Free Will Causality And The Self

A major goal for compatibilists is to avoid the luck problem and to include all the facts from neuroscience and natural science in general which purportedly show that the brain works in a law-governed and causal way like any other part of nature. Libertarians, for their part, want to avoid the manipulation argument and demonstrate that very common and deep seated convictions about freedom and responsibility are true: it can really be fundamentally up to us as agents to determine that the future should be either A or B. This book presents a theory of free will which integrates the main motivations of compatibilists and libertarians, while at the same time avoiding their problems. The so-called event-causal libertarianism is the libertarian account closest to compatibilitsm, as it claims there is indeterminism in the mind of an agent. The charge of compatibilists, however, is that this position is impaired by the problem of luck. This book is unique in arguing that free will in a strong sense of the term does not require indeterminism in the brain, only indeterminism somewhere in the world which there plausibly is.

Neuroscientists often consider free will to be an illusion. Contrary to this hypothesis, the contributions to this volume show that recent developments in neuroscience can also support the existence of free will. Firstly, the possibility of intentional consciousness is studied. Secondly, Libet’s experiments are discussed from this new perspective. Thirdly, the relationship between free will, causality and language is analyzed. This approach suggests that language grants the human brain a possibility to articulate a meaningful personal life. Therefore, human beings can escape strict biological determinism. Contributing author Sofia Bonicalzi has received funding from the European Union’s Framework Programme for Research and Innovation Horizon 2020 (2014-2020) under the Marie Skłodowska-Curie Grant Agreement No. 754388 (LMUResearchFellows) and from LMUexcellent, funded by the Federal Ministry of Education and Research (BMBF) and the Free State of Bavaria under the Excellence Strategy of the German Federal Government and the Länder.

A major goal for compatibilists is to avoid the luck problem and to include all the facts from neuroscience and natural science in general which purportedly show that the brain works in a law-governed and causal way like any other part of nature. Libertarians, for their part, want to avoid the manipulation argument and demonstrate that very common and deep seated convictions about freedom and responsibility are true: it can really be fundamentally up to us as agents to determine that the future should be either A or B. This book presents a theory of free will which integrates the main motivations of compatibilists and libertarians, while at the same time avoiding their problems. The so-called event-causal libertarianism is the libertarian account closest to compatibilitsm, as it claims there is indeterminism in the mind of an agent. The charge of compatibilists, however, is that this position is impaired by the problem of luck. This book is unique in arguing that free will in a strong sense of the term does not require indeterminism in the brain, only indeterminism somewhere in the world which there plausibly is.

From the New York Times bestselling author of The End of Faith, a thought-provoking, "brilliant and witty" (Oliver Sacks) look at the notion of free will—and the implications that it is an illusion. A belief in free will touches nearly everything that human beings value. It is difficult to think about law, politics, religion, public policy, intimate relationships, morality—as well as feelings of remorse or personal achievement—without first imagining that every person is the true source of his or her thoughts and actions. And yet the facts tell us that free will is an illusion. In this enlightening book, Sam Harris argues that this truth about the human mind does not undermine morality or diminish the importance of social and political freedom, but it can and should change the way we think about some of the most important questions in life.

The issues of mental causation, consciousness, and free will have vexed philosophers since Plato. This book examines these unresolved issues from a neuroscientific perspective. In contrast with philosophers who use logic rather than data to argue whether mental causation or consciousness can exist given unproven first assumptions, Tse proposes that we instead listen to what neurons have to say. Because the brain must already embody a solution to the mind--body problem, why not focus on how the brain actually realizes mental causation? Tse draws on exciting recent neuroscientific data concerning how informational causation is realized in physical causation at the level of NMDA receptors, synapses, dendrites, neurons, and neuronal circuits. He argues that a particular kind of strong free will and downward mental causation are realized in rapid synaptic plasticity. Recent neurophysiological breakthroughs reveal that neurons function as criterial assessors of their inputs, which then change the criteria that will make other neurons fire in the future. Such informational causation cannot change the physical basis of information realized in the present, but it can change the physical basis of information that may be realized in the immediate future. This gets around the standard argument against free will centered on the impossibility of self-causation. Tse explores the ways that mental causation and qualia might be realized in this kind of neuronal and associated information-processing architecture, and considers the psychological and philosophical implications of having such an architecture realized in our brains.

A crystal-clear, scientifically rigorous argument for the existence of free will, challenging what many scientists and scientifically minded philosophers believe. Philosophers have argued about the nature and the very existence of free will for centuries. Today, many scientists and scientifically minded commentators are skeptical that it exists, especially when it is understood to require the ability to choose between alternative possibilities. If the laws of physics govern everything that happens, they argue, then how can our choices be free? Believers in free will must be misled by habit, sentiment, or religious doctrine. Why Free Will Is Real defies scientific orthodoxy and presents a bold new defense of free will in the same naturalistic terms that are usually deployed against it. Unlike those who defend free will by giving up the idea that it requires alternative possibilities to choose from, Christian List retains this idea as central, resisting the tendency to defend free will by watering it down. He concedes that free will and its prerequisites—intentional agency, alternative possibilities, and causal control over our actions—cannot be found among the fundamental physical features of the natural world. But, he argues, that’s not where we should be looking. Free will is a “higher-level” phenomenon found at the level of psychology. It is like other phenomena that emerge from physical processes but are autonomous from them and not best understood in fundamental physical terms—like an ecosystem or the economy. When we discover it in its proper context, acknowledging that free will is real is not just scientifically respectable; it is indispensable for explaining our world.

Provides comprehensive and up-to-date coverage of Nietzsche's philosophy, his key works and themes, his major influences and his legacy.

Argues that morality, meaning and value remain intact even if we are not morally responsible for our actions.