Nyāya Substance Dualism

In a previous post, I went over an argument for the existence of God that was formulated by philosophers in the Nyāya tradition. Here my aim is to provide a brief summary of some Nyāya arguments for substance dualism, the view that mental and physical substances are radically distinct.

The categories of substance and quality were fundamental to Nyāya metaphysics. A substance is the concrete substratum in which qualities inhere. An apple, for instance, is a substance, and redness is a quality that inheres in it. Substances can be complex and made up of parts (like an apple) or simple and indivisible (like an atom).

Nyāya held that in addition to physical substances, there are non-physical ones. Our individual soul – that is, our Self – is a non-physical substance. Like atoms, individual souls are simple and indivisible, and hence eternal (since destroying an object is the same as breaking it up into its constituent parts, and simple substances do not have any constituent parts). Consciousness, and different conscious states like desires and memories, are qualities that inhere in the substantial Self.

The primary philosophical adversaries of Nyāya belonged to two different camps. The first was Cārvāka, which claimed that only physical substances exist, that the mind does not exist apart from the body, and that the self is reducible to the totality of the body and all its functions. The other was Buddhism, which rejects physicalism but denies the existence of the substantial Self. Buddhism replaces the idea of the Self with a stream of momentary causally connected mental states. Nyāya was engaged in a protracted series of debates with both Cārvāka and Buddhism. Versions of the arguments I summarize in this essay were developed and defended by Nyāya thinkers such as Vātsyāyana (5th century), Uddyotakara (7th century) and Udayana (10th century), among others.

Against Physicalism 

Nyāya came up with a number of arguments against physicalism. The one I focus on here has interesting similarities to arguments found in contemporary debates within the philosophy of mind. It can be stated like this1:

(P1) All bodily qualities are either externally perceptible or imperceptible.

(P2) No phenomenal qualities are externally perceptible or imperceptible.

(C) Therefore, no phenomenal qualities are bodily qualities.

The argument is deductively valid, so let us examine the premises. As the term suggests, externally perceptible bodily qualities are features of the body that can be directly perceived by external agents. Color is an example of an externally perceptible quality. Everyone who can see me can see that the color of my body is brown. An imperceptible quality is a feature of the body that cannot be directly perceived, but can be inferred through observation and analysis. Weight was a common example used in Nyāya texts. You cannot directly perceive my weight, but if I stand on a weighing machine, you can know my weight by looking at the number displayed by the machine. P1 states that all physical qualities are exhausted by these two categories.

Let us movie on to P2. Phenomenal qualities are the features of conscious experience: the subjective, first person what-it-is-likeness to have an experience. The experience of color, pleasure, pain, desire, and memory are all examples of phenomenal qualities. P2 draws on the intuition that phenomenal qualities are essentially private.

To say that phenomenal qualities are not externally perceptible is to say that I cannot immediately know what it is like for you to have an experience. I have direct access to externally perceptible qualities of your body like color, but I don’t have direct access to your phenomenal qualities. I may be able to infer based on your behavior that you are in pain, but I don’t experience your pain in the immediate, first person manner that you do. The contemporary American philosopher Thomas Nagel made a similar point in his classic paper What Is it Like to Be a Bat? We may be able to observe how bats behave, and how their organs, brain and nervous system work, but we can’t know what it feels like, from the inside, to be a bat. Only a bat knows what it is like to be a bat.

If phenomenal qualities aren’t externally perceptible, perhaps they are imperceptible qualities like weight. But this is extremely implausible. Phenomenal qualities are not externally perceptible, but they’re clearly internally perceptible. The whole point is that I have direct perceptive access to phenomenal qualities – my conscious experiences are given to me in a basic and immediate fashion. Even if I don’t know that my experiences are veridical, I always know what the features of my own experience are. Thus, phenomenal qualities are not imperceptible.

Since phenomenal qualities are neither externally perceptible nor imperceptible, they are not physical qualities. If physicalism is the thesis that only physical substances and their qualities exist, and the above argument is sound, we must conclude that physicalism is false.

Against No-Self Theory 

The above argument by itself does not get us to the kind of substance dualism that Nyāya favored. Buddhists, after all, are anti-physicalists, but they do not believe that the Self is an enduring substance that persists through time. Instead, Buddhists view a person as nothing more than a series of sequential causally connected momentary mental states. The 18th century Scottish philosopher David Hume, and more recently, the British philosopher Derek Parfit, came to roughly the same conclusion.

Again, the Nyāya canon has several arguments against the Buddhist no-Self theory, but I will touch on just two of them here. The first of these is that the Self is necessary to explain the first person experience of recollection or recognition. The intuition here is something like this: If I notice a tree and recognize that it is the same tree I saw a few days ago, there has to be a subject that was present both during the first experience and the second one for recollection to occur. Similarly, if the desire to eat a banana arises in my mind at t2 because I remember that I previously enjoyed eating a banana at t1, there has to be a subject that existed during the initial experience that occurred at t1, and persisted through time until the recollection at t2. Without the Self – a substance that endures through these different points in time – the experience of memory is a mystery.

The Buddhist response was that causal connections between momentary mental states could explain the phenomenon of memory. If the mental state at t1 is causally connected to the mental state at t2, that’s all that’s needed for the mental state at t2 to recall the experience at t1. The Nyāya rejoinder was that causal connections were not sufficient to account for how a mental event can be experienced as a memory. When I recognize a tree I saw few days ago, it isn’t just that an image of the previously perceived tree pops into my mind. Rather, my experience is of the form: “This tree that I see now is the same tree I saw yesterday.” In other words, my present experience after seeing the tree involves my recognition of the previous experience as belonging to myself. Similarly, my current desire to eat a banana is based on my recognition of the previous enjoyable experience of eating a banana as belonging to myself. One person does not experience the memory of another, and in much the same way, one mental state cannot remember the content of another. So a single entity that persists through time must exist.

The second argument for the Self takes for granted what we might call the unity of perception. Our perceptions aren’t a chaotic disjointed bundle despite the fact that they arise through different sense organs. There’s a certain unity and coherence to them. In particular, Nyāya philosophers drew attention to mental events that are characterized by cross-modal recognition. An example would be: “The table that I see now is the same table I am touching.” We have experiences that arise through different channels (in this case, my eye and my hand), but there must be something that ties these experiences together and synthesizes them to give rise to a unified cognitive event. In other words, the Buddhist no-Self theory might be able to explain the independent experiences of sight and touch, but for the object of both experiences to be recognized as one and the same, there must something else to which both experiences belong, and which integrates the experiences to give rise to the unified perception of the object. Again, it seems we must admit the existence of the Self.

