Deck 6: John Locke Free Agents

Question 1

Locke says that the "power which the mind has thus to order the consideration of any idea, or the forbearing to consider it; or to prefer the motion of any part of the body to its rest, and vice versa, in any particular instance, is that which we call the ..."

A) Life Force.
B) Temperament.
C) Will.
D) Understanding.

Answer 1

C

Question 2

According to Locke, "The power of perception is that which we call the ..."

A) Life Force.
B) Temperament.
C) Will.
D) Understanding.

Answer 2

D

Question 3

Locke says, "All the actions that we have any idea of reducing themselves, as has been said, to these two, namely, thinking and motion; so far as a man has power to think or not to think, to move or not to move, according to the preference or direction of his own mind, so far is a man ..."

A) truthful.
B) free.
C) metaphysical.
D) intuitive.

Answer 3

B

Question 4

Locke says, "the idea of _________ is the idea of a power in any agent to do or forbear any particular action, according to the determination or thought of the mind, whereby either of them is preferred to the other."

A) liberty
B) reality
C) force
D) character

Question 5

According to Locke, "a man falling into the water (a bridge breaking under him) has not herein liberty, is not a ..."

A) thinking being.
B) rational creature.
C) intuitive human.
D) free agent.

Question 6

According to Locke, "__________ consists in the dependence of the existence, or not existence of any action, upon our volition of it; and not in the dependence of any action, or its contrary, on our preference."

A) rationality
B) intuition
C) freedom
D) determinism

Question 7

According to Locke, "________ is an act of the mind directing its thought to the production of any action, and thereby exerting its power to produce it."

A) intuition
B) willing
C) deduction
D) induction

Question 8

Locke says, "What is it determines the will? The true and proper answer is, __________. For that which determines the general power of directing, to this or that particular direction, is nothing but the agent itself exercising the power it has that particular way."

A) intuition
B) innovation
C) the body
D) the mind

Question 9

Locke says that the "power which the mind has thus to order the consideration of any idea, or the forbearing to consider it; or to prefer the motion of any part of the body to its rest, and vice versa, in any particular instance, is that which we call the Understanding."

Question 10

According to Locke, "The power of perception is that which we call the Will."

Question 11

Locke says, "All the actions that we have any idea of reducing themselves, as has been said, to these two, namely, thinking and motion; so far as a man has power to think or not to think, to move or not to move, according to the preference or direction of his own mind, so far is a man intuitive."

Question 12

Locke says, "the idea of liberty is the idea of a power in any agent to do or forbear any particular action, according to the determination or thought of the mind, whereby either of them is preferred to the other."

Question 13

According to Locke, "a man falling into the water (a bridge breaking under him) has not herein liberty, is not a free agent."

Question 14

According to Locke, "freedom consists in the dependence of the existence, or not existence of any action, upon our volition of it; and not in the dependence of any action, or its contrary, on our preference."

Question 15

According to Locke, "willing is an act of the mind directing its thought to the production of any action, and thereby exerting its power to produce it."

Question 16

Locke says, "What is it determines the will? The true and proper answer is, intuition. For that which determines the general power of directing, to this or that particular direction, is nothing but the agent itself exercising the power it has that particular way."

Question 17

Locke says that the "power which the mind has thus to order the consideration of any idea, or the forbearing to consider it; or to prefer the motion of any part of the body to its rest, and vice versa, in any particular instance, is that which we call the Will." Do you agree with Locke's definition of "Will"?

Question 18

Explain what Locke means by the "Understanding." How does it differ from the "Will"? Do you agree with Locke's distinctions? Explain your answer.

Question 19

According to Locke, "freedom consists in the dependence of the existence, or not existence of any action, upon our volition of it; and not in the dependence of any action, or its contrary, on our preference." Do you agree with Locke's definition of "freedom"?

Question 20

Locke says, "the idea of liberty is the idea of a power in any agent to do or forbear any particular action, according to the determination or thought of the mind, whereby either of them is preferred to the other." Do you agree with Locke's definition of "liberty"?

