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OF BELIEFSFree Will and Predestination
And now let me return to a point raised in the first Book in Chapter 1.9. Is the whole of this scheme of things settled and done? The whole trend of Science is to that belief. On the scientific plane one is a fatalist, the universe a system of inevitable consequences. But as I show in that section referred to, it is quite possible to accept as true in their several planes both predestination and free will. (I use free will in the sense of self-determinisn and not as it is defined by Professor William James, and predestination as equivalent to the conception of a universe rigid in time and space.) If you ask me, I think I should say I incline to believe in predestination and do quite completely believe in free will. The important belief is free will.
But does the whole universe of fact, the external world about me, the mysterious internal world from which my motives rise, form one rigid and fated system as determinists teach? Do I believe that, had one a mind ideally clear and powerful, the whole universe would seem orderly and absolutely predestined? I incline to that belief. I do not harshly believe it, but I admit its large plausibility--that is all. I see no value whatever in jumping to a decision. One or two Pragmatists, so far as I can understand them, do not hold this view of predestination at all; but as a provisional assumption it underlies most scientific work.
I glance at this question rather to express a detachment than a view.
For me as a person this theory of predestination has no practical value. At the utmost it is an interesting theory like the theory that there is a fourth dimension. There may be a fourth dimension of space, but one gets along quite well by assuming there are just three. It may be knowable the next time I come to cross roads which I shall take. Possibly that knowledge actually exists somewhere. There are those who will tell you that they can get intimations in the matter from packs of cards or the palms of my hands, or see by peering into crystals. Of such beliefs I am entirely free. The fact is I believe that neither I know nor anybody else who is practically concerned knows which I shall take. I hesitate, I choose just as though the thing was unknowable. For me and my conduct there is that much wide practical margin of freedom.
I am free and freely and responsibly making the future--so far as I am concerned. You others are equally free. On that theory I find my life will work, and on a theory of mechanical predestination nothing works.
I take the former theory therefore for my everyday purposes, and as a matter of fact so does everybody else. I regard myself as a free responsible person among free responsible persons.
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