Human Freedom; Orthodox Trotskyism/Orthodox One World Government, Democracy, Trade Union , Anti-Money And Environment Supporting Communism/Eusocialty Can Bring Human Freedom
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Similar to Human Freedom; Orthodox Trotskyism/Orthodox One World Government, Democracy, Trade Union , Anti-Money And Environment Supporting Communism/Eusocialty Can Bring Human Freedom
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Human Freedom; Orthodox Trotskyism/Orthodox One World Government, Democracy, Trade Union , Anti-Money And Environment Supporting Communism/Eusocialty Can Bring Human Freedom
1. Galasinao 1
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Kevin Galasinao
Mrs. Lipinski
Philosophy 216
2 October 2012
The More Accurate Theory: Human Freedom
In my philosophy class, we have discussed chapter 2 of unit 1 in the book, In Search of
the Good. We have learned from that chapter that there are four theories which explain why our
behaviour is what it is and why we act. These theories are naturalism, religious determinism,
social determinism, and human freedom. Out of all the theories, there is one that I mostly agree
with.
Naturalism
First, I don’t support the theory of naturalism. Naturalism is the view of the world that
takes account of only natural elements and forces, excluding the supernatural or spiritual.
According to naturalism, your behaviour and actions are caused by your genetic system. I don’t
support it because it denies the possibility of ethics and morality. Since your actions would be a
natural physical process over which you have no control over and if control would be another
facet of your neural organization, there would be no ethics or morality; just your genetic system.
Additionally, research linking human behaviour to genetic predisposition could mean people
aren’t guilty of their crimes. Criminals only behaved in a bad way because of their genes. The
criminal would either be declared innocent or so constitutionally impaired as to justify
incarceration and isolation from the rest of society. The first solution would jeopardize the
welfare of society; the criminal would start committing crimes again. The second solution would
violate individual rights.
Finally, we have only the foggiest idea of how the relationship between a person’s neural
network and his or her actions work. The current estimate is that the human brain has over 100
billion neurons, and each neuron has synaptic connections with other neurons ranging in number
from a few hundred to many tens of thousands. All of this enormously complex structure is
massed together in a space smaller than a soccer ball. I don’t support naturalism because it
denies the possibility of ethics and morality, criminals wouldn’t be guilty of their crimes, and we
don’t truly know how the relationship between a person’s neural network and actions truly work.
2. Galasinao 2
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Religious Determinism
Next, although I am Catholic, I do not support religious determinism. Religious
determinism is the theory that your behaviour and actions are caused by God. First, according to
John Calvin, the French Protestant reformer and theologian, freedom and ethics have no place in
the doctrine of predestination. Predestination means fate and destiny. So it is thought that God
controls fate and destiny. I don’t agree with Calvin because the Catholic teaching maintains that
human freedom and God’s providence do not conflict.
Now, the Puritan tradition strongly believes that God doesn’t want all people to be saved. They
hold that God loves and elects some, and rejects others. A person can do nothing to change this
election of God. God freely gives salvation to the elect. It’s not because they had more faith or
led more perfect lives. It is God’s freedom, but at the expense of human freedom. However, the
Catholic tradition has always struggled to maintain that humans are free because of God’s
providence. It is true that God’s initiative of love is salvation but God’s love requires and makes
possible our co-operation. Finally, the Catholic tradition has been the great defender of human
freedom. God is not responsible for our behaviour and actions.
Social Determinism
Unlike naturalism and religious determinism, I support social determinism. Social
determinism is the theory that your behaviour and actions are caused by the influences of others
upon you by your parents or culture; your psychological state, including any traumatic
experiences you may have had; your history; and your social background, including such things
as socio-economic status, race, gender, religion, and education. Though, I don’t support it as
much as human freedom. I don’t truly support it because even if the past determines who you are
in the present, you can always change yourself in the present. You can do that by acting different
and doing different things. Your tendency is to focus only on your past in telling the story of
your identity but there is more to your story. You are more than what you have done. You are
capable of projecting yourself into the future. You can do things like make promises, make
commitments, and make choices. You can give your word-yourself-and shape your future. This
self is not yet made. You can tell its story only as a promise in your present commitment. That is
also your identity. It is an identity that is full of promise, full of possibilities, and full of hope.
Also, you cannot change the events of your past but you can change your perspective of it. For
example, if your past event is painful, you can talk to a counsellor about it. Your counsellor
might help you discover a different and much more comforting interpretation of the events that
3. Galasinao 3
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happened to you. I support social determinism but not truly because you are more than what you
have done and you may be able to change your perspective of past events.
Human Freedom
Finally, I support human freedom more than the other three theories. Human freedom is
the human capacity to choose and to act. Humans are free because they have possibilities and
capacities to act on these possibilities. According to this theory, your behaviour and actions are
caused by free will. I support it because when you exercise your freedom, the action that results
makes a mark or a change in the world. In making these marks and changes, you yourself are
changed in your very core. Also, you are free because you have possibilities. You can reach into
the future by giving your word today and keeping it.
Now, not all philosophers agree on how to explain the human ability to initiate an action. Ludwig
Wittgenstein, a British philosopher who’s best known for his contributions to logic and logical
positivism, raised an interesting question. “When ‘I raise my arm,’ my arm goes up. And the
problem arises: what is left over if I subtract the fact that my arm goes up from the fact that I
raise my arm? You might say, “Nothing!” At least nothing to which I can point.”
If the heart of action lies in the intention of the agent, one who acts freely, to do something, then
the heart of action is not something that you can observe. You may say, “I raise my arm.” But
saying it is not the same as doing what you intend. It is only when you have done it (your arm is
now raised) that whatever you intended shows itself.
Additionally, think of the promise you might make to take someone as your spouse for life. What
is this promise you make to another, this commitment to enter into a life-long relationship with
someone? You cannot see, touch or smell it, and yet it is not nothing. It is very real. Human
freedom is like the commitment. Your behaviour is caused by free will and your actions are
caused by your intentions.
I have already learned in my philosophy class, the four theories which explain why our
behaviour is what it is and why we act. They are naturalism, religious determinism, social
determinism, and human freedom. I don’t support naturalism and religious determinism but I do
support social determinism and human freedom. Though, I support human freedom more than
social determinism. Human freedom, to me, is the most accurate theory.
4. Galasinao 4
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Works Cited
The National Office of Religious Education of the Canadian Conference of Catholic Bishops. In
Search of the Good: A Catholic Understanding of Moral Living. Ottawa: Publications Service,
Canadian Conference of Catholic Bishops, Concacan, Inc, 2004: Second Edition 2005. Print.