Determinism is the theory that all human action is caused entirely by preceding events, and not by the exercise of the Will. In philosophy, the theory is based on the metaphysical principle that an uncaused event is impossible. 宿命論是理論是，每個人的行動，完全是由前一事件，而不是由行使意志，在哲學，理論，是基於形而上的原則，即一個uncaused活動是不可能的。 The success of scientists in discovering causes of certain behavior and in some cases effecting its control tends to support this principle.成功的科學家發現起因某種行為，在某些情況下影響其控制傾向支持這一原則。
| BELIEVE 相信 Religious 宗教 Information 資訊 Source 源 web-site 網址： |
| Our List of 1,000 Religious Subjects 我們所列出的1000名宗教科目 |
| E-mail 電子郵箱 |
Jean Paul Sartre and other contemporary philosophers have argued that determinism is controverted by introspection, which reveals actions to be the result of our own choices and not necessitated by previous events or external factors.薩特和其他當代哲學家爭辯說，宿命論是controverted通過反思，從而揭示了應採取的行動的結果，我們自己的選擇，並沒有必要以前的事件或外部因素造成的。 Determinists respond that such experiences of freedom are illusions and that introspection is an unreliable and unscientific method for understanding human behavior. determinists回應時表示，這種經驗的自由，是幻想和反思，是一個不可靠，不科學的方法，為了解人類行為。
This view has been modified within the scientific community, however, with the enunciation of the Uncertainty Principle by the physicist Werner Heisenberg.這一觀點已經被修改了科學界內部，但是，隨著闡述的不確定性原理，由物理學家維爾納海森堡。 Ramifications of his work in quantum mechanics led Heisenberg to assert that the scientist, as much a participant as an observer, interferes with the neutrality and very nature of the object in question.影響他的工作，在量子力學中海森堡為首的斷言科學家，因為許多參與者作為觀察員，干擾了中立性和非常自然的物體問題。 His work also questions whether it is possible to determine an objective framework through which one can distinguish cause from effect, and whether one can know an objective effect if one is always a part of its cause.他的工作還質疑，它是否有可能確定一個客觀的框架，通過它人們可以區分事業的影響，以及是否可以知客觀效果，如果始終是其部分原因。
Determinism is sometimes confused with Predestination and Fatalism, but as such it asserts neither that human affairs have been prearranged by a being outside the causal order nor that a person has an unavoidable fate. 宿命論是有時混淆宿命和宿命論的，但因為如此，所以它斷言，既不是人的事務已預先安排，由外面的因果秩序，又沒有一個人是不可迴避的命運。
Jesse G Kalin傑西克卡林
Bibliography
參考書目
B Berofsky,
Determinism (1971), and Freedom from Necessity (1988); G Dworkin, Determinism,
Free Will and Moral Responsibility (1970); RL Franklin, Freewill and
Determinism: A Study of Rival Conceptions of Man (1968); W Heisenberg, Physics
and Philosophy (1962); S Hook, ed., Determinism and Freedom (1969); JR Lucas,
Freedom of the Will (1970); AI Melden, Free Action (1961); J Monod, Chance and
Necessity (1972); BF Skinner, Beyond Freedom and Dignity (1971); E Squires, The
Mystery of the Quantum World (1986); GH Von Wright, Causality and Determinism
(1974). b berofsky ，宿命論（ 1971 ） ，和免受必要性（ 1988年）的100德沃金，決定論，自由意志和道德責任（
1970年） ;研究部主管富蘭克林，任意和宿命論：研究對手的觀念，人（ 1968年） ;瓦特海森堡，物理和哲學（ 1962 ） ; s鉤，版，宿命論和自由（
1969年） ;兩人盧卡斯，自由的意志（ 1970年） ;艾melden ，自由行動（ 1961年） ; j monod ，偶然與必然（ 1972 ）
;高爐斯金納超越自由和尊嚴（ 1971年） ;電子鄉紳，神秘的量子世界（ 1986年） ;生長激素馮賴特，因果關係和決定論（ 1974 ） 。
In philosophical discussion, will is usually paired with reason as one of two complementary activities of the mind. 在哲學討論中，將通常是搭配的原因之一，兩互補性活動的頭腦。 The will is considered the faculty of choice and decision, whereas the reason is that of deliberation and argument. Thus a rational act would be an exercise of the will performed after due deliberation. 該會被認為是該系的選擇和決定，而原因就是審議和論據，因此，一個理性的行為將是一個行使意志的表現後，由於審議。
The will has figured prominently in the thought of many philosophers, among them the 19th century thinkers Arthur Schopenhauer and Friedrich Wilhelm Nietzsche.該會已佔有突出地位，在思想的許多哲學家，其中有19世紀的思想家阿瑟叔本華和弗里德里希威廉尼采。 Historically, debate has centered on the issue of the will's freedom, a question of prime importance for the analysis of human action and moral responsibility.從歷史上看， 辯論的核心問題，意志的自由，一個問題，最重要的，用於分析人的行動和道義上的責任。
Philosophers have often thought that persons are responsible only for those actions that they have the option either to do or not to do or to will or not to will.哲學家往往以為人只負責對這些行為的，他們有選擇，要么做，不應該怎樣做，或會或不會。 If all acts, including acts of will, are predetermined, then this option does not appear to exist.如果一切行為，包括行為的，是既定的，那麼，這個方案似乎並不存在。
In the philosophy of mind, the question is whether reasons in the mind are identical with or reducible to events in the brain and, if so, whether physical events determine choices, decisions, and acts.在心靈哲學，問題在於是否原因在他心中是相同或還原事件在大腦中，如果有的話，不論是身體活動確定的選擇，決定，以及行為。 A wide variety of answers has been proposed, including ones derived from Freudian psychoanalysis and the various forms of behaviorism.各種各樣的答案，我們已建議，包括來自弗洛伊德精神分析學和各種形式的行為。 Some philosophers in the analytic tradition have argued that Determinism is a matter of causes and decisions a matter of reasons and that the two are mutually exclusive.一些哲學家在解析傳統爭辯說，宿命論，是一個原因和決定的事，原因並認為兩者是並行不悖的。 The issue remains controversial.這一問題仍然引起爭議。
GS Davis人戴維斯
Bibliography
參考書目
DM Armstrong, A
Materialist Theory of the Mind (1968); WK Frankena, Ethics (1973); A Kenny,
Action, Emotion, and Will (1963); K Lehrer, ed., Freedom and Determinism (1976);
G Ryle, The Concept of Mind (1949); R Taylor, Action and Purpose
(1966).馬克阿姆斯特朗，一個唯物主義者心理理論（ 1968 ） ;週frankena ，倫理學（ 1973 ） ;肯尼，動作，情感，意志（
1963年） ; k教師，編輯，自由與決定論（ 1976年）的100 ryle ，概念記（ 1949 ）與r泰勒，行動和目的（ 1966 ） 。
There are three basic positions concerning man's choices: determinism, indeterminism, and self determinism. Determinism is the belief that all of man's actions are the result of antecedent factors or causes.有三個基本立場：關於人的選擇： 宿命論， indeterminism ，自我決定論。宿命論是相信所有的人的行動，是由於前期因素或原因。 Naturalistic determinists, such as Thomas Hobbes and BF Skinner, argue that man's behavior can be fully explained in terms of natural causes. Theistic determinists, such as Martin Luther and Jonathan Edwards, trace man's actions back to God's controlling hand. The opposite position to determinism is indeterminism.自然determinists ，如托馬斯霍布斯和BF斯金納則表示，人的行為可以充分解釋條款的自然原因。 有神論determinists ，如馬丁路德和喬納森愛德華茲，追溯人類的行動，回到上帝的控制之手。相反的立場，以宿命論是indeterminism 。 On this view there are no causes for man's actions, antecedent or otherwise.按照這種觀點是沒有原因，因為人的行動，前期還是在其他方面。 The final position is self determinism, or free will.最後立場是自我決定論，或自由意志。 This is the belief that man determines his own behavior freely, and that no causal antecedents can sufficiently account for his actions. 這是信仰，人決定了他自己的言行自由，但並沒有因果前因足以佔他的行動。
