to event-causal modest libertarian accounts of free action, the sort of control an agent requires to perform free actions consists in the action’s being nondeviantly and indeterministically caused by apt reasons of the agent. It has been argued that these modest views succumb to a problem of luck because they imply that, given exactly the same past up to the time of action, and the same laws of nature, at this time the agent could have performed a different action, (...) or no action at all. Hence, it appears that whatever the agent does at this time as a result of indeterministic deliberation is a matter of freedom- or responsibility-undermining luck. In this paper, I argue that neither Robert Kane’s variant of modest libertarianism, which combines a form of non-traditional agent causation with indeterministic event causation, nor John Lemos’ weightings variant, in which agents perform intentional acts of assigning weights to their reasons, circumvents the luck objection. (shrink)

It has been argued that all compatibilist accounts of free action and moral responsibility succumb to the manipulation problem: evil neurologists or their like may manipulate an agent, in the absence of the agent's awareness of being so manipulated, so that when the agent performs an action, requirements of the compatibilist contender at issue are satisfied. But intuitively, the agent is not responsible for the action. We propose that the manipulation problem be construed as a problem of deviance. In troubling (...) cases of manipulation, psychological elements such as desires and beliefs, among other things, are acquired via causal routes that are deviant relative to causal routes deemed normal or baseline. We develop and defend rudiments of a baseline that is acceptable independently of whether one has compatibilist or incompatibilist leanings. (shrink)

This paper revisits the issue of whether responsibility is essentially historical. Roughly, the leading question here is this: Do ways in which we can acquire pertinent antecedents of action, such as beliefs, desires, and values, have an essential bearing on whether we are responsible for actions that are suitably related to these antecedents? I argue, first, that Michael McKenna’s interesting case for nonhistoricism is indecisive, and, second, his brand of modest historicism, while highly insightful, yields results concerning responsibility that ought (...) to be resisted. I conclude by motivating a hybrid view: it implies that responsibility does not require that one have a past, but should one have a past, it must be a past of a certain sort. (shrink)

Theoria, Volume 88, Issue 4, Page 799-811, August 2022.

Whether indeterminism undermines moral responsibility by subverting one or more of responsibility’s requirements is something that has received close attention in the recent literature on free will. In this paper, I take issue with Gerald Harrison’s attempt to deflect various considerations for the view that indeterminism threatens responsibility either by threatening the control that responsibility requires or by posing a problem of luck.

Introduction: The metaphysics of responsibility and philosophy of education -- Moral responsibility, authenticity, and the problem of manipulation -- A novel perspective on the problem of authenticity -- Forward-looking authenticity in the internalism/externalism debate -- Authentic education, indoctrination, and moral responsibility -- Moral responsibility, hard incompatibilism, and interpersonal relationships -- On the significance of moral responsibility and love -- Love, commendability, and moral obligation -- Love, determinism, and normative education.

The Direct Argument for the incompatibility of determinism and moral responsibility is so christened because this argument allegedly circumvents any appeal to the principle of alternate possibilities – a person is morally responsible for doing something only if he could have avoided doing it – to secure incompatibilism. In this paper, I first summarize Peter van Inwagen’s version of the Direct Argument. I then comment on David Widerker’s recent responses to the argument. Finally, I cast doubt on the argument by (...) constructing counterexamples to a rule of inference it invokes. (shrink)

An overarching aim of education is the promotion of children's personal well-being. Liberal educationalists also support the promotion of children's personal autonomy as a central educational aim. On some views, such as John White's, these two goals—furthering well-being and cultivating autonomy—can come apart. Our primary aim in this paper is to argue for a species of a stronger view: assuming preferentism as our axiology, we suggest that there is an essential association between the autonomy of our springs of action, such (...) as desires and beliefs, on the one hand, and personal well-being, on the other. If we are right about this link, then we have at our disposal a partial (non-instrumental) validation of the liberal ideal of autonomy. (shrink)