Needless to say, all these arguments were (and remain) controversial. The debates between Buddhist and Nyāya philosophers got extremely complex over time. They involved increasingly fine-grained analyses of the phenomenology of recollection/recognition, and increasingly technical discussions on the metaphysics of causation. Similar debates took place between other orthodox Indian schools of thought that believed in the Self (Mīmāṃsā, Vedānta, etc.) and their Buddhist no-Self rivals. A good place to start for further reading on this subject would be the collection of essays in Hindu and Buddhist Ideas in Dialogue: Self and No-Self. 


[1] The argument I’ve presented here is based on Kisor Kumar Chakrabarti’s formulation in Classical Indian Philosophy of Mind: The Nyāya Dualist Tradition. 

What Makes Teleology Immanent?

There are two broad ways to conceive of the metaphysics of teleology. Teleology may be dispositional or it may be axiological. What distinguishes these two kinds of teleology is the source of the teleological relation. If teleology is dispositional, some item i has some end e in virtue of some metaphysical or explanatory relationship between i and e. This is the kind of teleology that philosophers of science such as Hempel, Braithwaite, Wiener, and Wright had in mind.[i] If teleology is axiological, on the other hand, i has e in virtue of some value that e instantiates. Axiological teleology is far more common in the literature, stretching through history from the Ancients to contemporary metaethics, epistemology, et cetera.

For e to be immanent in i, e must be in some way contained in or determined solely by i. That is, i must be autotelic. This means different things for dispositional teleology than it does for axiological teleology, however. Let’s begin with the former. If i has some immanent disposition to realise e, two conditions must obtain: (1) there must be something about i that reliably picks out e, and (2) e explains i. If only (1) obtains, there is no teleology. It is at best efficient or formal causation. For any instance of immanent teleology, e makes i reliably pick out e. While this may sound crazy, there is no shortage of accounts that attempt to make this intelligible. The most common is Wright’s account of teleology as causation by consequence, or what he calls consequence etiology. Wright’s (explanatory) schema is as follows:

i is an element of some system s for the sake of e if and only if both s is disposed to satisfy e in virtue of i given some normal condition c and s was disposed to satisfy e in virtue of i given c in the past.

Both (1) and (2) above have representatives in Wright’s schema. (2) here is self-consciously framed in terms of evolutionary adaptation. This need not be strictly biological, but biological evolution is the core of the account. Insofar as this is the case, however, there is a clear bait and switch. e here is not the end of i (ei) but the end of s (es). ei is not properly explanatory in any adaptation; i may be disposed to realise ei, but ei alone gives no reason for why i should be an element of s. For instance, it might be nice for spiders to have wings so they can fly. But they have no need for flight given the niche they occupy. The ability to fly is not sufficient for explanation. Rather, ei must contribute to es and hence the latter bears the explanatory and metaphysical significance. And this means that i is not autotelic. Rather, e is transcendent of i.[ii] The same pattern occurs for every known account of immanent dispositional teleology and seems to follow immediately from (2).

Axiological immanent teleology faces the same fate, though in a much more interesting way. If e is immanent in i then three conditions must be met: (3) e is valuable with respect to i, (4) i has some duty to obtain the value that e provides because e is valuable for i, and (5) e explains i. (5) here is of course familiar to us as the problematic condition in dispositional teleology, and one might think that it would be problematic here too. But this is not necessarily the case. It is common in the history of philosophy to suggest that existence is more valuable than non-existence. If this is the case, then the value that e provides might be sufficient to explain i, even if the value is value for i alone. I suspect that the ultimate fate of this strategy is no better than that of dispositional teleology, but there is at least a tradition here to give prima facie support. Rather, the fundamental problem arises here from (4). For (4) to obtain, i must in some way give itself a duty to obtain the value that e provides. But objects cannot have duties to themselves.[iii] In a manner similar to Wittgenstein’s private language argument and his comments concerning the standard metre, there is no distinction between the definition of a duty and the performance of it. Objects do not hold themselves accountable or even evaluate themselves in the performance of some duty. They merely act. To insist otherwise is to add some extra element to i that serves as the locus for evaluation. In this case, though, the value no longer belongs to i per se but to this evaluating part. The value of e loses its explanatory power in this way. So either axiological immanent teleology misses out on (4) (and subsequently also (3)) or it misses out on (5). In either case, axiological teleology cannot be immanent.

When we ask what makes teleology immanent, two options present themselves. But when neither can possibly obtain, we are forced to admit that immanent teleology does not obtain. This leaves us with only two options. Either there is no teleology at all or teleology is transcendent. I think that we should lean towards the latter.


[i] In practice, both Wiener and Wright ended up with accounts of axiological teleology despite their attempts to restrict themselves to bare dispositions. In the long run, this probably counts as evidence against a purely dispositional account of teleology. It seems that any moderately successful account of teleology has to import axiological considerations.

[ii] Some philosophers have taken this to be sufficient to be a refutation of inflationary accounts of teleology per se and propose a deflationary account in their place: the teleology we see is an appearance generated by an objects causal role in a system and nothing more. In essence, this is the foundation of the dispute between causal role and selected effect accounts of functions in the philosophy of biology. Both types of accounts are confused about the relevant metaphysics.

[iii] One might suggest the counterexample that people at least sometimes have duties to themselves. This is only possible because people are self-distinct. It is possible that one’s definition of a duty is distinct from the performance of it. That is, people are not metaphysical simples. But this entails transcendence, not immanence.

A Brief Analysis of the Euthyphro Dilemma

The Euthyphro Dilemma is typically considered to be a problem for divine command theories of moral properties. The dilemma in this guise usually goes like this: Either X is good/right because God commands it, or God commands X because it is good/right. The dilemma afflicts versions of divine command theory that take the good to be prior to the right as well as versions that take the right to be prior to the good. While the dilemma is definitely an issue for divine command theories, it is not a special problem for them. The Euthyphro Dilemma can actually be raised against any theory that aims to account for something general in terms of something particular.

The Euthyphro Dilemma will be a problem for any theory that attempts to account for the general in terms of the particular. For example, exemplar nominalism has to deal with the dilemma because it attempts to account for the appearance of commonly had properties (the general) in terms of an exemplar (the particular). To account for the seemingly common property of being red, the exemplar nominalist will pick out an exemplar particular that is red and then account for commonality by introducing a resemblance relation. So, something is red if and only if it resembles a or the red exemplar. This account has to deal with the Euthyphro Dilemma, though. Either X is red because it resembles the exemplar or X resembles the exemplar because it is red. The nominalist will opt for the former horn, since the latter is to introduce universals or at least tropes.

Ideal observer theories also have to deal with the Euthyphro Dilemma. The structural similarities between these theories and divine command theories will give rise to the dilemma, because both kinds of theories attempt to account for moral properties in terms of a particular. In the case of divine command theories, the particular is God, but for ideal observer theories, the particular is usually a hypothetical, idealized member of the moral community. Call the ideal observer, “Jeffrey”. Either X is good/right because Jeffrey approves of it, or Jeffrey approves of it because X is good/right. Like the theistic dilemma, this secularized dilemma arises because the Jeffrey is a particular, and he is supposed to account for something general, which is the good and the right in this case (and the bad and the wrong).

