Free will

From Wikipedia, the free encyclopedia

Jump to: navigation, search

For other uses, see Free will (disambiguation).

The question of free will is whether, and in what sense, rational agents exercise control

over their actions and decisions. Addressing this question requires understanding the

relationship between freedom and cause, and determining whether the laws of nature

are causally deterministic. The various philosophical positions taken differ on

whether all events are determined or not — determinism versus indeterminism — and also on

whether freedom can coexist with determinism or not — compatibilism versus incompatibilism.

So, for instance, 'hard determinists' argue that the universe is deterministic, and that this

makes free will impossible. The principle of free will has religious, ethical, and scientific implications.

For example, in the religious realm, free will may imply that an omnipotent divinity does not

assert its power over individual will and choices. In ethics, it may imply that individuals can be held

morally accountable for their actions. In the scientific realm, it may imply that the actions of

the body, including the brain and the mind, are not wholly determined by physical causality.

The question of free will has been a central issue since the beginning of philosophical thought.


Contents

* 1 In Western philosophy

o 1.1 Determinism

o 1.2 Compatibilism

o 1.3 Incompatibilism

o 1.4 Libertarian incompatibilism

o 1.5 Other views

* 2 Moral responsibility

* 3 In science

o 3.1 Physics

o 3.2 Genetics

o 3.3 Neuroscience

o 3.4 Neurology and psychiatry

o 3.5 Determinism and emergent behaviour

o 3.6 Experimental psychology

* 4 In Eastern philosophy

o 4.1 In Hindu philosophy

o 4.2 In Buddhist philosophy

o 4.3 In Kashmir Shaivism

* 5 In other theology

* 6 See also

* 7 References

* 8 Further reading

* 9 External links

In Western philosophy

A simplified taxonomy of the most important philosophical positions

regarding free will.

The basic philosophical positions on the problem of free will can be divided in

accordance with the answers they provide to two questions:

1. Is determinism true? and

2. Does free will exist?

Determinism is roughly defined as the view that all current and future events are

causally necessitated by past events combined with the laws of nature. Neither determinism

nor its opposite, non-determinism, are positions in the debate about free will.[1]

Compatibilism is the view that the existence of free will and the truth of determinism are

compatible with each other; this is opposed to incompatibilism which is the view that

there is no way to reconcile a belief in a deterministic universe with a belief in free will.

[2] Hard determinism is the version of incompatibilism that accepts the truth of

determinism and rejects the idea that humans have any free will.[3] Metaphysical

libertarianism topically agrees with hard determinism only in rejecting compatibilism.

Because libertarians accept the existence of free will, they must reject determinism

and argue for some version of indeterminism that is compatible with freedom.[4]

Determinism

Main article: Determinism

Determinism is a broad term with a variety of meanings. Corresponding to each of these

different meanings, there arises a different problem of free will.[5]

Causal (or nomological) determinism is the thesis that future events are necessitated

by past and present events combined with the laws of nature. Such determinism is sometimes

illustrated by the thought experiment of Laplace's demon. Imagine an entity that knows all facts

about the past and the present, and knows all natural laws that govern the universe. Such an

entity may be able to use this knowledge to foresee the future, down to the smallest detail.[6]

Logical determinism is the notion that all propositions, whether about the past, present or future,

are either true or false. The problem of free will, in this context, is the problem of how choices can

be free, given that what one does in the future is already determined as true or false in the present.[5]

Theological determinism is the thesis that there is a God who determines all that humans will do,

either by knowing their actions in advance, via some form of omniscience[7] or by decreeing their

actions in advance.[8] The problem of free will, in this context, is the problem of how our actions

can be free, if there is a being who has determined them for us ahead of time.

Biological determinism is the idea that all behavior, belief, and desire are fixed by our genetic

endowment. There are other theses on determinism, including cultural determinism and

psychological determinism.[5] Combinations and syntheses of determinist theses, e.g.

bio-environmental determinism, are even more common.

Compatibilism

Main article: Compatibilism and incompatibilism

Thomas Hobbes was a classical compatibilist.

Compatibilists maintain that determinism is compatible with free will. A common strategy employed by

"classical compatibilists", such as Thomas Hobbes, is to claim that a person acts freely only when the

person willed the act and the person could have done otherwise, if the person had decided to.