A contemporary example of naturalistic determinism is BF Skinner, the author of Beyond Freedom and Dignity and About Behaviorism.一個當代的例子，自然主義宿命論是高爐斯金納，作者超越自由和尊嚴，並約行為。 Skinner believes that all human behavior is completely controlled by genetic and environmental factors.斯金納認為，所有人類行為是完全控制，由遺傳因素和環境因素。 These factors do not rule out the fact that human beings make choices; however, they do rule out the possibility that human choices are free.這些因素不排除一個事實，即人類作出選擇，但他們排除這種可能性，人有選擇的自由。 For Skinner, all human choices are determined by antecedent physical causes.為斯金納，所有人類的選擇是取決於前因身體原因。 Hence, man is viewed as an instrumental cause of his behavior.因此，男子是被看作一種樂器導致他的行為。 He is like a knife in the hands of a butcher or a hammer in the grip of a carpenter; he does not originate action but is the instrument through which some other agent performs the action.他就像一把刀在手，一個屠夫或錘子在抓地力的一個木匠，他並不源於行動，但該儀器通過一些其他代理人進行訴訟。
A philosophical argument often given for determinism can be stated as follows.哲學上的說法，往往給予定論，可以說明如下。 All human behavior is either completely uncaused, selfcaused, or caused by something external.所有人類的行為是既沒有完全uncaused ， selfcaused ，或造成一些外部因素。 Now human behavior cannot be uncaused, for nothing can happen without a cause, nothing cannot cause something.現在人類行為不能uncaused ，什麼事情也沒有發生的一個原因，沒有什麼不能使一些事。 Human behavior cannot be self - caused either, for each act would have to exist prior to itself to cause itself, which is impossible.人的行為不能自我-要么造成的，為每一行為都存在事先向自己的事業本身，這是不可能的。 Thus the only alternative is that all human behavior must be completely caused by something external.因此唯一的辦法，就是所有人類行為要完全所造成的一些外部因素。 Naturalistic determinists maintain that such things as heredity and environment are the external causes, whereas theistic determinists believe that God is the external cause of all human behavior.自然determinists保持這種事情，因為遺傳和環境是外因，而有神論determinists相信上帝是外在原因，所有人類行為。
There are several problems with this argument.有幾個問題，這種論點。 First, the argument misinterprets self determinism as teaching that human acts cause themselves.首先，這樣的論點曲解自我決定論作為教學人類行為造成自己。 Self determinists, for example, do not believe that the plays in a football game cause themselves.自我determinists ，舉例來說，不相信該扮演一個足球遊戲事業本身。 Rather they maintain that the players execute the plays in a football game.而他們認為，球員們執行起的一場足球比賽。 Indeed it is the players that choose to play the game.事實上，它是播放器的選擇玩遊戲。 Thus the cause of a football game being played is to be found within the players of the game.因此，事業的一個足球遊戲正在扮演的是找到玩家的遊戲。 Self determinists would not deny that outside factors, such as heredity, environment, or God, had any influence.自我determinists不會否認，外界因素，如遺傳，環境，或上帝，有任何影響。 However, they would maintain that any one of the people involved in the game could have decided not to play if they had chosen to do so.不過，他們會認為，任何一個人在比賽中可能已決定不參加，如果他們選擇這樣做。
Second, the argument for determinisim is self defeating.第二，論據determinisim是自我挫敗。 A determinist must contend that both he and the nondeterminist are determined to believe what they believe.一決定論必須爭辯說，他和nondeterminist決心要相信什麼，他們相信的。 Yet the determinist attempts to convince the nondeterminist that determinism is true and thus ought to be believed.然而，決定論，試圖說服nondeterminist說宿命論是事實，因此應以相信。 However, on the basis of pure determinism "ought" has no meaning.然而，在此基礎上的純決定論"應該" ，沒有意義。 For "ought" means "could have and should have done otherwise."為"應該"是指"可以而且應該做，否則" 。 But this is impossible according to determinism.但是，這是不可能的，根據宿命論。 A way around this objection is for the determinist to argue that he was determined to say that one ought to accept his view.怎麼繞過這一反對的是為決定論爭辯說，他決心，也就是說，一個應該接受他的看法。 However, his opponent can respond by saying that he was determined to accept a contrary view.不過，他的對手可以回應說，他決心接受一個相反的觀點。 Thus determinism cannot eliminate an opposing position.因此決定論並不能消除另一種相反的立場。 This allows the possibility for a free will position.這使得有可能為自由意志的立場。
Third, and finally, if naturalistic determinism were true, it would be self defeating, false, or be no view at all.第三個，也是最後，如果自然主義決定論屬實的話，這將是戰勝自我，虛假的，或者沒有這個觀點。 For in order to determine whether determinism was true there would need to be a rational basis for thought, otherwise no one could know what was true or false.對，以確定是否決定論是真實的存在，必須在合理的基礎上的思考，否則，沒有人能夠知道什麼是真的還是假的。 But naturalistic determinists believe that all thought is the product of nonrational causes, such as the environment, thus making all thought nonrational.但自然determinists相信，所有的思想是產品的非理性的原因，如環境，使所有的非理性思維。 On this basis no one could ever know if determinism were true or not.在此基礎上，沒有人能夠知道，如果決定論是真實與否。 And if one argued that determinism was true, then the position would be self defeating, for a truth claim is being made to the effect that no truth claims can be made.如果有人認為宿命論是真的話，那麼，則會造成自我挫敗，為真理聲稱正在取得重大的影響，這不符合事實聲稱可以了。 Now if determinism is false, then it can be rationally rejected and other positions considered.現在，如果決定論是錯誤的，那麼，可以理性地拒絕和其他職位的考慮。 But if it is neither true or false, then it is no view at all, since no claim to truth is being made.但如果它不是真的還是假的，那就不會有鑑於在所有的，因為不能要求真理是正在取得進展。 In either case, naturalistic determinism could not reasonably be held to be true.在這兩種情況下，自然主義決定論無法合理地認為是正確的。
Another form of determinism is theistic determinism.另一種形式的宿命論，是有神論宿命論。 This is the view that all events, including man's behavior, are caused (determined) by God.這是認為，所有的活動，包括人的行為，是造成（待定） ，由上帝。 One of the more famous advocates of this view was the Puritan theologian Jonathan Edwards.其中一個比較著名的主張這一觀點的是清教徒神學家喬納森愛德華茲。 He maintained that the concept of free will or self determinism contradicted the sovereignty of God.他認為，觀念的自由意志或自我決定論，違背主權的上帝。 If God is truly in control of all things, then no one could act contrary to his will, which is what self determinism must hold.如果上帝是真正在控制一切事物，那麼誰也不能違背他的意願，而這正是自我宿命論必須持有。 Hence, for God to be sovereign he must cause every event, be it human or otherwise.因此，上帝是主權他必須引起每一個事件，無論是人力還是在其他方面。