Question 21

According to Locke, "willing is an act of the mind directing its thought to the production of any action, and thereby exerting its power to produce it." Do you agree with Locke's definition of "willing"?

Question 22

Explain what Locke means when he says, "What is it determines the will? The true and proper answer is, the mind. For that which determines the general power of directing, to this or that particular direction, is nothing but the agent itself exercising the power it has that particular way."

Question 23

According to Locke, "a man falling into the water (a bridge breaking under him) has not herein liberty, is not a free agent." Do you agree with Locke's definition of a "free agent"?

Question 24

In the Spinoza reading we find the claim that "In the mind there is no absolute or __________; but the mind is determined to wish this or that by a cause, which has also been determined by another cause, and this last by another cause, and so on to infinity."

A) free will
B) universals
C) reciprocity
D) striation

Question 25

As part of his discussion, Spinoza says, "The mind is a fixed and definite mode of thought, therefore it cannot be the free cause of its actions; in other words, it cannot have an absolute faculty of positive or negative ..."

A) energy.
B) recapitulation.
C) volition.
D) transparency.

Question 26

Spinoza says, "there is in the mind no absolute faculty of understanding, desiring, loving, etc. Whence it follows, that these and similar faculties are either entirely __________, or are merely abstract and general terms, such as we are accustomed to put together from particular things."

A) material
B) organic
C) eternal
D) fictitious

Question 27

Spinoza says, "Thus the _________ and the ________ stand in the same relation to this or that idea, or this or that volition, as 'man' to Peter and Paul."

A) mind; body
B) intellect; will
C) eternal; universal
D) sensation; modality

Question 28

According to Spinoza, since everything that happens in our minds is determined by some cause, which has been itself determined by another cause, therefore, everything happens out of ...

A) reciprocity.
B) spontaneity.
C) necessity.
D) free will.

Question 29

In the Spinoza reading we find the claim that "In the mind there is no absolute or free will; but the mind is determined to wish this or that by a cause, which has also been determined by another cause, and this last by another cause, and so on to infinity."

Question 30

As part of his discussion, Spinoza says, "The mind is a fixed and definite mode of thought, therefore it cannot be the free cause of its actions; in other words, it cannot have an absolute faculty of positive or negative energy."

Question 31

Spinoza says, "there is in the mind no absolute faculty of understanding, desiring, loving, etc. Whence it follows, that these and similar faculties are either entirely eternal, or are merely abstract and general terms, such as we are accustomed to put together from particular things."

Question 32

Spinoza says, "Thus the mind and the body stand in the same relation to this or that idea, or this or that volition, as 'man' to Peter and Paul."

Question 33

According to Spinoza, since everything that happens in our minds is determined by some cause, which has been itself determined by another cause, therefore, everything happens out of spontaneity.

Question 34

Explain Spinoza's reasoning in his claim that "In the mind there is no absolute or free will; but the mind is determined to wish this or that by a cause, which has also been determined by another cause, and this last by another cause, and so on to infinity." Do you agree with Spinoza?

Question 35

Explain what Spinoza means when he says, "The mind is a fixed and definite mode of thought, therefore it cannot be the free cause of its actions; in other words, it cannot have an absolute faculty of positive or negative volition." Do you agree with Spinoza?

Question 36

Explain what Spinoza means when he says, "there is in the mind no absolute faculty of understanding, desiring, loving, etc. Whence it follows, that these and similar faculties are either entirely fictitious, or are merely abstract and general terms, such as we are accustomed to put together from particular things." Do you agree with Spinoza?

Question 37

Spinoza says, "Thus the intellect and the will stand in the same relation to this or that idea, or this or that volition, as 'man' to Peter and Paul." Do you think that Spinoza's analogy is strong or weak? Explain your answer.

