In order to address the issues regarding the insanity defense, temporary insanity, and crimes of passion, it is necessary to first examine free will and determinism. Analyzing our individual free will can be very intriguing and can almost reach the point of being paradoxical. Most of us prefer to think we have free will. That is, we prefer to think we are able to make choices or decisions based upon our own unique preferences. Such thought appeals to our vanities. If we make "good" choices and decisions, our self-esteem is elevated, and this gives us pleasure. On the other hand, most of our knowledge leads us in the direction of believing the universe's functions are deterministic. That is, our knowledge tells us that choice is not necessary to our description of the universe. Events occur as a result of the events, which preceded them. Ultimately, free will determines the level of responsibility we claim for our actions. Obviously, if outside forces determine our choices, we cannot be held responsible for our actions. However, if our choices are made with total freedom than certainly we must claim responsibility for our choices and actions. Rather, we have the impression of free will because we do not know all the factors and events which determine our choices or decisions.
             Therefore, in the presence of inadequate knowledge, we have an illusion of free will, but with more knowledge we would be able to see the determinism in our actions. The great problem of freedom and determinism is really two problems, one of them metaphysical and empirical in kind, the other ethical and in other ways attitudinal in kind (Inwagen, 1983). The first problem is that of whether human choices and actions are causally determined or are in a way free. The second problem is that of the implications of determinism for our moral, personal, and social lives.
             Free will attempts to combat the problem of evil by rationalizing ...