Hospers gives a fair view of compulsion behind a voluntary deed which logically suggests that if one is only compelled to do something then obviously, this is contrary to freedom. Similarly, Hospers exemplifies a concept by Schlick to develop a basis for this assumption where the latter necessitates that the free act is the uncompelled act. He even holds that the notion of free will is merely an inexcusable confusion between compulsion and universal causality. Schlick then recognizes the significance of putting the distinction between an act rendered of necessity by causal uniformity which is free and that which is done of necessity through compulsion which is not.
It turns out freedom and compulsion lie in separate dimensions. Where there is a compulsion, man is not free and likewise, if a man is not suppressed by external factors in obtaining his natural desires then freedom leads his attitude in meeting his wanted ends. Schlick may have regarded this brief clarification as accurate enough to cease any further examination of the matter yet Hospers expresses that it is somewhat unsatisfactory in view of the supposedly adequate meaning given to the term ‘ free’ considering a number of factors such as cultural diversity and social experiences which affect an individual’ s perception of freedom.
Another perspective introduced by Stebbing states that ‘ one must never call acts free, but only the doors of the acts’ then Hospers notes that this also amounts to an interpretation signifying that because freedom, in this case, depends on the actor to whom the description of ‘ free’ is applied, it would follow that not all actions can be freely carried out by the human being on a ground which is close to G.
Moore’ s philosophy stating that ‘ we are free to do an act if we can do it if we want to, that which we can do if we want to is what we are free to do. Specific examples, in reality, are further enumerated in the substance of the investigation with which Hospers hopes for his readers to confidently grasp after which he appears comfortable to reaffirm that the will of a man is not itself free to rule over inevitable circumstances.
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