Marco: «Secondo te esiste il free will o siamo semplicemente degli aggregati di atomi costretti a seguire rigide leggi meccaniche e deterministiche?".
Nabla: "It occurs to me mind a fascinating myth about the relationship between destination and the free will: il mito di Er narrato da Plato nel decimo libro della Repubblica.
Er is a kind of precursor of Dante. He went in the afterlife, and he returned without having drunk water from the river Lethe (that of forgetfulness).
Its of him have granted to him would tell us what he saw. The afterlife narrated by Er is "a wonderful place, in which there are not far,
one from the other, two chasms in the earth and, in perfect match two chasms in the sky. "These four tunnels leading to two different places, to whom, in a setting of Dante, we would have given the name of heaven and hell. There are two tunnels for each site since, one souls enter, and the other out. In perfect match with the place visited by our poet, souls are judged. Their punishments are increased tenfold compared to the pain and suffering they have caused on Earth. in the same way, who has worked hard in good works and pious, It is rewarded with the same proportion ".
Marco: "In each case, già da queste poche battute si capisce come Plato, through Er, both defender free will. Indeed, judgment may make sense, solo se c’è anche il free will. You can not condemn a feline that kills a prey to feed: he has no choice, is a feature which marks her code '. .
Luther, The Bondage of the Will, parte II (1524)
Innanzi tutto It Gave è onnipotente non solo per il power ma anche per la sua azione altrimenti sarebbe un It Gave ridicolo. Second knows everything and foresees everything, therefore can neither err nor fail. If our heart and our intelligence fully endorse these two points, we are forced to admit, for an inevitable consequence, che non siamo stati creati per nostra volontà ma per need e perciò non facciamo ciò che ci piace in virtue del nostro libero arbitrio, ma ciò che It Gave ha previsto da ogni eternità e che fa accadere secondo il suo proponimento ed il suo power infallibili e immutabili.
For Luther, l’uomo It has no power on his life. He is a slave of sin and its lower instincts and not have a chance to redeem himself in any way. Neither faith nor may entries anything. È inutile che l’uomo, "With his short arms", attempts to reach It Gave. He can not make the mercy of It Gave even with the good works: original sin it would lead inevitably to sin again. Everything depends on God, that in his omnipotence helps only those who have decided eternity (eternity) save.
Suppose, then, that in a sense it's true what Wycliff taught and Luther asserts, cioè che qualunque cosa sia da noi fatta non è opera dei libero arbitrio ma della pura need, cosa v’è di più inutile che divulgare questo paradox ai profani? Suppose also true, in a sense, what Agostino ha scritto in qualche parte: “Dio opera in noi il fine and the male e in tal modo rimunera in noi le sue stesse azioni buone così come punisce, also in us, its bad”; se lasciassimo circolare fra il popolo un tale asserto ciò basterebbe per aprire ad innumerevoli mortali una larga porta all’empietà perché il popolo ha uno spirit slow, improvident, mischievous, and potentially lead to all kinds of impiety. Which sinner could argue, in such conditions, a continuous struggle and hard with his flesh? Qual malvagio si impegnerebbe per correggere la propria life? Who might come to love with all his heart that God had created hell and its eternal fire just to let you serve poor people inside her personal sins, almost took pleasure to human suffering? In fact it is so that the majority of people would represent the scene. The spirit umano è, mostly, fleshly, led to disbelief, incline al male, ready to curse so there is no need to throw oil on the fire..