Note: Last night we had a great show, one of the greatest shows ever, on Iran and Islam, with a special mystery guest who has a lot of first hand experience with both topics. You can listen to the replay here and here.

The late polemicist Christopher Hitchens famous quipped, “Yes, I have free will; I have no choice but to have it.” He was addressing the paradoxical nature of free will in that even if it were an illusion, and we could somehow figure that out, we would be forced to carry on as if it were real. Everything about how we understand ourselves as human beings, and how we get on with one another, depends on the assumption that we have choices and we make those choices freely.

The reason for that is our societies and even our own minds are organized around prescriptive requirements, not descriptive ones. Sure, we know not to step off a roof as the facts tell us we will accelerate toward the sidewalk below, until we reach the sidewalk and suddenly decelerate. It is that rapid deceleration that kills us and that is a fact not subject to opinion. The reason we believe it is immoral to jump off a roof or kill yourself in any other way has nothing to do with physics.

Suicide is a choice. In Western societies at this point in time, making that choice, regardless of the circumstances, is immoral. In other times and other places, suicide was an honorable option. The Japanese used to treat ritual suicide as an honorable end for a man who faced a disgraceful end. The West used to have the idea of leaving a doomed man alone with a bottle of whiskey and revolver. The former was to gain the required courage to use the latter for the honorable act.

As an aside, this is why the liberal project was doomed from the start. It assumed that there was a universally correct way for humans to organize their societies. We could use reason and observations of nature to arrive at the correct way we ought and ought not act and how we should and should not organize our societies. We can reason our way to a set of universal moral principles. Then we can reason our way to building a society around those moral principles.

The liberal project, all of the ideologies that have spring from it, assumes that human beings are programmed to work best in a specific sort of society. We naturally function at our best within a specific set of rules. If we can figure out those rules and then figure out how to impose them, man will be liberated from the oppression of having to live against his nature within a hostile set of rules. This is the goal of libertarianism, anarchism, communism, progressivism and so on.

This brings us back to the issue of free will. Ideologies fail, because they assume that once the rules are imposed, people no longer have to make choices between the things they desire. Free will is no longer be necessary. Even if free will is an illusion, however, it is one necessary for us to be human beings, rather than moist robots. There is something about the nature of man that requires the belief in free will. Without this illusion, if that is what it is, we cease to be human and cease to exist.

It is probably why we lack the language to discuss the descriptive world in purely descriptive terms. You see that in this post by W. M. Briggs. He is taking on a post by former physicist and current YouTuber Sabine Hossenfelder, who tries to argue that free will is a myth and you should stop believing in it. As Briggs notes, her language, even when discussing the laws of physics, is prescriptive. Even when we think descriptively, we end up using prescriptive language.

This crackpot notion that we would be better off if we chose to not believe in free will is not new to Sabine Hossenfelder. Like all such arguments, the first person to think about it was the first man with enough free time to waste some of it on contemplating pointless questions like do we have free will? Idle hands do the Devil’s work and the best proof of that is philosophy. Everywhere there have been idle hands we find the philosopher and Hell follows with him.

Of course, free will is a slippery concept. There is libertarian free will, which argues that for any choice we make, we could have chosen otherwise, even if all of the conditions that could impact our decision were identical. For example, you chose to arrive at work on time, but you could have arrived earlier or later, even assuming some negative or positive consequences to the choices. Like so much of libertarianism, this makes sense if you forget that humans live in societies with other humans.

The other form of free will involves morality. Often, oaths have a line where the person taking the oath testifies that he is taking the oath of his own free will. In criminal proceedings we differentiate between knowingly committing a crime and inadvertently or accidentally committing a crime. The driver who purposely runs down a pedestrian is treated differently from the person who does so while trying to avoid a group of school children because of our notion of free will.

Both conceptualizations of free will are most likely illusions, like much of what we think we understand about the natural world. What we think of as physical reality is probably a simplified illusion of reality. Our brains evolved to conceptualize the parts of reality we need to understand in order for our genes to advance to the next round. The concept of free will is just another item in the toolkit. Even our ability to question our conceptualization of reality is probably an illusion.

That is the problem with Sabine Hossenfelder’s argument. Whether or not free will, however defined, is a real thing does not matter, other than it being a useful topic around which to build a post. Whether you believe it or not does not matter, but once you decide to act as if it is not real, then you enter the world in which it is perfectly acceptable to remove the people who cannot fit your model of society. In the end, every ideologue must reject free will in order to pull the trigger.

That is the end of the free will debate. The age of ideology has taught us that in order to have societies that accommodate human nature, we must choose to organize ourselves as comes naturally to use. That means leaving others to organize themselves as comes naturally to them. Once you start down the path of rejecting free will, you end up on the road that leads to industrial slaughter and the menticide that now promises to extinguish the Western world.

We have free will and if we did not have it, we would have no choice but to invent as it is the only way we can live as human beings. That means we have a choice as to how we organize ourselves. We must collectively choose our metaphysics and our morality and choose how we deal with those who undermine our choices. Those who choose otherwise, in effect, choose not to be us. Therefore, we have the choice to exclude them from us, even choosing to use force if necessary.

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