Edwards also argued that self determinism is self contradictory.愛德華茲也辯稱，自我決定論是自我矛盾的。 For if man's will were in equilibrium or indifferent to any given event or decision, then his will would never act.如果以人的意志為在平衡或坐視任何特定事件或決定的，那麼，他將永遠不會採取行動。 Just as a scale cannot tip itself unless an outside force upsets the balance, so man's will could never act unless God moved it.正如一位規模不能完全秘訣本身除非外力打破平衡，所以人的意志絕不可法，除非上帝動議。 Thus to speak of human acts as self caused would be like speaking of nothing causing something.因此，發言的人的行為所造成的自我，將像在談到造成什麼東西。 But since every event must have a cause, self determinism, which denies this, must be self contradictory.但由於每一個事件必須有一個原因，自我決定論，否認這一點，必須自我矛盾的。
During Edwards's own day some thinkers objected to his view on the grounds that it ran contrary to the biblical evidence which supported human freedom (eg, Prov. 1:29 - 31; Heb. 11:24 - 26).愛德華茲在自己的一天一些思想家提出反對談了自己的看法，理由是它違反了聖經中的證據，支持人的自由（如省1時29分-3 1條;以弗所書1 1:24- 26 ）。 Edwards responded in his Freedom of the Will that human freedom is not the power to do what one decides but rather what one desires.愛德華茲回應，在他的自由意志，即人的自由是沒有權力做一個決定，而是一個人的慾望。 The cause of man's desires is God, and man always acts in accordance with them.事業的人的慾望是上帝，而人的行為總是按照他們。 Thus freedom is not uncaused, which is nonsensical, but caused by God.因此，新聞自由是不uncaused ，這是睜眼說瞎話，但所造成的上帝。
Like naturalistic determinism, theistic determinism may be objected to on several grounds.喜歡自然主義決定論，有神論宿命論可能反對的幾個理由。 First, to view freedom as that which one desires is inadequate.首先，要查看自由，因為這其中的一個願望是不夠的。 People do not always do what they desire; no one desires to carry out the garbage or clean a dirty oven.人們並不總是做他們的願望，任何人的慾望來進行垃圾或清潔骯髒的烘箱。 Further, people often desire to do what they do not decide to do, such as taking revenge on someone for wronging them.此外，人們常常渴望，使他們可以決定不這樣做，如採取報復有人為wronging他們。
Second, according to self determinism, Edwards's position evidences a misunderstanding of free will.第二，要按照自我決定論，愛德華茲的立場鐵證如山一種誤解，我們的自由意志。 The acts of free human beings are not uncaused but self caused.該行為的自由人是不是uncaused而是自我造成的。 To say they are self caused is not to say that they arise out of nothing or exist prior to themselves.說他們是自我造成的，這不是說他們出現了從無到有，或存在事先對自己負責。 Such would be an uncaused or self caused being, which is nonsensical.例如將是一個uncaused或自我造成的，這是睜眼說瞎話。 However, self determinism maintains that man's exercise of his freedom is self caused becoming, which is not contradictory.然而，自我決定論認為，人類的行使他的自由是自我造成的成為，這是不矛盾的。 In other words, persons exist and can freely cause their own actions (not their own being).或者換句話說，人的存在，而且可以自由地引起他們自己的行動（而不是他們自己的作為） 。
Third, Edwards's argument suffers from a faulty view of man.第三，愛德華茲的說法患有站在一個錯誤的觀點的人。 Human beings are not like a machine (scale) which cannot be moved until some outside force tips it in one direction or another.人是不是像一台機器（規模） ，不能動議，直至一些外力的提示，它在一個方向或另一個。 Rather, man is a person created in the image of God as a personal living soul (Gen. 1:26 - 27; 2:7), and he retains this image even after the fall (Gen. 9:6; 1 Cor. 11:7).相反，男子是一個人創造的形象，上帝看成是個人的活的靈魂（創1時26 -2 7; 2時0 7分） ，他保留了這一形象，即使在秋天（創9時0 6分， 1肺心病。 11時07分） 。 This image includes the ability to make choices and act upon them.這種形象包括有能力做出選擇，並付諸行動。 Hence, since man is personal, it is at best inadequate to illustrate his behavior by impersonal, mechanical models, such as a scale.因此，在男子個人，它是最好的不足，說明自己的行為，按客觀，機械模型，如規模。
And fourth, Edwards is mistaken when he argues that human freedom is contrary to God's sovereignty.第四，愛德華茲，是錯誤的時候，他認為人的自由是違背上帝的主權。 God sovereignly gave man his freedom by creating him a free creature, and God sovereignly continues to allow man to exercise his freedom by sustaining him moment by moment in existence (Col. 1:17).上帝sovereignly了男子自由，由他創造一個自由的造化，上帝sovereignly繼續容許男子行使他的自由所承受他的時候時刻存在（上校1時17分） 。 Thus the sovereignty of God is not thwarted by human freedom but glorified through human freedom.因此，主權的上帝不是阻礙人的自由，但歌頌通過人的自由。 For God gave man free will, he sustains man so he can act freely, and he brings about all his purposes without violating man's free will.對於上帝給予了人的自由意志，他的立身之男子，這樣他就可以自由行動，他帶來了他的所有用途，在不違反人的自由意志。 As the Westminister Confession puts it, "Although in relation to the foreknowledge and decree of God, the first cause, all things come to pass immutably and infallibly, yet by the same providence he ordereth them to fall out, according to the nature of second causes, either necessarily, freely, or contingently" (V, ii).作為westminister認罪的說法， "雖然關係到foreknowledge法令和上帝的，第一個原因，一切事物來通過一成不變和infallibly ，但由同一普羅維登斯他ordereth他們落下，根據性質二原因，無論是必然的，暢所欲言，或contingently " （五，二） 。
There are at least three problems with this view.至少還有三個問題，這個看法。 First, Heisenberg's principle does not deal with causality but with predictability.第一，海森堡的原則，不涉及因果關係，但與可預測性。 Heisenberg maintained that the movement of subatomic particles was unpredictable and unmeasurable; he did not maintain that their movement was uncaused.海森堡保持著這項運動的subatomic粒子是難以預測和不可測;他不認為自己的運動uncaused 。 Thus this principle cannot be used to support indeterminism.因此，這個原則不能被用來支持indeterminism 。 Second, indeterminism unreasonably denies the principle of causality, namely, that every event has a cause.第二， indeterminism不合理否認原則的因果關係，即，每一個事件的一個原因。 Simply because one does not know what the cause is, is not proof that an event is not caused.僅僅因為一個不知道是什麼原因，是沒有證據證明某項活動並沒有造成。 Such lack of knowledge only reflects our ignorance.這種缺乏知識不僅反映了我們的無知。 Third, indeterminism strips man of any responsible behavior.第三， indeterminism帶的人，任何一個負責任的行為。 If human behavior is uncaused, then no one could be praised or blamed for anything he did.如果人類行為是uncaused ，那麼沒有人可以被稱讚或指責的事情來做。 All human acts would be nonrational and nonmoral, thus no act could ever be a reasonable or responsible one.所有人類的行為，將非理性和nonmoral ，因此任何行為都不能認為這是合理或負責任的。