Hobbes sometimes attributes such compatibilist freedom to the person and not to some

abstract notion of will, asserting, for example, that "no liberty can be inferred to the will,

desire, or inclination, but the liberty of the man; which consisteth in this, that he finds no stop,

in doing what he has the will, desire, or inclination to doe."[9] In articulating this crucial proviso,

David Hume writes, "this hypothetical liberty is universally allowed to belong to every one who

is not a prisoner and in chains".[10] To illustrate their position, compatibilists point to clear-cut

cases of someone's free will being denied, through rape, murder, theft, or other forms of

constraint. In these cases, free will is lacking not because the past is causally determining

the future, but because the aggressor is overriding the victim's desires and preferences

about his own actions. The aggressor is coercing the victim and, according to compatibilists,

this is what overrides free will. Thus, they argue that determinism does not matter;

what matters is that individuals' choices are the results of their own desires and preferences,

and are not overridden by some external (or internal) force.[9][10] To be a compatibilist,

one need not endorse any particular conception of free will, but only deny that determinism

is at odds with free will.[1]

William James' views were ambivalent. While he believed in free will on "ethical grounds,"

he did not believe that there was evidence for it on scientific grounds, nor did his own

introspections support it.[11] Moreover, he did not accept incompatibilism as formulated

below; he did not believe that the indeterminism of human actions was a prerequisite of moral

responsibility. In his work Pragmatism, he wrote that "instinct and utility between them can safely

be trusted to carry on the social business of punishment and praise" regardless of metaphysical

theories.[12] He did believe that indeterminism is important as a "doctrine of relief"—it allows

for the view that, although the world may be in many respects a bad place, it may, through

individuals' actions, become a better one. Determinism, he argued, undermines meliorism—

the idea that progress is a real concept leading to improvement in the world.


"Modern compatibilists", such as Harry Frankfurt and Daniel Dennett, argue that there are

cases where a coerced agent's choices are still free because such coercion coincides with

the agent's personal intentions and desires.[13][14] Frankfurt, in particular, argues for a

version of compatibilism called the "hierarchical mesh". The idea is that an individual can

have conflicting desires at a first-order level and also have a desire about the various first-

order desires (a second-order desire) to the effect that one of the desires prevails over the

others. A person's will is to be identified with her effective first-order desire, i.e., the one that

she acts on. So, for example, there are "wanton addicts", "unwilling addicts" and "willing addicts."

All three groups may have the conflicting first-order desires to want to take the drug to which they

are addicted and to not want to take it.

The first group, "wanton addicts", have no second-order desire not to take the drug.

The second group, "unwilling addicts", have a second-order desire not to take the drug,

while the third group, "willing addicts", have a second-order desire to take it. According to

Frankfurt, the members of the first group are to be considered devoid of will and therefore no

longer persons. The members of the second group freely desire not to take the drug, but their

will is overcome by the addiction. Finally, the members of the third group willingly take the drug

to which they are addicted. Frankfurt's theory can ramify to any number of levels. Critics of the

theory point out that there is no certainty that conflicts will not arise even at the higher-order

levels of desire and preference.[15] Others argue that Frankfurt offers no adequate explanation

of how the various levels in the hierarchy mesh together.[16]

In Elbow Room, Dennett presents an argument for a compatibilist theory of free will, which he

further elaborated in the book Freedom Evolves.[17] The basic reasoning is that, if one excludes

God, an infinitely powerful demon, and other such possibilities, then because of chaos and

epistemic limits on the precision of our knowledge of the current state of the world, the future

is ill-defined for all finite beings. The only well-defined things are "expectations". The ability to

do "otherwise" only makes sense when dealing with these expectations, and not with some

unknown and unknowable future.

According to Dennett, because individuals have the ability to act differently from what anyone

expects, free will can exist.[17] Incompatibilists claim the problem with this idea is that we

may be mere "automata responding in predictable ways to stimuli in our environment". Therefore,

all of our actions are controlled by forces outside ourselves, or by random chance.[18] More

sophisticated analyses of compatibilist free will have been offered, as have other critiques.[1]

Incompatibilism

Baron d'Holbach was a hard determinist.