Question 38

Why does Spinoza believe the following: "Since everything that happens in our minds is determined by some cause, which has been itself determined by another cause, therefore, everything happens out of necessity"? Do you agree with Spinoza?

Question 39

d'Holbach criticizes his opponents when he says, "They have believed that the soul is mistress of its own conduct, is able to regulate its own peculiar operations, has the faculty to determine its will by its own natural energy; in a word, they have pretended that man is ..."

A) an evolved creature.
B) a free agent.
C) an eternal soul.
D) a material angel.

Question 40

According to d'Holbach, "The faculties which are called intellectual, and those qualities which are styled moral, have been explained in a manner purely ..."

A) immaterial and eternal.
B) mathematically and geometrically.
C) physical and natural.
D) universally and ethically.

Question 41

According to d'Holbach, "Society has been believed interested in this system; because an idea has gone abroad, that if all the actions of man were to be contemplated as ___________, the right of punishing those who injure their associates would no longer exist."

A) necessary
B) intangible
C) reflective
D) isomorphic

Question 42

d'Holbach says, "if at this moment it is announced to him that the water he so ardently desires is poisoned, he will, notwithstanding his vehement thirst, abstain from drinking it: and it has, therefore, been falsely concluded that he is a free agent. The fact, however, is, that the _________ in either case is exactly the same: his own conservation."

A) freedom
B) perception
C) sensation
D) motive

Question 43

d'Holbach says, "Man is said to ____________, when the action of the will is suspended; this happens when two opposite motives act alternately upon him."

A) freeze up
B) back-track
C) deliberate
D) equivocate

Question 44

d'Holbach says, "Action always being the effect of his will once determined, and as his will cannot be determined but by a motive which is not in his own power, it follows that he is never the master of the determination of his own peculiar will; that consequently he never acts as ..."

A) a universal construct.
B) a free agent.
C) an eternal optimist.
D) an agnostic.

Question 45

d'Holbach says, "It has been believed that man was a free agent because he had a will with the power of choosing; but attention has not been paid to the fact that even his will is moved by causes ____________ of himself; is owing to that which is inherent in his own organization, or which belongs to the nature of the beings acting on him."

A) coextensive
B) contrary
C) spiritually
D) independent

Question 46

d'Holbach says, "It is, then, for want of recurring to the _________ that move him; for want of being able to analyze, from not being competent to decompose the complicated motion of his machine, that man believes himself a free agent: it is only upon his own ignorance that he founds the profound yet deceitful notion he has of his free agency; that he builds those opinions which he brings forward as a striking proof of his pretended freedom of action."

A) ethics
B) causes
C) spirituality
D) spirits

Question 47

d'Holbach asserts that "From all that has been advanced, it results, that in no one moment of his existence is man _____________. He is not the architect of his own conformation, which he holds from nature; he has no control over his own ideas, or over the modification of his brain."

A) a mere machine
B) condemned
C) a free agent
D) transcendent

Question 48

d'Holbach asserts that "This is a principle the truth of which no thinking being will be able to refuse accrediting: his life is a series of ___________________; his conduct, whether good or bad, virtuous or vicious, useful or prejudicial, either to himself or to others, is a concatenation of action."

A) dimensionless points
B) recurring spaces
C) transcendent actions
D) necessary moments

Question 49

d'Holbach criticizes his opponents when he says, "They have believed that the soul is mistress of its own conduct, is able to regulate its own peculiar operations, has the faculty to determine its will by its own natural energy; in a word, they have pretended that man is a free agent."

Question 50

According to d'Holbach, "The faculties which are called intellectual, and those qualities which are styled moral, have been explained in a manner purely universally and ethically."

Question 51

According to d'Holbach, "Society has been believed interested in this system; because an idea has gone abroad, that if all the actions of man were to be contemplated as isomorphic, the right of punishing those who injure their associates would no longer exist."

