Alternate Possibilities and Moral Responsibility / Alternative Möglichkeiten …. Harry G. Frankfurt

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      Harry G. Frankfurt

      Alternate Possibilities and Moral Responsibility

      Alternative Möglichkeiten und moralische Verantwortung

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[5]Alternate Possibilities and Moral Responsibility Alternative Möglichkeiten und moralische Verantwortung

      [6]Alternate Possibilities and Moral Responsibility

      A dominant role in nearly all recent inquiries into the free-will problem has been played by a principle which I shall call “the principle of alternate possibilities.” This principle states that a person is morally responsible for what he has done only if he could have done otherwise. Its exact meaning is a subject of controversy, particularly concerning whether someone who accepts it is thereby committed to believing that moral responsibility and determinism are incompatible. Practically no one, however, seems inclined to deny or even to question that the principle of alternate possibilities (construed in some way or other) is true. It has generally seemed so overwhelmingly plausible that some philosophers have even characterized it as an a priori truth. People whose accounts of free will or of moral responsibility are radically at odds evidently find in it a firm and convenient common ground upon which they can profitably take their opposing stands.

      But the principle of alternate possibilities is false. A person may well be morally responsible for what he has done even though he [830] could not have done otherwise. The principle’s plausibility is an illusion, which can be made to vanish by bringing the relevant moral phenomena into sharper focus.

      [8]I

      In seeking illustrations of the principle of alternate possibilities, it is most natural to think of situations in which the same circumstances both bring it about that a person does something and make it impossible for him to avoid doing it. These include, for example, situations in which a person is coerced into doing something, or in which he is impelled to act by a hypnotic suggestion, or in which some inner compulsion drives him to do what he does. In situations of these kinds there are circumstances that make it impossible for the person to do otherwise, and these very circumstances also serve to bring it about that he does whatever it is that he does.

      However, there may be circumstances that constitute sufficient conditions for a certain action to be performed by someone and that therefore make it impossible for the person to do otherwise, but that do not actually impel the person to act or in any way produce his action. A person may do something in circumstances that leave him no alternative to doing it, without these circumstances actually moving him or leading him to do it – without them playing any role, indeed, in bringing it about that he does what he does.

An examination of situations characterized by circumstances of this sort casts doubt, I believe, on the relevance to questions of moral responsibility of the fact that a person who has done something could not have done otherwise. I propose to develop some examples of this kind in [10]the context of a discussion of coercion and to suggest that our moral intuitions concerning these examples tend to disconfirm the principle of alternate possibilities. Then I will discuss the principle in more general terms, explain what I think is wrong with it, and describe briefly and without argument how it might appropriately be revised.

      II

      It is generally agreed that a person who has been coerced to do something did not do it freely and is not morally responsible for having done it. Now the doctrine that coercion and moral responsibility are mutually exclusive may appear to be no more than a somewhat particularized version of the principle of alternate possibilities. It is natural enough to say of a person who has been coerced to do something that he could not have done otherwise. And it may easily seem that being coerced deprives a person of freedom and of moral responsibility simply because it is a special case of [831] being unable to do otherwise. The principle of alternate possibilities may in this way derive some credibility from its association with the very plausible proposition that moral responsibility is excluded by coercion.

      It is not right, however, that it should do so. The fact that a person was coerced to act as he did may entail both that he could not have done otherwise and that he bears no moral [12]responsibility for his action. But his lack of moral responsibility is not entailed by his having been unable to do otherwise. The doctrine that coercion excludes moral responsibility is not correctly understood, in other words, as a particularized version of the principle of alternate possibilities.

      Let us suppose that someone is threatened convincingly with a penalty he finds unacceptable and that he then does what is required of him by the issuer of the threat. We can imagine details that would make it reasonable for us to think that the person was coerced to perform the action in question, that he could not have done otherwise, and that he bears no moral responsibility for having done what he did. But just what is it about situations of this kind that warrants the judgment that the threatened person is not morally responsible for his act?

      This question may be approached by considering situations of the following kind. Jones decides for reasons of his own to do something, then someone threatens him with a very harsh penalty (so harsh that any reasonable person would submit to the threat) unless he does precisely that, and Jones does it. Will we hold Jones morally responsible for what he has done? I think this will depend on the roles we think were played, in leading him to act, by his original decision and by the threat.

      One possibility is that Jones₁ is not a reasonable man: he [14]is, rather, a man who does what he has once decided to do no matter what happens next and no matter what the cost. In that case, the threat actually exerted no effective force upon him. He acted without any regard to it, very much as if he were not aware that it had been made. If this is indeed the way it was, the situation did not involve coercion at all. The threat did not lead Jones₁ to do what he did. Nor was it in fact sufficient to have prevented him from doing otherwise: if his earlier decision had been to do something else, the threat would not have deterred him in the slightest. It seems evident that in these circumstances the fact that Jones₁ was threatened in no way reduces the moral responsibility he would otherwise bear for his act. This example, however, is not a counterexample either [832] to the doctrine that coercion excuses or to the principle of alternate possibilities. For we have supposed that Jones₁ is a man upon whom the threat had no coercive effect and, hence, that it did not actually deprive him of alternatives to doing what he did.

      Another possibility is that Jones₂ was stampeded by the threat. Given that threat, he would have performed that action regardless of what decision he had already made. The threat upset him so profoundly, moreover, that he completely forgot his own earlier