Indeterminism is unacceptable for a Christian. indeterminism是不能接受的是一個基督教。 For if indeterminism is true, then either the existence of God or any causal connection between God and the universe would have to be denied.如果indeterminism是真的話，那麼無論是上帝存在的或任何因果關係之間的上帝和宇宙都須加以否認。 But clearly a Christian could not hold this, for the Christian position is that God created the world and he providentially sustains it and intervenes in its affairs (Matt. 6:25 - 32; Col. 1:15 - 16).但顯然是一個基督徒不能舉辦這期，對於基督徒的立場是，上帝創造了世界，他providentially維繫著它干預其內政。 （ 6點25分-3 2;上校1 :15- 16 ）。
Many object to self determinism on the grounds that if everything needs a cause, then so do the acts of the will.許多反對自我宿命論意見，理由是，如果一切需要的事業，那麼這樣的行為意志。 Thus it is often asked, What caused the will to act?因此，人們常常問，是什麼原因採取行動的意願？ The self determinist can respond to this question by pointing out that it is not the will of a person that makes a decision but the person acting by means of his will.自我決定論才能回應這個問題，指出，這是不是會一個人說，作出決定，但該人代理的方式他的意志。 And since the person is the first cause of his acts, it is meaningless to ask what the cause of the first cause is.而且由於該人是第一個原因他的行為，這是沒有意義的，請問原因，第一個原因是。 Just as no outside force caused God to create the world, so no outside force causes people to choose certain actions.正如沒有外力造成的上帝創造了世界，讓任何外力，使人們選擇某些行動。 For man is created in God's image, which includes the possession of free will.因為人是創造了上帝的形象，其中包括藏有自由意志。
Another objection often raised against self determinism is that biblical predestination and foreknowledge seem to be incompatible with human freedom.另一種反對意見，往往提出對自我決定論是聖經的宿命和foreknowledge似乎不符合人的自由。 However, the Bible does clearly teach that even fallen man has freedom of choice (eg, Matt. 23:37; John 7:17; Rom. 7:18; 1 Cor. 9:17; 1 Pet. 5:2; Philem. 14).然而，聖經是否清楚教導甚至下降男子已選擇的自由（例如，馬特。 23時37分;約翰7時17分;光碟。 7時18分， 1肺心病。 9時17分，一寵物。 5時02分; philem 14段） 。 Further, the Bible teaches that God predestines in accordance with his foreknowledge (1 Pet. 1:2).此外，聖經教導我們，神predestines按照他的foreknowledge （ 1寵物。 1:2 ） 。 Predestination is not based on God's foreknowledge (which would make God dependent upon man's choices) nor is it independent of God's foreknowledge (since all of God's acts are unified and coordinate).宿命，是不是基於上帝的foreknowledge （這將使神取決於人的選擇） ，也不是獨立於上帝的foreknowledge （因為所有的神的行為是統一的和協調） 。 Rather, God knowingly determines and determinately knows those who will accept his grace as well as those who will reject him.相反，上帝在明知確定並determinately知道那些人會接受他的恩典以及那些會拒絕他。
A further argument for free will is that God's commandments carry a divine "ought" for man, implying that man can and should respond positively to his commands.另一論點自由意志是上帝的誡命，進行一項神聖的"應該"就人類總體而言，這意味著男子可以，而且應該積極響應他的命令。 The responsibility to obey God's commands entails the ability to respond to them, by God's enabling grace.責任聽從上帝的命令，需要的反應能力，對他們來說，都是神的恩典有利。 Furthermore, if man is not free, but all his acts are determined by God, then God is directly responsible for evil, a conclusion that is clearly contradicted by Scripture (Hab. 1:13; James 1:13 - 17).此外，如果人沒有自由，但他的所有行為都取決於上帝，然後上帝又是直接負責的邪惡，一個結論，這顯然是矛盾的經文（ hab. 1:13 ;詹姆斯1:13 -1 7） 。
Therefore, it seems that some form of self determinism is the most compatible with the biblical view of God's sovereignty and man's responsibility.因此，它似乎是某種形式的自我決定論，是最符合聖經的看法上帝的主權和人的責任。
NL
Geisler荷geisler
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
參考書目
Augustine, The
Free Choice of the Will and On Grace and Free Will; B Holbach, The System of
Nature; W James, "The Dilemma of Determinism," in Pragmatism; M Luther, The
Bondage of the Will; R Taylor, Metaphysics; A Farrer, The Freedom of the
Will.奧古斯丁，自由選擇的意志和對恩典和自由意志， B期霍爾巴赫，該系統的性質;瓦特詹姆斯， "兩難的決定，
"在實用主義;米路德，桎梏的意志與r泰勒，形而上學; 1 farrer ，自由的意志。
Determinism is a name employed by writers, especially since J. Stuart Mill, to denote the philosophical theory which holds -- in opposition to the doctrine of free will -- that all man's volitions are invariably determined by pre-existing circumstances.宿命論是一個名稱聘請作家，尤其是因為j.斯圖爾特軋機，是指哲學理論的掌握-在反對以教條的自由意志-這一切人為的v o litions往往取決於事先存在的情況下。 It may take diverse forms, some cruder, some more refined.它可採取形式多樣的，有的cruder ，有些更精緻。
Biological and materialistic Determinism maintains that each of our voluntary acts finds its sufficient and complete cause in the physiological conditions of the organism.生物和物質決定論認為，我們每一個自願的行為，認定其有足夠的和完整的事業，在生理條件的有機體。 Psychological Determinism ascribes efficiency to the psychical antecedents.心理宿命論賦予效率，以心理前因。 In this view each volition or act of choice is determined by the character of the agent plus the motives acting on him at the time.在這種觀點看來，每個意志或行為選擇，是由性格的代理人，再加上動機代理他的時候。 Advocates of this theory, since Mill, usually object to the names, Necessarianism and Fatalism, on the ground that these words seem to imply some form of external compulsion, whilst they affirm only the fact of invariable sequence or uniform causal connectedness between motives and volition.倡導這一理論的，因為磨，通常是反對他們的姓名， necessarianism和宿命論的，其理由是這些話似乎在暗示某種形式的外部強迫的，雖然他們申明，只有事實的恆定序列或制服因果之間連通的動機和意願。 Opposed to this view is the doctrine of Indeterminism, or what perhaps may more accurately be called Anti-determinism, which denies that man is thus invariably determined in all his acts of choice.反對這種觀點是中庸indeterminism ，或用什麼或許可以更準確地被稱為反宿命論，它否認人是因此往往取決於他在所有的行為選擇。 This doctrine has been stigmatized by some of its opponents as the theory of "causeless volition", or "motiveless choice"; and the name Indeterminism, is possibly not the best selection to meet the imputation.這一學說受到了指責，由它的一些對手，因為"理論causeless意志" ，或" motiveless選擇" ，以及姓名indeterminism ，很可能不是最好的選擇，以滿足歸責。 The objection is, however, not justified.反對的，但是，沒有道理的。 The Anti-determinists, while denying that the act of choice is always merely the resultant of the assemblage of motives playing on the mind, teach positively that the Ego, or Self, is the cause of our volitions; and they describe it as a "free" or "self-determining" cause.反determinists ，雖然否認該法的選擇是永遠只是由此產生的組合動機玩心，教導正面自我，或自我，是導致我國volitions ;它們形容為"免費"或"自定"的事業。 The presence of some reason or motive, they ordinarily hold, is a necessary condition for every act of free choice, but they insist that the Ego can decide between motives.