Question 52

d'Holbach says, "if at this moment it is announced to him that the water he so ardently desires is poisoned, he will, notwithstanding his vehement thirst, abstain from drinking it: and it has, therefore, been falsely concluded that he is a free agent. The fact, however, is, that the motive in either case is exactly the same: his own conservation."

Question 53

d'Holbach says, "Man is said to equivocate, when the action of the will is suspended; this happens when two opposite motives act alternately upon him."

Question 54

d'Holbach says, "Action always being the effect of his will once determined, and as his will cannot be determined but by a motive which is not in his own power, it follows that he is never the master of the determination of his own peculiar will; that consequently he never acts as an agnostic."

Question 55

d'Holbach says, "It has been believed that man was a free agent because he had a will with the power of choosing; but attention has not been paid to the fact that even his will is moved by causes independent of himself; is owing to that which is inherent in his own organization, or which belongs to the nature of the beings acting on him."

Question 56

d'Holbach says, "It is, then, for want of recurring to the causes that move him; for want of being able to analyze, from not being competent to decompose the complicated motion of his machine, that man believes himself a free agent: it is only upon his own ignorance that he founds the profound yet deceitful notion he has of his free agency; that he builds those opinions which he brings forward as a striking proof of his pretended freedom of action."

Question 57

d'Holbach asserts that "From all that has been advanced, it results, that in no one moment of his existence is man a free agent. He is not the architect of his own conformation, which he holds from nature; he has no control over his own ideas, or over the modification of his brain."

Question 58

d'Holbach asserts that "This is a principle the truth of which no thinking being will be able to refuse accrediting: his life is a series of recurring spaces; his conduct, whether good or bad, virtuous or vicious, useful or prejudicial, either to himself or to others, is a concatenation of action."

Question 59

Explain what d'Holbach means when he says, "Action always being the effect of his will once determined, and as his will cannot be determined but by a motive which is not in his own power, it follows that he is never the master of the determination of his own peculiar will; that consequently he never acts as a free agent."

Question 60

Explain what d'Holbach means when he says, "Man is said to deliberate, when the action of the will is suspended; this happens when two opposite motives act alternately upon him."

Question 61

Explain what d'Holbach means when he says, "It is, then, for want of recurring to the causes that move him; for want of being able to analyze, from not being competent to decompose the complicated motion of his machine, that man believes himself a free agent: it is only upon his own ignorance that he founds the profound yet deceitful notion he has of his free agency; that he builds those opinions which he brings forward as a striking proof of his pretended freedom of action."

Question 62

Explain what d'Holbach means when he asserts that "From all that has been advanced, it results, that in no one moment of his existence is man a free agent. He is not the architect of his own conformation, which he holds from nature; he has no control over his own ideas, or over the modification of his brain."

Question 63

Explain what d'Holbach means when he says, "This is a principle the truth of which no thinking being will be able to refuse accrediting: his life is a series of necessary moments; his conduct, whether good or bad, virtuous or vicious, useful or prejudicial, either to himself or to others, is a concatenation of action."

Question 64

Sartre says, "We can begin by saying that _______________, in our sense of the word, is a doctrine that does render human life possible; a doctrine, also, which affirms that every truth and every action imply both an environment and a human subjectivity."

A) rationalism
B) materialism
C) hedonism
D) existentialism

Question 65

According to Sartre, what existentialists "have in common is simply the fact that they believe that _________ comes before ________, or, if you will, that we must begin from the subjective."

A) essence; existence
B) existence: essence
C) dualism; behavior
D) behavior; dualism

Question 66

Sartre says, "______________________, of which I am a representative, declares with greater consistency that if God does not exist there is at least one being whose existence comes before its essence, a being which exists before it can be defined by any conception of it."

A) Atheistic existentialism
B) Theistic existentialism
C) Dualistic existentialism
D) Hedonistic existentialism

Question 67

According to Sartre, "If man as the existentialist sees him is not __________, it is because to begin with he is nothing. He will not be anything until later, and then he will be what he makes of himself."

