Neurophilosophy Of Free Will

Walter applies the methodology of neurophilosophy to one of philosophy's central challenges, the notion of free will. Neurophilosophical conclusions are based on, and consistent with, scientific knowledge about the brain and its functioning. Neuroscientists routinely investigate such classical philosophical topics as consciousness, thought, language, meaning, aesthetics, and death. According to Henrik Walter, philosophers should in turn embrace the wealth of research findings and ideas provided by neuroscience. In this book Walter applies the methodology of neurophilosophy to one of philosophy's central challenges, the notion of free will. Neurophilosophical conclusions are based on, and consistent with, scientific knowledge about the brain and its functioning. Walter's answer to whether there is free will is, It depends. The basic questions concerning free will are (1) whether we are able to choose other than we actually do, (2) whether our choices are made intelligibly, and (3) whether we are really the originators of our choices. According to Walter, freedom of will is an illusion if we mean by it that under identical conditions we would be able to do or decide otherwise, while simultaneously acting only for reasons and being the true originators of our actions. In place of this scientifically untenable strong version of free will, Walter offers what he calls natural autonomy—self-determination unaided by supernatural powers that could exist even in an entirely determined universe. Although natural autonomy can support neither our traditional concept of guilt nor certain cherished illusions about ourselves, it does not imply the abandonment of all concepts of responsibility. For we are not mere marionettes, with no influence over our thoughts or actions.

What is free will? Can it exist in a determined universe? How can we determine who, if anyone, possesses it? Philosophers have debated the extent of human free will for millennia. In recent decades neuroscientists have joined the fray with questions of their own. Which neural mechanisms could enable conscious control of action? What are intentional actions? Do contemporary developments in neuroscience rule out free will or, instead, illuminate how it works? Over the past few years, neuroscientists and philosophers have increasingly come to understand that both fields can make substantive contributions to the free-will debate, so working together is the best path forward to understanding whether, when, and how our choices might be free This book contains thirty bidirectional exchanges between neuroscientists and philosophers that focus on the most critical questions in the neurophilosophy of free will. It mimics a lively, interdisciplinary conference, where experts answer questions and follow-up questions from the other field, helping each discipline to understand how the other thinks and works. Each chapter is concise and accessible to non-experts-free from disciplinary jargon and highly technical details-but also employs thorough and up-to-date research from experts in the field. The resulting collection should be useful to anyone who wants to get up to speed on the most fundamental issues in the rising field of the neurophilosophy of free will. It will interest experts from philosophy or neuroscience who want to learn about the other discipline, students in courses on a host of related topics, and lay readers who are fascinated by these profound issues.

"A Bradford book." Bibliography: p. [491]-523. Includes index.

Progress in the neurosciences is profoundly changing our conception of ourselves. Contrary to time-honored intuition, the mind turns out to be a complex of brain functions. And contrary to the wishful thinking of some philosophers, there is no stemming the revolutionary impact that brain research will have on our understanding of how the mind works. Brain-Wise is the sequel to Patricia Smith Churchland's Neurophilosophy, the book that launched a subfield. In a clear, conversational manner, this book examines old questions about the nature of the mind within the new framework of the brain sciences. What, it asks, is the neurobiological basis of consciousness, the self, and free choice? How does the brain learn about the external world and about its own introspective world? What can neurophilosophy tell us about the basis and significance of religious and moral experiences? Drawing on results from research at the neuronal, neurochemical, system, and whole-brain levels, the book gives an up-to-date perspective on the state of neurophilosophy—what we know, what we do not know, and where things may go from here.

This is a comprehensive reference work that provides an exhaustive guide to scholarship on the perennial problem of free will.

What is morality? Where does it come from? And why do most of us heed its call most of the time? In Braintrust, neurophilosophy pioneer Patricia Churchland argues that morality originates in the biology of the brain. She describes the "neurobiological platform of bonding" that, modified by evolutionary pressures and cultural values, has led to human styles of moral behavior. The result is a provocative genealogy of morals that asks us to reevaluate the priority given to religion, absolute rules, and pure reason in accounting for the basis of morality. Moral values, Churchland argues, are rooted in a behavior common to all mammals--the caring for offspring. The evolved structure, processes, and chemistry of the brain incline humans to strive not only for self-preservation but for the well-being of allied selves--first offspring, then mates, kin, and so on, in wider and wider "caring" circles. Separation and exclusion cause pain, and the company of loved ones causes pleasure; responding to feelings of social pain and pleasure, brains adjust their circuitry to local customs. In this way, caring is apportioned, conscience molded, and moral intuitions instilled. A key part of the story is oxytocin, an ancient body-and-brain molecule that, by decreasing the stress response, allows humans to develop the trust in one another necessary for the development of close-knit ties, social institutions, and morality. A major new account of what really makes us moral, Braintrust challenges us to reconsider the origins of some of our most cherished values.

Applying insights from neuroscience to philosophical questions about the self, consciousness, and the healthy mind. Can we “see” or “find” consciousness in the brain? How can we create working definitions of consciousness and subjectivity, informed by what contemporary research and technology have taught us about how the brain works? How do neuronal processes in the brain relate to our experience of a personal identity? Where does the brain end and the mind begin? To explore these and other questions, esteemed philosopher and neuroscientist Georg Northoff turns to examples of unhealthy minds. By investigating consciousness through its absence—in people in vegetative states, for example—we can develop a model for understanding its presence in an active, healthy person. By examining instances of distorted self-recognition in people with psychiatric disorders, like schizophrenia, we can begin to understand how the experience of “self” is established in a stable brain. Taking an integrative approach to understanding the self, consciousness, and what it means to be mentally healthy, this book brings insights from neuroscience to bear on philosophical questions. Readers will find a science-grounded examination of the human condition with far-reaching implications for psychology, medicine, our daily lives, and beyond.