Trying to account for moral properties in terms of Jeffrey isn’t the only way the Euthyphro Dilemma can manifest itself as a problem for ideal observer theories. If we attempt to account for aesthetic properties in terms of Jeffrey, the same dilemma arises. Either X is beautiful because Jeffrey thinks so, or Jeffrey thinks so because X is beautiful. If we try using Jeffrey to account for cognitive/epistemic goods, the same dilemma will also arise. The same thing goes for attempting to account for truth in terms of a cognitive community, which is itself a very large particular.

So, it seems to me that the common thread running through these manifestations of Euthyphro is that each theory attempts to account for something general in terms of a particular. One issue that I have not yet explored is if it is the concreteness of the particular that raises the issue, or if abstract particulars like numbers could also be problematic when used to account for the general. Let me know what you think of my analysis of the Euthyphro Dilemma in the comments below.

Non-Moral Values Can Override Moral Values

It seems to me that there are states of affairs in which an agent ought to act immorally to secure non-moral goods. Here is one example:

Suppose that Michelangelo had to steal the marble that he used to form David. There was no other way to secure the materials to construct his sculpture. Michelangelo noticed that there was a marble dealer who had excess marble that he planned on selling for a massive discount. It was obvious to Michelangelo that the marble dealer would not miss the excess marble, since it would not impact his profit margins in a significant way. However, that excess marble belongs to the dealer; he has property rights over the marble. So by taking the marble without paying, Michelangelo has violated the dealer’s property rights. In other words, he did something immoral. But by virtue of crafting David, Michelangelo has instantiated aesthetic value that seems to excuse or maybe even justify his theft.

It seems like Michelangelo ought to have stolen that excess marble in this situation. The aesthetic values instantiated by David seem to override the moral requirement not to steal from the marble dealer.

Potential responses that occur to me are:

1. Those aesthetic values are actually moral values.

2. Michelangelo ought not to have stolen the marble.

3. The aesthetic considerations don’t override the moral considerations because they are incomparable.

The first response is to affirm that morality is tyrannical, which I have discussed in previous posts (here, here, and here). The second response just denies that Michelangelo ought to have stolen from the marble dealer. Since this thought experiment is intended to elicit intuitions from people, it does not constitute an argument in favor of the thesis that Michelangelo ought to have stolen the marble. However, for those who find the thought experiment convincing, they will need an argument for why their elicited intuitions are mistaken. So proponents of the second response need an argument for why the property rights of the marble dealer override the concerns of Michelangelo.

The third response is the most promising, and I will discuss comparability of values in later posts. For now, I will say that it seems like you can compare courses of action that would either instantiate moral values or aesthetic values in terms of whether or not the outcomes are on par. If two outcomes are on par, then it seems to me that the agent making the decision is free to go in either direction. So there seems to be at least some sense in which different kinds of values can be compared (which is not to deny that there are other senses as well).

Let me know what you think of the thought experiment and if I missed any promising responses to it in the comments below.


Free Will, Agent Causation, & Metaphysical Naturalism: A consistent and plausible combination



It’s no longer uncommon for free will to be met with suspicion. This suspicion is even greater when it comes to libertarian free will, and overwhelming regarding agent causation. This belief is largely arrived at via the notion that agent causation or even free will in general is inconsistent with Metaphysical Naturalism. This attitude is mistaken. Here I propose to show that even an agent causal account of action is consistent with Naturalism, which implies that free will in general is. Finally, I’ll close by arguing that at least some people are justified in believing in free will.


Metaphysical Naturalism (MN) is a meta-philosophical position regarding the fundamental nature of Being, the world, etc. What it entails is largely debated, but I will be using two definitions that are generally accepted.

MN1: Everything that exists is natural. There are no supernatural entities or forces.

MN2: Reality is exhausted by space-time and its contents, or an ensemble of space-time manifolds.

MN1 is the most common version, but it’s largely uninformative because “natural” is left unaddressed. We’re merely left with picking out paradigmatic supernatural entities/forces such as ghosts, gods, magic, and the like, and asserting that nothing of the sort obtains. I prefer M2, but I think assuming the truth of either one of them is sufficient for what I hope to demonstrate.

Free Will

To understand why people assume agent causation is inconsistent with MN, we have to clarify what free will is. First, the will is the capacity to deliberate, make decisions, and translate those decisions into action1. I take the folk conception of free will to mean that persons are sometimes able to exercise their will such that they could have done otherwise. That is, at least some decisions aren’t necessitated by their nature and/or environment2

More clearly, an action is free only if it satisfies the following conditions:

Sourcehood: The agent is the actual source of ones action (e.g. no manipulation).

Intelligibility: The agent performs actions for reasons that are understood by the agent (e.g. a spontaneous jerk isn’t a free action).

Leeway: The agent is able to refrain from performing the action.

It’s often assumed that naturalism entails determinism, and that determinism is in conflict with the leeway condition, and by this very fact naturalism is in conflict with free will. But this entailment does not hold. There’s nothing about naturalism itself that implies that all causal relations are determinate (necessitated by the relevant antecedent conditions). All that’s required of causality on MN is that nature is causally continuous. Which means that there is only one metaphysical causal kind within the world (i.e. Dualism is false), and that there aren’t external non-natural causal forces affecting the natural world. For these would almost be by definition supernatural. Further, contemporary physics already admits indeterminism in at least six interpretations of quantum mechanics (three remain agnostic, and four are explicitly deterministic)3. So if one is going to reject free will in virtue of MN, it can’t be because of MN entailing determinism. One might object that indeterministic events don’t take place in higher-level settings, such as the firing of a neuron, so a naturalistic interpretation of human behavior will be deterministic. First, there’s nothing about naturalism in itself that requires this. Second, whether some events in the brain operate indeterministically is an empirical thesis that remains to be settled, and there are already models of how this might work4

Given what has been outlined above, we can make sense of an event causal libertarian account of free will fitting within MN. In these sorts of instances, one’s mental states cause one to act but in such a way that you could have done otherwise. That is, the features of yourself that cause the action wouldn’t necessitate the action. You could have refrained or performed an altogether different action. It’s also helpful to note that this model fits nicely with the reductive account of mind, where any token mental state is identical to a particular brain state. Most philosophers specializing in free will recognize event causal libertarianism as a possibility worth considering, even if they remain skeptical of its reality5.

