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Shiavault - a Vault of Shia Islamic Books Freedom and Causality in Contemporary Islamic & Western Philosophy Part 4: The Theory of Moral Obligation (Moral Necessity) The basis of causal law is the rational principle of ‘impossibility of preponderant without preponderance’ which means that no possible thing can exist without the reason that makes its existence to be necessitated, or determined.

In the theory of moral, I suggest that in the field of free acts the necessity or determination of cause is not like the necessity or determination of natural actions i.e. ‘the changes of weather, water, dust, stone and others’. The necessity of free action is a special kind of necessity which I call ‘moral necessity or moral obligation’.

Every free actor is free only when he deliberates and reflects on what he is going to act, and on the basis of his previous beliefs of goodness or badness, right or wrong, nice or nasty, he will choose and make a decision to act or not to act.

The real free will is that which is derived from the reflection and deliberation on the basis of knowledge about what is good, and what is bad which means that the real individual and social freedom is only achieved by two very important factors: • Right and correct education that teaches human the true goodness and badness. • The healthy environment of reflection which provides an adequate opportunity for people to scale and deliberate between different choices to choose the best one.

Therefore the criminals are not the only ones responsible for the wrong deeds which they are involved in, but also the society including, political, educational, economical systems and its management are also responsible. In my view, it is possible to solve the problem of the relationship between freedom and causality through the theory of moral obligation or constraints.

While accepting the law on the impossibility of ‘preponderance without a preponderant’ (without a criterion for the preference) which forms the basis and foundation of the general causality law, through dissociation of the theoretical intellect field from the practical intellect field, this theory stresses upon the reality that the preponderant in the theoretical intellect field is different to that of the practical intellect field.