That every effect has a cause is a reasonable thought. If this were absolutely the case, then, no man has free will. Because ‘free will’ by definition or design must have the freedom to be arbitrary. Either that it should need no cause for its exercise or that it can ignore a cause or change the usual effect of a cause.
Free will is expressed by choice, however, it is plausible that the choice itself was a necessary effect — meaning that it was impossible for there to be an alternative. If there’s always a cause to every will, then ‘will’ cannot be wholly free.
The cause and effect idea leads to a chain of cause-effect relationships which in theory can have no end; it speaks to an infinitude of past and future.
Could there ever come a time in the unknown future when absolutely nothing exists, when existence would have moved to a state of true nothingness. Was there ever a time when there was true nothingness.
We face a paradox, that there is existence at all.
It’s paradoxical that something would appear to have no origin.
‘Will’ must be the ultimate reason (or cause) if there’s a starting point for which absolutely no cause can be determined. Let’s say, like the Big Bang—in the theory (I may be wrong). If you say that certain conditions resulted in the Bang, then those conditions, if you agree with the theory, are the cause of the bang and therefore the origin of the universe. And the chain may continue if you ask what led to those conditions.
The theory can’t preclude the existence of God, who Christians regard as the ultimate cause of our, and all, reality. He definitely must have neither beginning of days nor end of life. That the solar system exists, and that man appeared on earth is the result of a chain of cause effect interactions. One can at the same time see that it was by design of the numinous one, God, without any contradictions.
Randomness as demonstrated in nature and the evolution of the universe is not analogous to the expression of will. The randomness in nature is causal up to a near infinite degree in the chain of causality. It appears random because humans lack God’s capacity to know every interaction and cause-effect relationship.
For instance, it is easy to encrypt data using the so-called RSA algorithm, but it is very hard to decrypt without the key. This is facilitated by a gap in the derivation of the formula for prime numbers. This knowledge gap is represented in the Riemann Hypothesis. We can thus say here that a perception of randomness is the acknowledgement of ignorance.
Cause-effect implies that randomness is only a perception; so that all inanimate random systems are quasi-random (pseudo-random, if you prefer).
Will exists, free will, and it can exist independent of and prior to cause. Hence, an ultimate cause and the superior reason. Any effect that results is what it is.