The concept of free will, its existence, limitations, and ramifications have plagued psychological, philosophical and theological thinkers for millennia. Rightly so, as the answer to such a question deeply affects how one understands moral responsibility, desires and destiny. It is no laughing matter, and yet, David Hume is not necessarily convinced that the topic is as trivial as it sounds. In his writings, An Inquiry Concerning Human Understanding, Hume is convinced that compatibilism is the only feasible way in which one can understand their own will and liberty as he writes:
“For what is meant by liberty, when applied to voluntary actions? We cannot surely mean that actions have so little connection with motives, inclinations and circumstances that one does not follow with a certain degree of uniformity from the other and that one affords no inference by which we can conclude the existence of the other. For these are plain and acknowledged matters of fact. By liberty, the determinations of the will; this is, if we choose to remain at rest, we may; if we choose to move, we also may. Now this hypothetical liberty is universally allowed to belong to everyone who is not a prisoner and in chains. Here, then is no subject in dispute."
Hume cannot truly fathom that questioning one’s own liberty is a worthy dispute. He basically writes that if an individual wants do something they are free to do so. In fact, the only person who is not allowed liberty of will is a prisoner. Thus, Hume claims that restraints on one’s will are external to the individual and are legislated to limit the person in question; in this case the prisoner.
It is evident in Hume’s writing that he believes one has liberty to choose as they wish. That being said, Hume also believes that one is influenced by internal and psychological factors. He writes, “Ambition, avarice, self-love, vanity, friendship, generosity, public spirit: these passions mixed in various degrees, and distributed through society, have been, from the beginning of the world, and still are, the source of all the actions and enterprises, which have ever been observed among mankind." Thus, he believes that there are forces that influence one’s choices, yet the choice remains free.
This kind of approach is attractive in its presentation, and Hume is persuasive in his argument, but he is not content in merely assuring one of their free will and worthy influences. Rather, Hume poignantly asks his readers to re-examine how one interprets their will in relation to the divine. Most believers credit God for goodness and justice, but Hume believes this credit is undeserving. How can a good God be the author of free will as this will allows one to make the immoral or the evil choice without constraint? According to Hume, this God cannot possibly be good, and by raising this objection Hume has added his own perplexities to the ever-complex free will discussion.
Hume, however, is not the only person puzzling over such quandaries. In Deo Libero Arbitrio Voluntatis, Evodius is troubled by the same objection and seeks Augustine’s wisdom for answers. Augustine is patient, however he does not view God as responsible for any evil, except perhaps for suffering that one encounters due to their own sin. Rather, Augustine believes that it is humanity’s capacity to make free choices that allows one to be both moral and immoral. Hume’s claims of free will are compatible with Augustine’s, however their own theologies lead them to very different conclusions. Hume and Augustine rightly point out that all people are capable of doing real good and evil. That being said, Hume blames God for the existence of evil and Augustine believes that humanity is at fault.
As previously mentioned, the concept of free will is increasingly important because it forces one to think about the limits and ramifications of their actions. Furthermore, it begins to encourage people to consider one’s own moral responsibility. Hume treats the issue of free will confidently; he thinks that is evident that all are free, for any other conclusion would lead to absurdity. That being said, the bigger question is not whether one is free, but why is one free. That question remains unsolved for Hume as he cannot accept the common religious answer. Augustine, on the other hand, finds great peace in God’s gift of free will; even in its abuse. Augustine believes that while humanity is wicked God remains good and just. The question of free will is significant because it is inevitably a question of man’s relationship or lack of relationship with the divine. It is a question that seeks to define goodness and a face responsible for moral wrongs and therefore, it is a question worth pondering.
