We feel that our actions are voluntary when they follow a decision, and involuntary when they happen without decision. But if decision itself were voluntary, every decision would have to be preceded by a decision to decide–an infinite regression which fortunately does not occur. Oddly enough, if we had to decide to decide, we would not be free to decide. We are free to decide because decision “happens.” We just decide without having the faintest understanding of how we do it. In fact, it is neither voluntary nor involuntary. To “get the feel” of this relativity is to find another extraordinary transformation of our experience as a whole, which may be described in either of two ways. I feel that I am deciding everything that happens, or, I feel that everything, including my decisions, is just happening spontaneously. For a decision–the freest of my actions-just happens like hiccups inside me or like a bird singing outside me. Such a way of seeing things is vividly described by a modern Zen master, the late Sokei-an Sasaki: One day I wiped out all the notions from my mind. I gave up all desire. I discarded all the words with which I thought and stayed in quietude. I felt a little queer–as if I were being carried into something, or as if I were touching some power unknown to me … and Ztt! I entered. I lost the boundary of my physical body. I had my skin, of course, but I felt I was standing in the center of the cosmos. I spoke, but my words had lost their meaning. I saw people coming towards me, but all were the same man. All were myself! I had never known this world. I had believed that I was created, but now I must change my opinion: I was never created; I was the cosmos; no individual Mr. Sasaki existed.7 It would seem, then, that to get rid of the subjective distinction between “me” and “my experience”–through seeing that my idea of myself is not myself–is to discover the actual relationship between myself and the “outside” world. The individual, on the one hand, a

There is a distinction between voluntary and involuntary actions, of course, but it does nothing to support the common idea of free will (nor does it depend upon it). A voluntary action is accompanied by the felt intention to carry it out, whereas an involuntary action isn’t. Needless to say, this difference is reflected at the level of the brain. And what a person consciously intends to do says a lot about him. It makes sense to treat a man who enjoys murdering children differently from one who accidentally hit and killed a child with his car — because the conscious intentions of the former give us a lot of information about how he is likely to behave in the future. But where intentions themselves come from, and what determines their character in every instance, remains perfectly mysterious in subjective terms. Our sense of free will results from a failure to appreciate this: We do not know what we intend to do until the intention itself arises. To understand this is to realize that we are not the authors of our thoughts and actions in the way that people generally suppose.

No action can be virtuous unless it is freely chosen.

Whether or not your actions are determined, you have to act on the assumption that you have free will. If you are determined, your attempt at free will loses you nothing. However, if you are not determined and you act on the assumption that you are, you will never attempt anything. You will simply be a passive blob that things happen to.

While we are free to choose our actions, we are not free to choose the consequences of our actions.

a rational analysis of the consequences of a decision does not make the decision rational; the consequences do not determine our decision; it is always we who decide.

A decision is a judgment. It is a choice between alternatives. It is rarely a choice between right and wrong. It is at best a choice between “almost right” and “probably wrong” — but much more often a choice between two courses of action neither of which is provably more nearly right than the other.

The absence of a decision could result in an impetuous, dangerous development of a situation which has got out of any control. There is no ideal solution in such circumstances. The only thing is to find the optimal solution, "a lesser evil."

When you have to make a choice and don't make it, that is in itself a choice.

It is, as far as I can see, an unpleasant fact that we cannot avoid decision-making. We are not absolved by following the dictates of a mentor or of a majority. For we then have made the decision to do that-have concluded because of belief or of fear or of apathy that this is the thing which we should do or cannot avoid doing. And we then share in the consequences of any such action. Are we doing more than trying to hide our nakedness with a fig leaf when we take the view expressed by a friend who belonged to a fundamental religious sect?

No action which is not voluntary can be called moral.

“We make decisions every moment of our lives. They may be simple ones such as what food to eat or more profound ones such as careers and choice of spouses. Many of our decisions are not based on conscious thought – they are spur-of-the-moment actions – and are influenced by a range of factors including time, emotions and our environment

The decision you make determines which set of outcomes are possible and how likely each of those outcomes is. But it doesn't determine which of that set of outcomes will actually happen.

"A decision is the act of committing to a specific plan of action. The word "decide" comes from the Latin decidere, which means to "cut off". When you make a decision, you're cutting off the other possible avenues that you could explore, leaving only the path you're committing to."