在場的一些原因或動機，他們通常持有，是一個必要條件，每一個行為的自由選擇的權利，但他們堅持認為，我能決定的動機。 Choice is not, they maintain, uniformly determined by the pleasantest or the worthiest motive or collection of motives.選擇是沒有，他們堅稱，一律由pleasantest或最有價值的動機，或收集的動機。 Nor is it the inevitable consequent of the strongest motive, except in that tautological sense in which the word strongest simply signifies that motive which as a matter of fact prevails.它也不是不可避免的後果的強烈動機，除了說同義反复的常識，其中最強烈的字眼，根本標誌著動機是眾所周知的事，其實普遍存在。 Determinism and the denial of free will seem to be a logical consequence of all monistic hypotheses.宿命論和剝奪個人自由意志似乎是一個合乎邏輯的後果，所有monistic假說。 They are obviously involved in all materialistic theories.他們顯然是在所涉及的所有物質的理論。 For Materialism of every type necessarily holds that every incident in the history of the universe is the inevitable outcome of the mechanical and physical movements and changes which have gone before.對於唯物論的每一種必然認為，每一個事件，在歷史上的宇宙，是必然的結果，力學和物理運動和變化，其中經歷了前。 But Determinism seems to be an equally necessary consequence of monistic Idealism.但宿命論似乎是一個同樣必然後果monistic唯心主義。 Indeed the main argument against monistic and pantheistic systems will always be the fact of free will.事實上，主要論點是對monistic和pantheistic系統將永遠是事實，我們的自由意志。 Self-determination implies separateness of individuality and independence in each free agent, and thus entails a pluralistic conception of the universe.自決權意味著是分開的個性和獨立性，在每一個自由球員，因此需要一個多元化的概念，宇宙中去。 (See DUALISM; MONISM.) In spite of the assertions of Determinists, no true logical distinction can be made between their view and that of Fatalism. （見二元;一元） ，儘管斷言determinists ，就沒有真正的邏輯上有區別，他們認為，這對宿命論的思想。 In both systems each of my volitions is as inexorably fated, or pre-determined, in the past conditions of the universe as the movements of the planets or the tides.在這兩個系統我每次volitions是無情的命運，或預先確定的，在過去條件的宇宙，作為運動的行星或潮汐。 The opponents of Determinism usually insist on two lines of argument, the one based on the consciousness of freedom in the act of deliberate choice, the other on the incompatibility of Determinism with our fundamental moral convictions.反對宿命論通常堅持兩條路線的爭論，其中一個基於意識的自由，在該法的故意選擇，對其他相抵觸的決定論與我們的基本道德信念。 The notions of responsibility, moral obligation, merit, and the like, as ordinarily understood, would be illusory if Determinism were true.概念的責任，道義上的責任，擇優的原則，並願，因為通常理解的，將是一種假象，如果宿命論都是實話。 The theory is in fact fatal to ethics, as well as to the notion of sin and the fundamental Christian belief that we can merit both reward and punishment.該理論實際上是在致命的道德，以及為概念的單仲偕和根本的基督教信仰，我們可以都值得獎勵和懲罰。 (See FREE WILL; ETHICS; FATALISM.) （見自由意志;倫理;宿命論） 。
Publication information Written by Michael Maher.出版信息該書由Michael馬希爾。 Transcribed by Rick McCarty.轉錄由里克麥卡蒂。 The Catholic Encyclopedia, Volume IV.天主教百科全書，第四卷。 Published 1908. 1908年出版。 New York: Robert Appleton Company.紐約：羅伯特Appleton還公司。 Nihil Obstat. nihil obstat 。 Remy Lafort, Censor.人頭馬lafort ，檢查員。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +約翰米farley ，大主教紐約
RELATION OF THE QUESTION TO DIFFERENT BRANCHES OF PHILOSOPHY有關的問題，以不同的分支哲學
HISTORY歷史
Free Will in Ancient Philosophy自由意志，在古代哲學
Free Will and the Christian Religion自由意志與基督教
Catholic Doctrine天主教教義
Thomist and Molinist Theories thomist和molinist理論
Free will and the Protestant Reformers自由意志與新教改革者
Free Will in Modern Philosophy自由意志，在現代哲學
THE ARGUMENT論據
Proof證明
Objections反對
NATURE AND RANGE OF MORAL LIBERTY性質和範圍的道德自由
CONSEQUENCES後果
The question of free will, moral liberty, or the liberum arbitrium of the Schoolmen, ranks amongst the three or four most important philosophical problems of all time.問題的自由意志，道德自由，或liberum arbitrium的schoolmen ，職級，其中3個或4個最重要的哲學問題的所有時間。 It ramifies into ethics, theology, metaphysics, and psychology.它ramifies到倫理學，神學，形而上學和心理學。 The view adopted in response to it will determine a man's position in regard to the most momentous issues that present themselves to the human mind.認為，通過在回應它，將決定一個人的立場，對於最重要的問題，在目前向人的頭腦。 On the one hand, does man possess genuine moral freedom, power of real choice, true ability to determine the course of his thoughts and volitions, to decide which motives shall prevail within his mind, to modify and mould his own character?在一方面，沒有人擁有真正的道德自由，權力，真正的選擇，真正有能力，以確定過程中他的思想和volitions ，以決定那些動機為準在他的心目中，以修改及模具他自己的性格？ Or, on the other, are man's thoughts and volitions, his character and external actions, all merely the inevitable outcome of his circumstances?或者，另一方面，則是人為的思想和volitions ，他的性格和外部的行動，一切只是必然的結果，他的情況嗎？ Are they all inexorably predetermined in every detail along rigid lines by events of the past, over which he himself has had no sort of control?它們都不可避免地預定在每一個細節沿剛性線，由過去的事件，而他自己卻苦無形式的管制？ This is the real import of the free-will problem.這是真正進口的自由意志問題。
RELATION OF THE QUESTION TO DIFFERENT BRANCHES OF PHILOSOPHY有關的問題，以不同的分支哲學
(1) Ethically, the issue vitally affects the meaning of most of our fundamental moral terms and ideas. （ 1 ）在倫理上，這個問題非常影響的意思是我們大部分基本道義上講與思路。 Responsibility, merit, duty, remorse, justice, and the like, will have a totally different significance for one who believes that all man's acts are in the last resort completely determined by agencies beyond his power, from that which these terms bear for the man who believes that each human being possessed of reason can by his own free will determine his deliberate volitions and so exercise a real command over his thoughts, his deeds, and the formation of his character.責任，擇優的原則，職責，悔意，正義，等等，將有完全不同的意義，一個人認為，一切人的行為是在萬不得已完全取決於機構超越他的權力，從這些條款承擔該名男子世衛組織認為，每個人擁有的原因，可以由他自己的自由意志決定，他故意volitions等工作，真正的指揮權，他的思想，他的事蹟，並形成他的性格。
(2) Theology studies the questions of the existence, nature and attributes of God, and His relations with man. （ 2 ）神學研究問題的存在，性質和屬性的神，他的關係人。 The reconciliation of God's fore-knowledge and universal providential government of the world with the contingency of human action, as well as the harmonizing of the efficacy of supernatural grace with the free natural power of the creature, has been amongst the most arduous labours of the theological student from the days of St. Augustine down to the present time.和解的上帝的前列知識普及天賜政府對世界與應變的人的行動，以及為協調的功效有神靈的恩典與自由大自然的力量的造化，一直當中最艱鉅的勞動的神學學生，由天聖奧古斯丁到現在的時間。