Agent Causation & Substance Causation

This charitable tone tends to drop once agent causation is proposed. This is typically followed by accusations of anti-scientific and “spooky” metaphysics. This is primarily grounded in the assumption that agent causation implies substance dualism. They can’t imagine what this agent could be besides a disembodied mind that interacts with the body. I think the agent causal picture people have in mind is much like how Kant thought freedom of the will worked. Essentially, the physical world that we experience is fully deterministic. Everything runs like clockwork with the exception of human action. In addition to bodies, persons are also noumenal selves that transcend the empirical world, making sovereign unconstrained choices each time they deliberate and act. So on this picture, the world consists of two different sorts of causes, natural events and agents. Given this sort of description, it’s of little surprise that so few philosophers take agent causation seriously.

Before we contrast the previous description with how agent causation has been recently updated, it will be useful to offer a brief description of what event causation is supposed to be. Event causation essentially involves some complex state of affairs or process causing another. For example, a heart pumping causes the movement of blood or a brick being thrown causes the window’s shattering. Further, the way these events unfold are explained by whatever laws of nature happen to obtain, be they deterministic or probabilistic. Causation cashed out as event relations can either be understood as ontologically primitive or reducible to something more basic such as facts concerning the global spatiotemporal arrangement of fundamental natural properties or sequential regularity.

Timothy O’Conner offers two similar, but philosophically distinct analyses of causation which clearly sketch the relevant difference between event and agent causation6:

Event causal analysis: “The having of a power P by object O1 at time t produces effect E in object O2.”

Agent Causal analysis: “Object O1 produces effect E, doing so in virtue of having power P at time t.”

In the first case it is the “possessing a power”, an event, which is the cause of the effect; in the second it is the object. What’s of crucial importance here is that the agent causal analysis isn’t actually just one of agent causation, but is of the more general theory of substance causation. Substance causation is just the theory that substances or objects are what cause effects. So on this account, it’s not the throwing of the brick that causes the window to shatter; properly speaking, it’s the brick. Now this might sound absurd; how could the throwing of the brick not be a cause of the windows breaking? The absurdity drops once we consider the thrower. Really, the thrower and the brick jointly cause the windows shattering, where the throwing is a manifestation of a power possessed by the thrower. Powers theory is crucial to any plausible theory of substance causation. It’s not merely the object in itself that causes the effect, but the nature of the object that is constituted by the powers it possesses.

Most of the mysteriousness of agent causation disappears once we understand it as a species of substance causation. So take any ordinary substance, a rock, an electron, a water molecule, etc; any time any substance causes an effect on another substance, we have an instance of substance causation. What distinguishes agent causation from ordinary instances of substance causation is that there is an intention behind it. This entails that agent causation is fairly common place within the animal kingdom, which itself is good reason to believe that agent causation is consistent with naturalism.

A robust defense of substance causation is beyond the scope of this paper, but I can briefly sketch some reasons for accepting it. One is the numerous problems with alternative theories of causation. The constant conjunction or sequential regularity theory is currently one of the most popular and has been since Hume proposed it. On this account, for x to cause y is just for it to be the case that every time x occurs, y occurs. So on this view there is no intrinsic or necessary connection between the fire and the smoke that follows; this is just the way the universe happens to unfold. A contentious assumption on this theory is that all instances of causality are temporarily ordered. But we can make sense of non-temporal causation such as two cards propping each other up or a ball making an impression on a pillow that it’s been resting on for eternity(i.e. there was no prior time where ball was not affecting the pillow).

The other popular account reduces causation to counterfactual dependence, which is something like this,

1) If A had not occurred, B would not have occurred.

2) If A had occurred, B would have occurred.

3) A and B both occurred. “ (Scholastic Metaphysics, pg. 60).

So the throwing of the brick causes the window breaking because if you remove the throwing of the brick then the breaking would not have happened. One problem with counterfactual dependence is the infinite number acts of omission that are involved in any causal sequence. So my successfully walking across the street was dependent on not being crushed by an elephant, not being transported, the earth not blowing up, etc. Another issue that’s applicable to both theories is that both of them seem to get the dependence relation wrong. It’s because of causation that there is constant conjunction and counter factual dependence. They are symptomatic of causation.

Next, here is a simple argument in favor of substance causation7:

1. Some actual substances possess causal powers.
2. If a substance possesses a causal power, then it is efficacious.
3. If a substance is efficacious, then it can be a cause.
4. Some actual substances’ causal powers are manifested.
5. Therefore, some actual substances are causes.

The only premise I can imagine being rejected is (1). On the face of it, this might sound absurd; as if it means that nothing has the power to do anything. Though really the individual who rejects causal powers would have alternative explanations for why things do what they do. A not uncommon answer is that we only need appeal to the laws of nature to understand and explain how events unfold. This is problematic. On one hand, if you take the laws of nature just to be descriptions of regularity, then the laws themselves don’t do any explanatory work. On the other hand, if you take the laws of nature to be something that dictates and enforces the activity of things from the outside, then you’ve committed yourself to a form of platonism, where naturalism must be rejected. Finally, you can take the laws themselves to be the causal implications of the intrinsic natures that the substances possess, and in that case we’re back to powers theory.

Metaphysical Irreducibility

One might object to my earlier claim that agent causation is fairly common place because in reality there are no agents, merely matter in motion or atoms in the void.This is where the possible reducibility of macro-level objects becomes an issue. So a largely reductionist metaphysics will hold that much of what we consider ordinary objects are nothing over and above their parts. So what they are is wholly reducible to a set of fundamental constituents and relations. Another way to think of about this is that if we were to take an inventory of everything that really exists, much of what we take to exist would turn out to not. At its most extreme, the reductionist thesis holds that there’s nothing over above quarks, bosons, or whatever a complete theoretical physics takes to be fundamental. Ordinary objects will be described as simples (indivisible physical objects) arranged in a particular way. So to be a cat is just to be simples arranged cat-wise.

If one were both a reductionist and a substance causation theorist, then one could rightfully reject agent causation because there would be no agents in the relevant sense. In order for agent causation to obtain, the agent has to be a unique substance that’s not merely the sum of its parts. If agent causation were true, then agents would be irreducible substances whose persistence conditions are picked out by their higher-level causal powers(e.g. Purposiveness, narrativity, & self-reflection). That is, we are unique irreducible substances because we possess capacities that aren’t exemplified by our constituents. The constituents have come together in the right way; they are not merely a collection of them. A unique form is exemplified that puts constraints on the activity of its lower-level constituents. Which is an example of top-down causation if anything is. On reductionist substance causation, the lower level substances do all of the causal work.