A) existent
B) dualistic
C) definable
D) rational

Question 68

Sartre says, "Thus, there is no ______________, because there is no God to have a conception of it. Man simply is. Not that he is simply what he conceives himself to be, but he is what he wills, and as he conceives himself after already existing-as he wills to be after that leap towards existence."

A) material body
B) human nature
C) immaterial mind
D) abstract entity

Question 69

Sartre says, "Man is, indeed, a project which possesses a subjective life, instead of being a kind of moss, or a fungus or a cauliflower. Before that projection of the self nothing exists; not even in the heaven of intelligence: man will only attain existence when he is what he purposes to be . . . Thus, the first effect of existentialism is that it puts every man in possession of himself as he is"; in other words,

A) We are subject to the Will of God.
B) Humans have the illusion of freedom.
C) Rationality is like a blank slate.
D) Man is responsible for what he is.

Question 70

Sartre says, "When a man commits himself to anything, fully realizing that he is not only choosing what he will be, but is thereby at the same time a legislator deciding for the whole of mankind-in such a moment a man cannot escape from the sense of complete and profound responsibility." For Sartre, this defines the concept of ...

A) anguish.
B) abandonment.
C) despair.
D) hope.

Question 71

Sartre asserts, "that God does not exist, and that it is necessary to draw the consequences of his absence right to the end. The existentialist is strongly opposed to a certain type of secular moralism which seeks to suppress God at the least possible expense." For Sartre, this defines the concept of ...

A) anguish.
B) abandonment.
C) despair.
D) hope.

Question 72

Sartre says "that we limit ourselves to a reliance upon that which is within our wills, or within the sum of the probabilities which render our action feasible. Whenever one wills anything, there are always these elements of probability." For Sartre, this defines the concept of ...

A) anguish.
B) abandonment.
C) despair.
D) hope.

Question 73

Sartre says, "Nor, on the other hand, if God does not exist, are we provided with any values or commands that could legitimize our behavior. Thus we have neither behind us, nor before us in a luminous realm of values, any means of justification or excuse. We are left alone, without excuse. That is what I mean when I say that man is ..."

A) capable of recalling the Forms.
B) superior to all other organisms.
C) completely determined.
D) condemned to be free.

Question 74

Sartre says, "There is no other universe except the human universe, the universe of human subjectivity. This relation of transcendence as constitutive of man (not in the sense that God is transcendent, but in the sense of self-surpassing) with subjectivity (in such a sense that man is not shut up in himself but forever present in a human universe)-it is this that we call ..."

A) subject materialism.
B) object representationalism.
C) existential humanism.
D) reverse consequentalism.

Question 75

Sartre says, "We can begin by saying that materialism, in our sense of the word, is a doctrine that does render human life possible; a doctrine, also, which affirms that every truth and every action imply both an environment and a human subjectivity."

Question 76

According to Sartre, what existentialists "have in common is simply the fact that they believe that essence comes before existence, or, if you will, that we must begin from the subjective."

Question 77

Sartre says, "Atheistic existentialism, of which I am a representative, declares with greater consistency that if God does not exist there is at least one being whose existence comes before its essence, a being which exists before it can be defined by any conception of it."

Question 78

According to Sartre, "If man as the existentialist sees him is not definable, it is because to begin with he is nothing. He will not be anything until later, and then he will be what he makes of himself."

Question 79

Sartre says, "Thus, there is no human nature, because there is no God to have a conception of it. Man simply is. Not that he is simply what he conceives himself to be, but he is what he wills, and as he conceives himself after already existing-as he wills to be after that leap towards existence."

Question 80

Sartre says, "Man is, indeed, a project which possesses a subjective life, instead of being a kind of moss, or a fungus or a cauliflower. Before that projection of the self nothing exists; not even in the heaven of intelligence: man will only attain existence when he is what he purposes to be . . . Thus, the first effect of existentialism is that it puts every man in possession of himself as he is"; in other words, Humans have the illusion of freedom.