(3) Causality, change, movement, the beginning of existence, are notions which lie at the very heart of metaphysics. （ 3 ）因果關係，變化，運動，一開始存在，是概念，其中的核心所在的形而上學。 The conception of the human will as a free cause involves them all.觀，人的意志是一個自由的原因牽涉到他們所有人。
(4) Again, the analysis of voluntary action and the investigation of its peculiar features are the special functions of Psychology. （ 4 ）再次，分析志願行動，並調查其特有的功能，是特殊功能的心理。 Indeed, the nature of the process of volition and of all forms of appetitive or conative activity is a topic that has absorbed a constantly increasing space in psychological literature during the past fifty years.事實上，大自然的過程中的意志和一切形式的appetitive或意動活動是一個話題，同時也吸收了一種不斷增加的空間，在心理文學在過去的五十年。
(5) Finally, the rapid growth of sundry branches of modern science, such as physics, biology, sociology, and the systematization of moral statistics, has made the doctrine of free will a topic of the most keen interest in many departments of more positive knowledge. （ 5 ）最後，快速增長的雜黨支部的現代科學，如物理學，生物學，社會學，以及系統化的道德統計，作出了中庸的自由意志的一個話題最濃厚的興趣，許多政府部門更積極知識。
HISTORY歷史
Free Will in Ancient Philosophy自由意志，在古代哲學
The question of free will does not seem to have presented itself very clearly to the early Greek philosophers.問題，我們的自由意志似乎並沒有介紹得十分明顯，以早期希臘哲學家。 Some historians have held that the Pythagoreans must have allotted a certain degree of moral freedom to man, from their recognition of man's responsibility for sin with consequent retribution experienced in the course of the transmigration of souls.一些歷史學家認為， pythagoreans必須有分配了一定程度的道德自由人，從他們認識到人的責任單與相應的報應的經歷在這個過程中的輪迴的靈魂。 The Eleatics adhered to a pantheistic monism, in which they emphasized the immutability of one eternal unchangeable principle so as to leave no room for freedom.該eleatics堅持一個pantheistic一元論，他們在強調變通的一個永恆的千古不變的原則，以不留下任何自由的空間。 Democritus also taught that all events occur by necessity, and the Greek atomists generally, like their modern representatives, advocated a mechanical theory of the universe, which excluded all contingency.德謨克利特也教導說，所有的事件發生必然與希臘atomists大致一樣，其現代的代表，主張力學理論的宇宙，其中排斥一切應變。 With Socrates, the moral aspect of all philosophical problems became prominent, yet his identification of all virtue with knowledge and his intense personal conviction that it is impossible deliberately to do what one clearly perceives to be wrong, led him to hold that the good, being identical with the true, imposes itself irresistibly on the will as on the intellect, when distinctly apprehended.與蘇格拉底，道德方面的所有哲學問題突出，但他的鑑定所有的美德與知識和他的個人信念，即這是不可能刻意做什麼，顯然仍是錯的，這促使他認為好的，正完全相同的真實，對自己勢不可擋地對將作為對智力，當明顯逮捕。 Every man necessarily wills his greatest good, and his actions are merely means to this end.每一個男人一定遺囑，他最大的善，他的行動只是手段來達到這個目的。 He who commits evil does so out of ignorance as to the right means to the true good.他犯了邪惡，所以出於無知，以正確的方式來真正的好。 Plato held in the main the same view.柏拉圖舉行的，主要有相同的看法。 Virtue is the determination of the will by the knowledge of the good; it is true freedom.德治是決心的，將是由知識的好，它是真正的自由。 The wicked man is ignorant and a slave.壞蛋的人是無知的奴隸。 Sometimes, however, Plato seems to suppose that the soul possessed genuine free choice in a previous life, which there decided its future destiny.但是，有時柏拉圖似乎假定靈魂，擁有真正的自由選擇，在以前的生活中，其中有決定自己未來的命運。 Aristotle disagrees with both Plato and Socrates, at least in part.亞里士多德不同意雙方柏拉圖與蘇格拉底的，至少在一部分。 He appeals to experience.他呼籲經驗。 Men can act against the knowledge of the true good; vice is voluntary.男人可以對法的認識，真正的好;副主席是自願的。 Man is responsible for his actions as the parent of them.男子是負責他的行動作為母公司的。 Moreover his particular actions, as means to his end, are contingent, a matter of deliberation and subject to choice.此外，他特別行動，是指以他的結局，是隊伍中的一個問題，審議並受選擇。 The future is not all predictable.未來是不是所有的可預測性。 Some events depend on chance.有些活動要靠機會。 Aristotle was not troubled by the difficulty of prevision on the part of his God.亞里士多德並不困擾的難度預知對他的部分神。 Still his physical theory of the universe, the action he allots to the noûs poietkós, and the irresistible influence exerted by the Prime Mover make the conception of genuine moral freedom in his system very obscure and difficult.還有他的物理理論的宇宙，他的行動allots向noûs poietkós ，以及不可抗拒的影響，不可能畢其功於一役原動機，使觀真正的道德自由，在他的制度很模糊性和難度。 The Stoics adopted a form of materialistic Pantheism.該stoics通過某種形式的唯物主義泛神論。 God and the world are one.上帝和世界都是一個。 All the world's movements are governed by rigid law.世界上所有的動作都是由剛性的規定。 Unvaried causality unity of design, fatalistic government, prophecy and foreknowledge--all these factors exclude chance and the possibility of free will.不變因果的統一設計，聽天由命的政府，預言和foreknowledge -所有這些因素排除在外的機會和可能性，我們的自由意志。 Epicurus, oddly in contrast here with his modern hedonistic followers, advocates free will and modifies the strict determinism of the atomists, whose physics he accepts, by ascribing to the atoms a clinamen, a faculty of random deviation in their movements.其半徑，奇怪的反差，在這裡與他的現代享樂主義的信徒，主張自由意志和修改的嚴格決定論的atomists ，其物理他接受，所指稱向原子一clinamen ，系隨機偏差，在他們的行踪。 His openly professed object, however, in this point as in the rest of his philosophy, is to release men from the fears caused by belief in irresistible fate.他的公開自稱對象，不過，在這一點，作為在休息的他的哲學思想，是要釋放的男子從恐懼所造成的信念，在不可抗拒的命運。
Free Will and the Christian Religion自由意志與基督教
The problem of free will assumed quite a new character with the advent of the Christian religion.問題，我們的自由意志承擔了不少新的特色來臨的基督教。 The doctrine that God has created man, has commanded him to obey the moral law, and has promised to reward or punish him for observance or violation of this law, made the reality of moral liberty an issue of transcendent importance.該學說認為，上帝創造了人，已經命令他必須服從道德律，並已承諾要獎賞或懲罰他，為遵守或違反這一法律，使現實的道德自由的問題，超然的重要性。 Unless man is really free, he cannot be justly held responsible for his actions, any more than for the date of his birth or the colour of his eyes.除非男子是真正的自由，他不能理直氣壯地追究責任，為他的行動，任何多為自己的出生日期或膚色的他的眼睛。 All alike are inexorably predetermined for him.一切都不可阻擋地預定了。 Again, the difficulty of the question was augmented still further by the Christian dogma of the fall of man and his redemption by grace.再次，困難的問題是增強還是進一步由基督教教義的秋季男子和他的救贖，由恩典。 St. Paul, especially in his Epistle to the Romans, is the great source of the Catholic theology of grace.聖保祿，尤其是在他的書中說，羅馬人，是偉大的來源天主教神學的恩典。