A possible strategy for motivating a non-reductionist account mirrors the demystifying of agent-causation. That is, if irreducible objects aren’t special cases that are essentially restricted to persons, then there’s less reason to be suspicious of irreducibility in general. This does not mean that I think that all ordinary objects are irreducible substances. I take objects of artifice to be clearly reducible to their chemical constituents. So houses, cars, computers, tools, etc are reducible to their constituent parts. Edward Feser offers a clear description of the distinction I have in mindviii,

The basic idea is that a natural object is one whose characteristic behavior – the ways in which it manifests either stability or changes of various sorts – derives from something intrinsic to it. A nonnatural object is one which does not have such an intrinsic principle of its characteristic behavior; only the natural objects out of which it is made have such a principle. We can illustrate the distinction with a simple example. A liana vine – the kind of vine Tarzan likes to swing on – is a natural object. A hammock that Tarzan might construct from living liana vines is a kind of artifact, and not a natural object. The parts of the liana vine have an inherent tendency to function together to allow the liana to exhibit the growth patterns it does, to take in water and nutrients, and so forth. By contrast, the parts of the hammock – the liana vines themselves – have no inherent tendency to function together as a hammock. Rather, they must be arranged by Tarzan to do so, and left to their own devices – that is to say, without pruning, occasional rearrangement, and the like they will tend to grow the way they otherwise would have had Tarzan not interfered with them, including in ways that will impede their performance as a hammock. Their natural tendency is to be liana-like and not hammock-like; the hammock-like function they perform after Tarzan ties them together is extrinsic or imposed from outside, while the liana-like functions are intrinsic to them” (Scholastic Metaphysics, pg. 182)8

I don’t commit myself to the idea that all natural particulars are irreducible or simple (without parts) or that only objects of human construction are reducible. For example, a rock made of limestone would reduce to a collection calcium carbonate, that may or may not have an irreducible intrinsic nature. The correct account of reduction/non-reduction relation is a severely under-explored issue in metaphysics. The hope here is merely that this example is useful in communicating an idea of what an irreducible relation/substance is supposed to be.

Final Arguments

Before summing up the arguments, it’ll be useful to explain what sort of advantage an agent causal account of freedom has over an event causal one. It stems from what’s called the “disappearing agent” objection to event causal libertarianism. The idea is that on the event causal analysis the agent-involving events (the particular mental states, preferences, reasons, etc) that non-deterministically cause the decision don’t actually settle which option is selected. The leeway condition is satisfied in that we could roll back the event and you could have otherwise but you, yourself don’t actually choose it. Your agent-involving states merely constrain which options are possible for you. Where it goes from there is a matter of luck. This can be thought of as claiming that an event causal view doesn’t satisfy the sourcehood condition for free will. The events, which do the work, merely flow through you, but you don’t really settle which option occurs. Agent causal theories have the advantage of saying that you certainly do play an explanatory role.

With this work behind us, we can abridge the essential story into a few brief arguments.

1. Substance Causation is consistent Naturalism.
2. The metaphysical irreducibility of certain substances (persons among them) is consistent with Naturalism.
3. If (1 & 2), then agent-causation is consistent with Naturalism.
4. Therefore, Agent Causation is consistent with Naturalism.

I think 1 and 2 are fairly straightforward in that nothing about my description of them implied that they transcend space and time, and 3 isn’t much more than the definition of agent causation.


1. The leeway condition is consistent with Naturalism (i.e. Nothing about naturalism implies that all causation is deterministic or that all causally relevant neural sequences are deterministic).
2. The sourcehood condition is consistent with Naturalism (since the most demanding form of satisfying it (agent causation) is consistent with Naturalism).
3. The intelligibility condition is consistent with Naturalism (I can’t say much more than I’d be completely puzzled if someone denied this, beyond maybe saying that all of our reasons for action are post hoc confabulations).
4. If (1,2 & 3), then Free Will is consistent with Naturalism (A priori true).
5. Therefore, Free Will is consistent with Naturalism.


1. Substance causation is a plausible theory of causation.
2. The irreducibility of certain biological substances is not implausible.
3. Indeterminism is plausible.
4. If (1,2, & 3), then free will is plausible.
5. We’re justified in holding independently plausible positions if they cohere with our background beliefs*.
6. Therefore, at least some people are justified in believing in free will.

Plausible: A position is plausible just in case it is coherent, contains sophisticated arguments or evidence in favor of it (ones that are aware of and address the relevant issues and objections that might undermine it) and is void of any obvious insurmountable objections.

*Epistemic axiom: We’re justified in believing what seems to be true unless we have sufficient reason to think it’s false.

*Phenomenological claim: Some of our decisions seem to be free, to at least some of us.

Without question, this is the weakest of the arguments I’ve offered. Plausibility is context dependent, which means many will find this unconvincing. Some of the most obvious candidates are committed reductionists, scientismists, eliminativists, determinists, and event causal theorists. Though this is not my target audience. My hope is that fence sitters, or anyone who’s just generally skeptical yet open to free will and agent causation might be persuaded to take the position seriously. No one should be moved to believe in free will merely based on what I’ve offered here, but it might be sufficient to motivate some to re-assess their position.


1 Franklin, Christopher Evan, Agent-Causation, Explanation, and Akrasia: A Reply to Levy’s Hard Luck, Criminal Law and Philosophy 9:4, (2015): 753-770.

2 I’m assuming incompatibilism, but even a compatabilist might find the agent causal argument interesting and useful. See

Markosian, Ned 1999: ‘A Compatibilist Version of the Theory of Agent Causation’. Pacific Philosophical Quarterly, 80, pp. 257–77.

——2012: ‘Agent Causation as the Solution to all the Compatibilist’s Problems’. Philosophical Studies, 157, pp. 383–98.

3 https://en.wikipedia.org/wiki/Interpretations_of_quantum_mechanics#Comparison_of_interpretations

4 Peter Ulric Tse, Neural Basis of Free Will: Criterial Causation, MIT Press, 2013, 456pp.
-Christopher Evan Franklin, The Scientific Plausibility of Libertarianism’, Free Will and Moral Responsibility, eds. Ishtiyaque Haji and Justin Caouette. Newcastle upon Tyne: Cambridge Scholars Publishing (2013): 123-141.
-Indeterminism in Neurobiology. Marcel Weber. Philosophy of Science, Vol. 72, No. 5, Proceedings of the 2004 Biennial Meeting of The Philosophy of Science AssociationPart I: Contributed PapersEdited by Miriam Solomon (December 2005), pp. 663-674

5 For an excellent treatment of event causal libertarianism see:

Balaguer, Mark. Free Will as an Open Scientific Problem. MIT Press, 2010

-Balaguer, Mark. A Coherent, Naturalistic, and Plausible Formulation of Libertarian Free Will. Noûs, Vol. 38, No.3 (Sep., 2004), pp. 379-406

6 O’Conner, Timothy. “Free Will and Metaphysics,” in David Palmer, ed., in Libertarian Free Will (ed. D. Palmer, Oxford), 2014

7 Whittle, A. (2016). A Defence of Substance Causation. Journal of the American Philosophical Association , 2(1), 1-20. DOI: 10.1017/apa.2016.1

8 Edward Feser, Scholastic Metaphysics: A Contemporary Introduction, Editiones Scholasticae, 2014, 302pp.

Pragmatism and Two Forms of Naturalism: Guest Post by Danny Krämer

American Pragmatists and the first wave of Naturalism

What I call the first wave of naturalism took place in the early 20th century and includes such philosophers as Ernest Nagel, Sidney Hook, Roy Wood Sellars and – one of the great figures of American pragmatism – John Dewey. Dewey was the one of the pragmatists that saw himself explicitly as a naturalist. Nowadays there is a debate about how to understand naturalism. What does a naturalist view entail and what not? Is it mainly an epistemological or a metaphysical position?

