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This paper is mainly concerned with the conception of free will in Freudian theory and psychoanalytic ego psychology. There are a number of Freuds, not all consistent with each other, on the issue of free will: the Freud who views free will as an illusion, the Freud who identifies as a goal of psychoanalytic treatment the enhancement of the ego’s freedom to choose, and the Freud who locates control of motility (action) in the conscious ego. As for an ego psychology perspective, free will lies in the ego’s relative autonomy from drives, as well as in the freedom to not will and to relinquish control. In contrast to Freudian theory and ego psychology, the question of free will is not salient in post-Freudian theories, where the greater emphasis is on issues having to do with meeting needs rather than on gratification of wishes. Finally, free will is not only a matter of freedom from inner compulsion, but also of freedom from external coercion. [ABSTRACT FROM AUTHOR]

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Copyright of Italica is the property of University of Illinois Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Philosophy & Canon Law is the property of Wydawnictwo Uniwersytetu Slaskiego and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The discussion of whether or not humans are able to act freely is ongoing, even though, and precisely because, technical methods for detecting the physical state of the brain are constantly improving. The brain as a physical−chemical object seems to be pre-determined by its physical and chemical states, while at the same time human consciousness gives the impression of being able to decide subjectively and freely on its own. Determinists claim that this free decision is just a form of misinterpretation of an epiphenomenon and that the alleged “free decision” has actually been determined by the physical state of the brain before the human subject gives the impression of being able to decide freely. The basis for this is a set of experiments, the first of which was specified by Benjamin Libet. Determinism, as the philosophical position that all events are entirely determined by previously existing causes, in principle enables the existence of a perfect predictor. In this paper, a thought-experiment is introduced which demonstrates that a subjective consciousness can break any forecast about its physical state, independently of the method of its detection, and, consequentially, to refute claims about its purely deterministic role. The thought-experiment picks up on an idea of the philosopher Alvin I. Goldman. Logically, the proof follows the path of a ‘reductio ad absurdum’.

In questo articolo si espone l’idea che l’Inferno di Dante possa essere inteso come metafora di un Carcere contemporaneo. Nell’istituto penitenziario di Roma Rebibbia i detenuti-attori, resi celebri dal film Cesare deve morire dei fratelli Taviani, riflettono sui concetti di colpa, pena, pietas, speranza, liberazione attraverso le visioni della Commedia. Sul palcoscenico del carcere Dante torna a rivelarsi come poeta senza tempo, capace di parlare dell’umano agire e patire con parole e idee sempre attuali e trasversali a tutti i contesti sociali e culturali. Mediante traduzioni multilingue (inglese, spagnolo, persino cinese) e multidialettali colte, le terzine diventano poesia del dolore penitenziario ed il loro ascolto può produrre negli spettatori, ma anche negli interpreti detenuti, un effetto emotivo e spirituale che potrebbe essere paragonato all’idea aristotelica della catarsi.

Copyright of Medicina e Morale is the property of PAGEPress and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Philosophy & Canon Law is the property of Wydawnictwo Uniwersytetu Slaskiego and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Luther's theological anthropology with its emphasis on radical understanding of (original) sin and on lacking liberty, as far as salvation is concerned, is most prominent in his discussion with Erasmus of Rotterdam. Luther's views require a discriminate approach. His critical view of the capabilities of human reason stems from soteriological emphasis on salvation as God's activity for the sake of humans. Luther's positive appraisal of human reason was developed in the context of his doctrine of two realms. Natural law as the Golden Rule is seen as a suitable ethical principle in searching for justice and welfare in human society - for Christians and Non- Christians alike. The author points out to the secular aspects in Luther's theology and underlines his positive judgment of the society governed by reason. [ABSTRACT FROM AUTHOR]

The author reads the story of hardening of Pharaoh's heart, quoted by Paul in his Letter to the Romans and makes a comparison between the Erasmus of Rotterdam's and Martin Luther's interpretations: the first states the existence of free will, the second, the absence. The conclusion is that it's possible to overcome the disagreement by the help of Thomas Aquina's philosophy and the aid of a Trinitarian interpretation (Love) and a Sacramental one (Baptism). [ABSTRACT FROM AUTHOR]

Ripercorrendo criticamente i primi nove articoli della quaestio 22 del De Veritate, vedremo come Tommaso formula la propria posizione partendo da considerazioni sull’insieme del mondo fino ad arrivare alla definizione di volontà e al suo rapporto rispetto alle influenze esterne. In un commento successivo, cercheremo di mettere il luce le relazioni che intercorrono tra la posizione tomista e vicende politico-morali che occupano la contemporaneità, cercando di riflettere dunque sull’attualità del pensiero tommasiano e sulla sua forza liberatrice rispetto a modelli antropologici di diversa impostazione.

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Copyright of Arzanà is the property of Presses Sorbonne Nouvelle and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Epistemologia is the property of Springer Nature and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)