Abstract

In lieu of an abstract, here is a brief excerpt of the content:FATALISM AND TRUTH ABOUT THE FUTURE }AMES w. FELT, S.J. Santa Clara University Santa Clara, California WHEN WE SPEAK of future events, does today's ruth mean tomorrow's necessity? The question is as old as Aristotle's sea battle tomorrow. The last ships should have been sunk long ago, but after two thousand years the textual analysis of this passage is still controverted. Yet I think something new can be said about it if we consider afresh the philosophic issues themselves. What philosophic consequences must we accept if we suppose that predictions, that is, propositions referring to future events, are either true or false antecedently to the events themselves? In particular, if a prediction be true now, does its present truth imply a fixity inherent in the future such that fatalism is unavoidable? 1 It has been argued that it does. Aristotle sketched such an argument in the sea battle passage already alluded to:... [If anything] is white now it was true to say earlier that it would be white; so that it was always true to say of anything that has happened that it would be so. But if it was always true to say that it was so, or would be so, it could not not be so, or not be going to be so. But if something cannot not happen it is impossible for it not to happen; and if it is impossible for something not to happen it is necessary for it to happen. Everything that will be, therefore, happens necessarily. So nothing will come about as chance has it or by chance; for if by chance, not of necessity.2 1 Whether it makes any sense to speak of a proposition as true " now " or at any other time will be considered below. 2 De Interpretatione (trans. J. L. Ackrill; Oxford University Press: 1963), ch. 9, 18b9 ff. 209 210 JAMES W. FELT, S.J. If, then, a prediction is true in the present or false in the present, its very truth value today seems to create an ineluctable fixity upon tomorrow's event such that fatalism would be unavoidable. And as is implied in Aristotle's example, it seems natural to suppose that a prediction must, after all, be either true or, if not true, then false. Does not the law of excluded middle demand this? Thus the logic of truth relations seems to impose a fatalistic view of events. Indeed, fatalism is sometimes defined precisely in terms of logic, so that a contemporary author writes : " Fatalism is the thesis that the laws of logic alone suffice to prove that no man has free will, suffice to prove that the only actions which a man can perform are the actions which he does, in fact, perform, and suffice to prove that a man can bring about only those events which do, in fact, occur and can prevent only those events which do not, in fact, occur." 3 I shall, however, argue that ( 1) neither the law of excluded middle nor any other logical consideration requires that predictions be true or else false when they are asserted; (2) the antecedent truth (or falsity) of predictions would not necessitate fatalism by reason of any logical considerations, (3) though it could necessitate fatalism for causal reasons; and (4) predictions are never, absolutely speaking, true or false before the occurrence of the events to which they refer, though they may be true or false in an attenuated, relative sense. Thesis 1: Neither the law of excluded middle nor any other logical consideration requires that a prediction be, prior to the event, true or, if not true, then false. I understand the law of excluded middle (LEM) to mean that, for any meaningful proposition p, it is (logically) necessary that p be true or, if not true, then false. By ordinary usage a proposition referring to a state of affairs in the world, as distinguished from one referring to logical re3 Steven M. Cahn. Fate, Logic, and Time (New Haven: Yale University Press, 1967), p. 8. FATALISM AND TRUTH ABOUT THE FUTURE 211 lationships, is called ' true' if and only if that state of affairs obtains. The...