The situation was even worse at the time of the first wave of naturalism. All these philosophers said was that philosophy should be more closely connected to the sciences and that everything that exists is natural. But of course everything depends on what you mean by the word “natural”. I will argue that Dewey’s naturalism is of a different kind than the one that was made popular by the second wave of naturalism.

Two forms of Naturalism

What I will call the second wave of naturalism is the movement that started with the work of W.V.O. Quine. Quine famously denounced the project of “first philosophy”. The classical aim of philosophy was to build a structure of fundamental knowledge for the empirical sciences to rest on. With Quine’s critique of the analytic/synthetic distinction and therefore of the notion of a priori knowledge that is prior to science, this project was said farewell. Philosophy must talk from inside the sciences. But this rejection of “first philosophy” developed into a more radical way of seeing the things. The main thesis of a – what I call it – “strict naturalism” are as follows:

  • The epistemological thesis: The methods of the natural sciences are the only one that yield genuine knowledge.
  • The ontological thesis: The only entities that exist are the entities of our most well established sciences – especially fundamental physics.

This form of naturalism is a reductive physicalism of a very hard nosed sort. Of course, there are very few that hold such a strong view but some philosophers hold it and it is one picture of naturalism that floats around in the public discourse. The other form of naturalism is nowadays often called “liberal naturalism”. It is non-reductive in ontology and even though it has great respect for the natural sciences, it has also respect for other forms of rational inquiry. (We will come to this in a minute.)

The interesting part of this is that Dewey wrote a paper with Hook and Nagel, where they answered some critiques, which accused them to be crude 1 mechanists. The paper is called “Are naturalists materialists?” and it defends a form of non-reductive materialism, that could stand model for some of the views that liberal naturalists develop nowadays.

The core of Naturalism

What makes these two forms of naturalism forms of naturalism? I think there are three main themes a naturalist position is about:

  1. Anti-supernaturalism: All forms of naturalists deny, that we need things like god, angels, immaterial souls etc. for our best explanations of the world and therefore we should not accept that they exist. Of course there are many other things that seem to be supernatural, for example numbers, moral values, possibilities etc. You could say it in this way – using some phrases from Roy Wood Sellars son Wilfrid Sellars: There are many things in our manifest image of the world that seem to be incompatible with our scientific image of the world. While the strict naturalist tries to eliminate or reduce the things of the scientific image, the liberal naturalist takes them at face value as long as he needs them for the best explanations of the world. Some entities cannot be reduced to entities of the natural sciences, not because they are supernatural, but because they are nonnatural in the sense of dependent on human actions and intentions. So one has to be cautious of not conflating the natural/supernatural distinction and the natural/artificial distinction. The concepts of common sense and the human sciences on the one hand and the concepts of the physical sciences cross classify. (For more details one should see for example Jerry Fodor’s Special Sciences or John Dupre’s The Disorder of Things)
  1. Scientific Realism: Every naturalist should be a scientific realist. (Not every naturalist, actually, is a scientific realist, but I think that is wrong. But that is another discussion.) If you do not belief that the entities of the scientific image really exist, but are only useful fictions for empirical prediction, then the conflict between scientific and manifest image does not even arise. But the manifest image has some supernatural things in it and if you do not want them in your ontology, you should have to say how the world functions without them. But at least every naturalist has great respect of the development of the natural sciences since the scientific revolution. That is one motivation to even become a naturalist.
  1. Second Philosophy: This phrase I borrow from Penelope Maddy. If there is no “first philosophy” left after Quine, what to do? The strict naturalist would say, “Nothing! Let’s just do science!” Penelope Maddy’s answer is we just do second philosophy. We do not try to find a fundamental part of our knowledge that grounds science. Science needs no grounding. But there are still some philosophical questions left. What makes a question to a philosophical one? Well, these questions are the one that scientists do not ask, because they are either too abstract and not of great interest for the practitioner or they are about the interpretation and the integration of scientific theories into our overall theory of the world. Certainly, in questions of physics the physicist has authority. But if it comes to how we understand a physical theory and how we integrate it with our other theories, there is some work to be done.

Two pragmatist traditions

That fits well with the project Dewey had in mind. The empirical method he mentions for example in Nature and Experience, and that he also wanted to use in philosophy, is not what is nowadays known as the search for the scientific method. Famously there was not one method of science to be found, neither by the Vienna Circle nor by Popper or anyone else. And there is also no special philosophical method to be found. Interestingly Quine, who was at times a hardliner, said, in a softer mood, that under science he understands our entire web of beliefs and that he regrets that the word science in English only means natural sciences. As it seems he had a broader field of empirical investigation in mind. And if we take Anti-reductionism seriously, we should take seriously that there are phenomena that cannot be understood in the same way as bosons and fermions.

All of our rational inquiry – natural science, the humanities, social sciences, philosophy – are connected through – to use Wittgenstein’s term – family resemblance. While the strict naturalist only takes natural sciences serious the liberal naturalist also admits that the humanities or literary criticism can provide us knowledge as long as they take place in our family of rational inquiry. The liberal naturalist does not discriminate between evidence of the natural sciences, which is real evidence and evidence from the social sciences which is only derivative. He only discriminates between good and bad evidence, no matter where they come from. (Where the border between rational inquiry and pseudoscience lies, is of course another question.)

This division of perspectives can also be found in the interpretation of classical pragmatism. For Richard Rorty the most important thing the pragmatists did, was to replace the metaphysical notion of truth with a epistemological one. Rorty himself advocated eliminativism about the mental and his pragmatic understanding of truth led directly to his post-modernism. On the other hand there is Hilary Putnam’s work. He rejected the anti-realist theories of truths that the pragmatists got famous for. (At least the early and the late Putnam did. He talked about his anti-realist phase as a mistake in his philosophical career.) What was important for Putnam and why he was interested in the pragmatist tradition was, that philosophical problems should bear a connection to problems of everyday life and the pluralistic picture in ontology and epistemology. So, even Putnam never called himself a pragmatist, Putnam could be seen as a pragmatist and liberal naturalist par excellence.

Danny Krämer holds an MA in philosophy and is now working on a PhD. Danny’s research is on liberal naturalism, and you can find his blog here.

