ABSTRACT
By now it should be clear that if there is one thing we know with any certainty, it is that we cannot say with conviction that we know that our will is free. So what, then, do we know?
To begin with, we know that the libertarian faces considerable dif-culties in describing a satisfactory account of free will. e concept of origination remains a mysterious one, and it appears likely that (i) we do not need physical alternatives in order to regard ourselves as morally responsible, and (ii) such alternatives may not be possible. Let us look at each of these points in a little more detail.
