Free Will, Moral Responsibility, and Reformed Theology - Analytic ...
Free Will, Moral Responsibility, and Reformed Theology - Analytic ...
Free Will, Moral Responsibility, and Reformed Theology - Analytic ...
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57<br />
Paul L. Manata © 2011<br />
epistemic contingency. Perhaps Horton could define ‘fortuitous’ in terms of<br />
epistemic probability theory. On this analysis, that something is ‘chance’ is<br />
indexed to human knowers in terms of epistemic equiprobability. Since a human<br />
knower does not know for certain whether heads or tails will come up when a<br />
fair coin is tossed, the event is equiprobable relative to this knower. So, Horton<br />
could mean, “It is not just that they seem fortuitous; rather, they are<br />
[epistemically] fortuitous—but to us rather than to God.” And since it is quite<br />
compatible for an event to be epistemically probable to one knower <strong>and</strong> not<br />
another, the contradiction vanishes. Thus, there is an interpretation that can be<br />
given to how older <strong>Reformed</strong> theologians spoke that makes their claims about<br />
chance or fortune compatible with a determinist metaphysic.<br />
I am not sure how to interpret Horton. That a determined action is epistemically<br />
fortuitous to some agent is completely compatible with determinism, 67 <strong>and</strong> if this<br />
is the only contingency desired for the <strong>Reformed</strong> view, why claim contingency is<br />
incompatible with determinism? It is clear to me, though, that non-‐determinist<br />
readers of Scotus go further than mere epistemic “chanciness.” They hold to<br />
ontological “chanciness.” 68 That is, our actions are not merely epistemically<br />
fortuitous but, as Horton says, “they are fortuitous.” On this score, these<br />
theologians move things past the epistemic limitations mentioned above <strong>and</strong> into<br />
ontological categories such as secondary causality. But does the contingency of<br />
secondary causes imply that determinism is false?<br />
E.3.1.2 Secondary causality<br />
Another conception of contingency is spoken about in terms of secondary<br />
67 Also see Tomis Kapitan, “Doxastic <strong>Free</strong>dom: A Compatibilist Alternative,”<br />
American Philosophical Quarterly, Vol. 26, No. 1 (Jan., 1989), pp. 31-‐41.<br />
68 I don’t mean anything pejorative by “chanciness;” it is a euphemism for the open<br />
<strong>and</strong> unsettled nature of indeterminist actions.