Plato’s Proof of God’s Existence (Book X of The Laws)


In Book X of The Laws, the Athenian provides an argument for the existence of god. Unholy acts are committed by those who suffer from three kinds of misconception, which are that gods do not exist, or they exist but do not care about human affairs, or that they can be bribed with sacrifices (Jirsa 239; Laws Book X 885e). The Athenian believes that the atheist ought to be provided with proof of the existence of gods before any punishment is imposed on them for impiety (885c-e).[1]  The Athenian aims to provide a proof that soul is fundamental (892c-d).[2] The proof that the Athenian provides is an argument from motion (Stalley 169-170). In short, a thing can have one of two properties: (a) the property of moving other things without moving itself, and (b) the property of moving other things as well as itself (894b-c). All motion has an absolute origin, which cannot be type (a), because things of that type can only transmit motions to other things by virtue of themselves being moved by something external to them (894e). To be the originator of motion, a thing must be of type (b), because it must have the potential to originate motion within itself, as there is nothing but itself to transmit motion to other things at the beginning of the sequence of moving things. Things of type (b) are said to be alive, or ensouled (895c). So, the originator of motion is soul, which makes soul more fundamental than physical things (892c-d; 896b-c). Since soul is more fundamental than physical things, the properties of soul are more fundamental than the properties of material things (896c-d). Soul, being fundamental, is the source of everything less fundamental, which includes values like good and bad (896d).

Soul controls the heavens and the earth because they are also in motion (896d-e). The goodness or virtue and rationality of the originator of motion is inferred from the fact that the motion of the heavens is orderly and rational, which means that the originator of that motion must also be virtuous, orderly, and rational (896e-898c). This paper will be structured as follows. In section one, I will explain the doctrine against which the Athenian is arguing. In section two, I will lay out the argument’s premises, and explain the rationale behind them. Finally, in section three, I will assess the validity and soundness of the argument.

  1. Physicalism

The Athenian’s opponent is the physicalist. Physicalism is responsible for the attractiveness of atheism (887b-c). In the context of the Laws, physicalism is the doctrine that all things that come into being do so by virtue of nature, change, or art (888e).[3] The physicalist believes that the basic elements (earth, air, water, and fire) exist by nature, and they combine in various ways by chance to produce everything else that exists (889a). Things that exist by virtue of art are secondary to those that exist by chance or nature (889c). Examples of things that exist by virtue of art are things crafted by humans and human conventions (889c). When it comes to crafts that involve mixing labor with the natural world, the products such as fresh produce and meat are considered natural (Jirsa 242-243). The secondary, or less fundamental (derivative) entities are those that do not involve outright mixing of human labor with the natural world. Statesmanship, for example, seems not to involve the natural world, so it is secondary to the natural by virtue of the object of its inquiry (the state) being a product of art (889c-e). Furthermore, on the physicalist view, the gods are the products of human activity, and therefore are not ontologically primary (889e). Clearly, this threatens the notion that the laws which structure Magnesia are from the gods, so it is important for the Athenian to refute the doctrine of physicalism (886e-888e). So, the Athenian, encouraged by Clinias, sets out to formulate an argument against physicalism, which establishes the existence of god.

  1. The Argument

The Athenian begins his exposition of the argument by laying out a taxonomy of motion, which seems to be ordered according to ontological priority (Jirsa 244). The motion I classified as type (a) is identified with that which can move other things but cannot move itself, and the motion I classified as type (b) is identified with that which can move other things and itself (894b-c). Types (a) and (b) motion are considered to be the most basic kinds of motion in the Athenian’s taxonomy (Jirsa 244). Since the Athenian aims to refute the doctrine of physicalism, which says that earth, air, water, and fire are natural, or fundamental, which is to say that they are ontologically primary, and everything else derives its being from them (Jirsa 243; Laws Book X 889a). So, the Athenian must find the fundamental kind(s) of motion, and he must show that it does not fall within the set of things considered natural (fundamental) by the physicalist.

The Athenian proceeds by showing that type (b) motion is more fundamental than type (a) motion. Since all motion must have an absolute origin, there must be an originator of motion (894e). The originator cannot be of type (a), because it would have no source for its ability to move other things. If there is no prior motion to move the originator, then the motion that the originator transfers to other entities in motion must come from within the originator, which is to say that the originator is of type (b). So, the originator of motion must be self-moving and capable of moving other things. Self-motion, therefore, is the fundamental kind of motion (895b). The first premise of the argument is:

  1. Self-motion is prior to all other motion.[4]

The Athenian bolsters the first premise by considering a thought experiment. If all things in motion stopped moving and were stationary, which would be identifiable as the first motion? Type (b) must be the first, because if it were type (a), it would require a prior transfer of motion to enable the first motion to move other things, which, ex hypothesi, cannot exist (895b).

The Athenian then aims to show that soul is identical to self-motion. When we examine the world around us, those things we consider self-movers are what we classify as alive (895c). Things that are alive are also ensouled (895c). So, self-movers are ensouled, since self-movers are alive, and the set of living things is a proper subset of ensouled things (Jirsa 246). The second premise of the argument is:

  1. Soul is self-motion.[5]

The Athenian backs up the second premise by mentioning that we can see three aspects of something, namely its being, its name, and its definition (895d). The Athenian’s definition for the entities picked out by the name “soul” is just, “that which is self-moving” (895e-896a). So, the thing denoted by the name “soul” is the same thing as is defined as, “that which is self-moving.” So, to say that something has a soul is to say that it is capable of self-motion (Jirsa 246). From premises one and two, the Athenian infers that soul is prior to all other motions and entities that are or could be in motion (Jirsa 253; Laws Book X 896b-c). So, the first conclusion is:

3. Soul is prior to all other motion.[6]

The notion of priority that the Athenian employs seems to be both temporal and ontological (895b). So, soul is temporally and ontologically prior to all other motions, including the motions of the elements that the physicalist posits as fundamental. The Athenian has shown so far that soul is ontologically and temporally prior to the physical, which means that soul, rather than the elements (earth, air, water, and fire) falls in the category of natural that the physicalist employs (892c).

At this point in the argument, the Athenian suggests that it could be two souls that govern the heavens and the earth, one good and the other one bad (896e-897c). The Athenian aims to show that it is a good soul that governs the heavens and the earth, which would entail that the world we presently inhabit is ordered rationally and virtuously.[7] He points out that the products of soul guided by virtue and reason are different than those of soul not guided by reason (897b). The products of soul guided by virtue and reason are better than those produced by a soul not guided by virtue and reason. Because the heavens move in a way that resembles reason, the soul which orders the heavens must be guided by virtue and reason. But if the heavens were ordered by an irrational soul, the motions of the heavenly bodies would not be as they actually are (897b-898b). From this we get the next steps in the Athenian’s argument:

  1. If the heavens move rationally and virtuously, then soul guided by virtue and reason orders the heavens.
  2. The heavens move rationally and virtuously.[8]
  3. Soul guided by virtue and reason orders the heavens.