Catholic Doctrine天主教教義
Among the early Fathers of the Church, St. Augustine stands pre-eminent in his handling of this subject.其中早期教會的神父，聖奧古斯丁停機前知名他在處理這方面的問題。 He clearly teaches the freedom of the will against the Manichæeans, but insists against the Semipelageians on the necessity of grace, as a foundation of merit.他明確任教的自由意志，對manichæeans ，但堅持反對semipelageians關於必須恩典，作為一個基礎，是有道理的。 He also emphasizes very strongly the absolute rule of God over men's wills by His omnipotence and omniscience--through the infinite store, as it were, of motives which He has had at His disposal from all eternity, and by the foreknowledge of those to which the will of each human being would freely consent.他還強調了非常強烈的絕對統治上帝超過男性的遺囑由他的全能和無所不知-通過無限存儲，因為它被的動機，他曾在他的處置從所有永恆，以及由f oreknowledge這些哪該會的每個人都將自由地同意。 St. Augustine's teaching formed the basis of much of the later theology of the Church on these questions, though other writers have sought to soften the more rigorous portions of his doctrine.聖奧古斯丁的教學建制的基礎上的很大一部分後來神學教會對這些問題，但其他作者試圖軟化了更嚴格的部分，他的教義。 This they did especially in opposition to heretical authors, who exaggerated these features in the works of the great African Doctor and attempted to deduce from his principles a form of rigid predeterminism little differing from fatalism.他們這樣做，特別是在反對邪教的作者，他們誇大了這些特點，在工程的偉大非洲的醫生，並企圖推論，他的原則的一種形式僵化predeterminism一點不同於宿命論的思想。 The teaching of St. Augustine is developed by St. Thomas Aquinas both in theology and philosophy.教學中的聖奧古斯丁，是由聖托馬斯阿奎那無論是在神學和哲學。 Will is rational appetite.將是理性的胃口。 Man necessarily desires beatitude, but he can freely choose between different forms of it.男子一定beatitude慾望，但他可以自由地選擇不同形式的。 Free will is simply this elective power.自由意志很簡單，就是選任權力。 Infinite Good is not visible to the intellect in this life.無限好，是不可見的，以智力在此生活。 There are always some drawbacks and deficiencies in every good presented to us.總有那麼一些缺點和不足，在每一個好提交給我們。 None of them exhausts our intellectual capacity of conceiving the good.他們之中沒有排氣管我們的智慧能力，構思好的方向發展。 Consequently, in deliberate volition, not one of them completely satiates or irresistibly entices the will.因此，在故意的意志，他們沒有一個人完全satiates還是勢不可擋地引誘意志。 In this capability of the intellect for conceiving the universal lies the root of our freedom.在這方面的能力的智力為構思普遍所在的根源，我們的自由。 But God possesses an infallible knowledge of man's future actions.但是上帝擁有一個犯錯的知識人的未來的行動。 How is this prevision possible, if man's future acts are not necessary?怎麼會這樣預知可能的，如果人的未來行為是不是有必要呢？ God does not exist in time.上帝不存在的時間。 The future and the past are alike ever present to the eternal mind as a man gazing down from a lofty mountain takes in at one momentary glance all the objects which can be apprehended only through a lengthy series of successive experiences by travellers along the winding road beneath, in somewhat similar fashion the intuitive vision of God apprehends simultaneously what is future to us with all it contains.未來和過去是完全一樣的存在，以永恆的心態，一名男子正在凝視下，從崇高的山區需在一個短暫的一瞥所有物體，可以被逮捕，只有通過一個漫長的一系列連續的經驗，由旅客沿著曲折的道路下方在有點類似時裝直觀的視覺神逮捕，同時什麼是未來向我們提出的所有內容。 Further, God's omnipotent providence exercises a complete and perfect control over all events that happen, or will happen, in the universe.此外，上帝的無所不能的普羅維登斯演習的一個完整和完善控制一切的事件發生，或將發生，在宇宙中。 How is this secured without infringement of man's freedom?怎麼會這樣擔保不受侵犯人的自由嗎？ Here is the problem which two distinguished schools in the Church--both claiming to represent the teaching, or at any rate the logical development of the teaching of St. Thomas--attempt to solve in different ways.這裡是一個問題，這兩個傑出的學校，在教會裡-都聲稱代表的教學，或在任何利率合乎邏輯的發展，教學的聖托馬斯-試圖解決方式不同。 The heresies of Luther and Calvin brought the issue to a finer point than it had reached in the time of Aquinas, consequently he had not formally dealt with it in its ultimate shape, and each of the two schools can cite texts from the works of the Angelic Doctor in which he appears to incline towards their particular view.該異端邪說的路德和卡爾文所帶來的問題，以更細一點，比它已達成的時候，阿奎那，因此，他還沒有正式處理的，它在它的最終形成，並每兩所學校可以舉出文本，從工程的天使般的醫生，而他似乎傾向於其特殊的觀點。
Thomist and Molinist Theories thomist和molinist理論
The Dominican or Thomist solution, as it is called, teaches in brief that God premoves each man in all his acts to the line of conduct which he subsequently adopts.多米尼加或thomist解決方案，因為它是所謂的，任教於簡短的上帝premoves每個男人在他的所有行為，以線的行為，他隨後通過。 It holds that this premotive decree inclines man's will with absolute certainty to the side decreed, but that God adapts this premotion to the nature of the being thus premoved.它認為，這premotive法令傾向以人的意志絕對肯定地向方發布命令，但上帝適應化修改，這premotion向大自然的福祉，因此premoved 。 It argues that as God possesses infinite power He can infallibly premove man--who is by nature a free cause--to choose a particular course freely, whilst He premoves the lower animals in harmony with their natures to adopt particular courses by necessity.該報告認為，由於上帝擁有無限權力，他能infallibly premove男子-誰是由本質上是一個自由的事業-選擇某一課程，暢所欲言，而他p r emoves低下動物和諧相處其性質採取特別課程的必要性。 Further, this premotive decree being inevitable though adapted to suit the free nature of man, provides a medium in which God foresees with certainty the future free choice of the human being.此外，這項法令premotive正在不可避免的，雖然適合免費性質的人，提供了一個媒介，在上帝預見肯定未來的自由選擇的人。 The premotive decree is thus prior in order of thought to the Divine cognition of man's future actions.該premotive法令，因此，事先為了思路，以神聖的認知，人的未來行動。 Theologians and philosophers of the Jesuit School, frequently styled Molinists, though they do not accept the whole of Molina's teaching and generally prefer Francisco Suárez's exposition of the theory, deem the above solution unsatisfactory.神學家和哲學家的耶穌會學校，頻頻施展molinists ，雖然他們不接受全莫利納的教學和一般喜歡弗朗西斯科蘇亞雷斯的論述的理論，認為上述解決辦法不理想。 It would, they readily admit, provide sufficiently for the infallibility of the Divine foreknowledge and also for God's providential control of the world's history; but, in their view, it fails to give at the same time an adequately intelligible account of the freedom of the human will.