The second conclusion of the Athenian’s argument, then, is that the heavens are ordered by a rational and virtuous soul, because to be guided in action by virtue and reason is to be virtuous and rational. Finally, to get to god, the Athenian points out that the soul guiding the sun must be regarded by anybody as a god (899a). Since the other heavenly bodies move in ways resembling the sun in relevant respects, it follows that the souls guiding those bodies must also be regarded as gods (899b-c).

Now, to complete his case, the Athenian must show that the gods care about human affairs, and are not capable of being bribed. Since the gods are all powerful, all knowing, and all good, they cannot disregard human affairs, because doing so would call into question their power, knowledge, and goodness (901d-e). For the gods to disregard human affairs would be for them to succumb to indolence and idleness, but given their attributes, they cannot succumb to such things. Furthermore, to take bribes would be to succumb to self-indulgence, which would call their goodness into question (901e). So, the gods concern themselves with human affairs and are not susceptible to bribery.

  1. Evaluation

The Athenian’s argument seems valid. The first conclusion (3) follows from the first two premises (1 & 2) by virtue of substituting co-referring expressions (soul and self-motion). The second conclusion (6) follows from premises four and five by modus ponens. Finally, the Athenian’s conclusion that the gods concern themselves with human affairs and cannot be bribed follows from the properties he ascribes to the gods. If those properties logically exclude disregarding human affairs and being bribed, then it is a valid form of argument to move from some set of properties being possessed by some entities to the negation of the proposition that the properties logically excluded by that set are possessed by those same entities.

The Athenian’s argument is quite ingenious, but it is susceptible to various criticisms which call its soundness into question. First, the notion of ontological priority employed by the Athenian to justify his first premise can be questioned. If one embraces the (contemporary) orthodox way of doing ontology, the notion of levels of being will become unintelligible. It is only given the idea that some things are more fundamental than others such that they form more basic levels of being that the justification given for the first premise can work. Second, the reasons given to think that there must be a first motion were insufficient. Merely thinking of a hypothetical situation in which motion is stopped, and we are free to judge which motions are more fundamental than others is not enough to justify the claim that there was a first motion. The defender of the view that there is an infinite series of motion-transference that stretches backwards eternally will not see that, given a stoppage of all motion, there must be a first motion. Furthermore, Parmenides doubted the reality of motion (Stalley 170).

The fourth and fifth premises of the Athenian’s argument are also questionable. Setting aside anachronistic reasons such as the falsity of the Athenian’s thesis that the heavenly bodies move in perfectly circular orbits, there are still other reasons to doubt his premises. First, premise four is a conditional, and it seems not to be true. There are possible states of affairs where the heavenly bodies happen to move in virtuous and rational ways merely by virtue of chance, or by virtue of the nature of the elements composing them. In other words, the physicalist thesis examined in section one seems to have the resources to account for the appearance of the virtuous and rational guidance of the heavens. Perhaps the intrinsic properties of each kind of element constrains the range of possible combinations of those elements, and the possible motions of those composite objects such that they inevitably would move in apparently virtuous and rational ways. The Athenian does not address this possibility at all. So, on the physicalist view, the fourth premise is questionable because the consequent of the conditional has not been shown to be a consequence of the antecedent obtaining.

Finally, moving from the claim that the soul which guides the heavens is rational and virtuous to the claim that that soul is all powerful, all good, and all knowing seems to be a non sequitur.[9] The soul which guides the heavens may be only capable of moving the heavens and nothing else, perhaps by virtue of a limitation on its power, or on its knowledge. Maybe all such a soul can do is move the heavenly bodies in a circular fashion, forever. That soul could not concern itself with human affairs, because it would be outside of the scope of its power or knowledge to do so. Even if we grant the Athenian’s claim that the soul has the properties of maximal power, knowledge, and goodness, it may not follow that the soul could not be bribed. It could be the case that we humans are so limited in our moral knowledge, that the soul could allow the wicked to prosper by bribing it with sacrifices because doing so allows for some greater good which we cannot currently comprehend. So, even granting the set of properties that the Athenian ascribes to the soul he calls god, it does not obviously follow that that set logically excludes the ability to be bribed.


I have examined the argument in Book X of The Laws presented by the Athenian. The argument’s premises are all questionable, which means that it is within the physicalist’s rational rights to doubt the conclusions. The Athenian aimed to provide reasons to believe in gods which would be provided to atheists before punishing them for impiety (885c-e). The gods, given the Athenian’s argument, concern themselves with human affairs and cannot be bribed. They are not fictions created by humans, as the physicalist maintains (889e). However, the Athenian underestimates the resources available to the physicalist. The physicalist can resist the Athenian’s argument while remaining within her own ontological framework. So, the Athenian has failed to supply the atheist with reasons to believe in gods.


[1] Whether or not the proof is supposed to be rationally compelling or just sufficient for rational acceptance is an open interpretive question (Jirsa 241).

[2] Plato seems to use the term “natural” in the same way as “fundamental” is used by Jonathan Schaffer, which is to denote ontological priority (Chalmers 2009; Jirsa 243).

[3] I am using “physicalism” to characterize the Athenian’s opponent because his opponent holds to the view that the elements (earth, air, water, and fire) are fundamental or primary, and those elements seem paradigmatically physical entities (Jirsa 2008).

[4] See (Jirsa 253).

[5] See (Ibid 253).

[6] See (Ibid 253).

[7] By virtue of being ordered by a rational and virtuous soul.

[8] See (Book VII 822a-b) for a description of the moon, sun, and stars following a circular path, and compare with what is said at (Book X 897d-898b). Both the moon, sun, and stars and the image chosen to represent reason are circular (Jirsa 252). So, the motions of the heavenly bodies and of reason are the same.

[9] I am using the singular instead of “souls” for stylistic purposes. The Athenian’s argument actually entails that there are multiple souls that are virtuous and rational. But this does not affect my criticisms.

Works Cited

Chalmers, David John, David Manley, and Ryan Wasserman. “On What Grounds What.” Metametaphysics: New Essays on the Foundations of Ontology. Oxford: Clarendon, 2009. 347-83. Print.

Jirsa, Jakub (2008). Plato on characteristics of god: Laws X. 887c5-899d3. Rhizai. A Journal for Ancient Philosophy and Science 5:265-285.

Plato, Malcolm Schofield, and Tom Griffith. Plato the Laws. Cambridge: Cambridge UP, 2016. Print.

Stalley, R. F., and Plato. An Introduction to Plato’s Laws. Indianapolis, IN: Hackett, 1983. Print.