它會，他們願意承認，提供足以為infallibility的神聖foreknowledge ，也是上帝的天賜控制整個世界的歷史，但在他們看來，它未能給予在同一時間內充分理解到自由的人的意志。 According to them, the relation of the Divine action to man's will should be conceived rather as of a concurrent than of a premotive character; and they maintain that God's knowledge of what a free being would choose, if the necessary conditions were supplied, must be deemed logically prior to any decree of concurrence or premotion in respect to that act of choice.據他們說，相關的神聖行動，以人的意志為應構思，而不是作為一個並行比一premotive品格;他們認為，上帝的知識，對什麼是自由的人會選擇，如果必要的條件，提供了，必須當作邏輯之前，任何法令的競合或premotion在尊重該法令的選擇。 Briefly, they make a threefold distinction in God's knowledge of the universe based on the nature of the objects known--the Divine knowledge being in itself of course absolutely simple.簡單地說，他們作出了三倍區別，在上帝的宇宙知識的基礎上的性質，對象，被稱為-神聖知識本身當然絕對簡單。 Objects or events viewed merely as possible, God is said to apprehend by simple intelligence (simplex intelligentia).物體或事件僅僅看作是可能的，上帝是說，逮捕由簡單的智慧（單工intelligentia ） 。 Events which will happen He knows by vision (scientia visionis).事件會發生，他知道以願景（科學visionis ） 。 Intermediate between these are conditionally future events--things which would occur were certain conditions fulfilled.中間之間，這些都是有條件未來事件-這件事會發生某些條件履行。 God's knowledge of this class of contingencies they term scientia media.上帝的知識，這一類突發事件，他們任期內的知識傳播媒介。 For instance Christ affirmed that, if certain miracles had been wrought in Tyre and Sidon, the inhabitants would have been converted.例如基督申明的是，如果某些奇蹟已經緊張得要命，在提爾和西頓，居民將得以轉化。 The condition was not realized, yet the statement of Christ must have been true.符合有關條件未能實現，但在聲明中的基督，必須有正確的。 About all such conditional contingencies propositions may be framed which are either true or false--and Infinite Intelligence must know all truth.對於所有此類有條件應急命題可能誣陷，這是真還是假-和無窮智慧必須知道所有的真相。 The conditions in many cases will not be realized, so God must know them apart from any decrees determining their realization.條件，在許多情況下將無法實現，所以上帝要知道，他們除了從任何法令，確定其實現。 He knows them therefore, this school holds, in seipsis, in themselves as conditionally future events.他知道他們，因此，這所學校舉行，在seipsis ，在自己有條件，後世之師。 This knowledge is the scientia media, "middle knowledge", intermediate between vision of the actual future and simple understanding of the merely possible.這方面的知識，是知識媒體， "中的知識" ，中間之間的遠見未來實際和簡單的了解僅僅是可能的。 Acting now in the light of this scientia media with respect to human volitions, God freely decides according to His own wisdom whether He shall supply the requisite conditions, including His co-operation in the action, or abstain from so doing, and thus render possible or prevent the realization of the event.代理，現在在這個知識媒體與尊重人類volitions ，上帝自由地決定根據他自己的智慧，他是否應當提供必要的條件，包括他的通力合作，使這項行動，或棄權，沒有這樣做，從而使盡可能或阻止實現該項活動。 In other words, the infinite intelligence of God sees clearly what would happen in any conceivable circumstances.或者換句話說，無窮的智慧神洞若觀火，會發生什麼事，在任何情況下，可以想像的。 He thus knows what the free will of any creature would choose, if supplied with the power of volition or choice and placed in any given circumstances.因此，他知道什麼是自由意志的任何動物都會選擇，如果供應與電力的意志或選擇和放置在任何特定的情況而定。 He now decrees to supply the needed conditions, including His corcursus, or to abstain from so doing.他現在的法令，以供應所需的條件，其中包括他corcursus ，或棄權，沒有這樣做。 He thus holds complete dominion and control over our future free actions, as well as over those of a necessary character.因此，他擁有完整的統治和控制，我們未來的自由行動，以及對這些的一個必要特徵。 The Molinist then claims to safeguard better man's freedom by substituting for the decree of an inflexible premotion one of concurrence dependent on God's prior knowledge of what the free being would choose.該molinist然後索賠，以保障更好的人的自由所取代該法令的僵化premotion之一競合依賴於上帝的事先知道什麼免費目前還是會選擇。 If given the power to exert the choice.如果賦予權力，盡自己的選擇。 He argues that he exempts God more clearly from all responsibility for man's sins.他辯稱，他豁免前上帝更清楚地從所有責任人的罪孽。 The claim seems to the present writer well founded; at the same time it is only fair to record on the other side that the Thomist urges with considerable force that God's prescience is not so understandable in this, as in his theory.索賠似乎到現在的作家，以及成立，在同一時間內，它是唯一公平的，以記錄在另一邊說， thomist敦促以相當大的力量就是神的之明，是不是可以理解，在這方面，正如在他的理論。 He maintains, too, that God's exercise of His absolute dominion over all man's acts and man's entire dependence on God's goodwill are more impressively and more worthily exhibited in the premotion hypothesis.他堅持，也就是神的行使他的絕對統治一切人的行為和人的整個依賴上帝的善意，更令人印象深刻和更多的抱負，展示在premotion假說。 The reader will find an exhaustive treatment of the question in any of the Scholastic textbooks on the subject.讀者會發現一個詳盡的治療問題，在任何有關學術教科書對此事的意見。
Free will and the Protestant Reformers自由意志與新教改革者
A leading feature in the teaching of the Reformers of the sixteenth century, especially in the case of Luther and Calvin, was the denial of free will.領先的特點，在教學中的改革者的16世紀，特別是在案件路德和卡爾文被剝奪自由意志。 Picking out from the Scriptures, and particularly from St. Paul, the texts which emphasized the importance and efficacy of grace, the all-ruling providence of God, His decrees of election or predestination, and the feebleness of man, they drew the conclusion that the human will, instead of being master of its own acts, is rigidly predetermined in all its choices throughout life.採摘從誦經，特別是來自聖保羅，文本，其中強調的重要性和有效性的恩典，所有執政的普羅維登斯的上帝，他的法令，選舉或宿命，以及衰弱的男子，他們得出的結論人的意志，而不是被主宰自己的行為，是硬性預定在其所有的選擇，在整個人生。 As a consequence, man is predestined before his birth to eternal punishment or reward in such fashion that he never can have had any real free-power over his own fate.因此，男子是命中註定前他出生時，以永恆的懲罰或獎勵，在這樣的口吻表示，他從未有過任何真正的自由權，他自己的命運。 In his controversy with Erasmus, who defended free will, Luther frankly stated that free will is a fiction, a name which covers no reality, for it is not in man's power to think well or ill, since all events occur by necessity.在他的爭議與伊拉斯謨，他們捍衛了自由意志，路德坦率地表示，自由意志是一個虛構，一個名字，其中包括沒有任何現實的，因為它不是在人的權力，認為變好或變壞，因為所有的事件發生所必需的。 In reply to Erasmus's "De Libero Arbitrio", he published his own work, "De Servo Arbitrio", glorying in emphasizing man's helplessness and slavery.在回答伊拉斯謨的"時點的Libero arbitrio " ，他發表了他自己的工作， "德伺服arbitrio " ， glorying在強調人的無助和奴役。