"Hard determinists", such as d'Holbach, are those incompatibilists who accept determinism

and reject free will. "Metaphysical libertarians", such as Thomas Reid, Peter van Inwagen,

and Robert Kane, are those incompatibilists who accept free will and deny determinism,

holding the view that some form of indeterminism is true.[19] Another view is that of hard

incompatibilism which states that free will is incompatible with both determinism and

indeterminism. This view is defended by Derk Pereboom.[20]

One of the traditional arguments for incompatibilism is based on an "intuition pump":

if a person is determined in his or her choices of actions, then he or she must be like

other mechanical things that are determined in their behavior such as a wind-up toy,

a billiard ball, a puppet, or a robot. Because these things have no free will, then people

must have no free will, if determinism is true.[21][19] This argument has been rejected

by compatibilists such as Daniel Dennett on the grounds that, even if humans have

something in common with these things, it does not follow that there are no important

differences.[14]

Another argument for incompatibilism is that of the "causal chain." Incompatibilism is key

to the idealist theory of free will. Most incompatibilists reject the idea that freedom of action

consists simply in "voluntary" behavior. They insist, rather, that free will means that man must

be the "ultimate" or "originating" cause of his actions. He must be a causa sui, in the traditional

phrase. To be responsible for one's choices is to be the first cause of those choices, where

first cause means that there is no antecedent cause of that cause. The argument, then, is

that if man has free will, then man is the ultimate cause of his actions. If determinism is true,

then all of man's choices are caused by events and facts outside his control. So, if everything

man does is caused by events and facts outside his control, then he cannot be the ultimate

cause of his actions. Therefore, he cannot have free will.[22][23][24] This argument has also

been challenged by various compatibilist philosophers.[25][26]

A third argument for incompatibilism was formulated by Carl Ginet in the 1960s and has

received much attention in the modern literature. The simplified argument runs along these

lines: if determinism is true, then we have no control over the events of the past that

determined our present state and no control over the laws of nature. Since we can

have no control over these matters, we also can have no control over the consequences

of them. Since our present choices and acts, under determinism, are the necessary consequences

of the past and the laws of nature, then we have no control over them and, hence, no free will.

This is called the consequence argument.[27][28] Peter van Inwagen remarks that C.D.

Broad had a version of the consequence argument as early as the 1930s.[29]

The difficulty of this argument for compatibilists lies in the fact that it entails the impossibility

that one could have chosen other than one has. For example, if Jane is a compatibilist and she

has just sat down on the sofa, then she is committed to the claim that she could have remained

standing, if she had so desired. But it follows from the consequence argument that, if Jane had

remained standing, she would have either generated a contradiction, violated the laws of nature

or changed the past. Hence, compatibilists are committed to the existence of "incredible abilities",

according to Ginet and van Inwagen. One response to this argument is that it equivocates on the

notions of abilities and necessities, or that the free will evoked to make any given choice is really

an illusion and the choice had been made all along, oblivious to its "decider".[28] David Lewis

suggests that compatibilists are only committed to the ability to do something otherwise if

different circumstances had actually obtained in the past.[30]

Libertarian incompatibilism

Main article: Libertarianism (metaphysics)

The other view under the heading of incompatiblism is metaphysical libertarianism.

Libertarianism holds that free-will exists, which entails that the individual is able to take

more than one possible course of actions under a given set of circumstances. Since

determinism implies that there is only one possible future, it is not compatible with this

conception of free-will, and must be false.

Accounts of libertarianism subdivide into supernatural theories and scientific or naturalistic

theories. Supernatural theories hold that a non-physical mind or soul overrides physical

causality, so that physical events in the brain that lead to the performance of actions do

not have an entirely physical explanation. This approach is allied to mind-body dualism,

and sometimes has a theological motivation.

Scientific explanations of libertarianism (described as "naturalistic") sometimes involve

invoking panpsychism, the theory that a quality of mind is associated with all particles,

and pervades the entire universe, in both sentient and non-sentient entities.[31]. Other

naturalistic approaches do not require free will to be a fundamental constituent of the

universe; ordinary randomness is appealed to as supplying the "elbow room" believed to

be necessary by libertarians. Free volition is regarded as a particular kind of complex,

high-level process with an element of indeterminism. An example of this kind of approach

has been developed by Robert Kane.

Other views

Much of Arthur Schopenhauer's writing is focused on the notion of will and its relation to

freedom.

Some philosophers' views are difficult to categorize as either compatibilist or incompatibilist,

hard determinist or libertarian. John Locke, for example, denied that the phrase "free will" made

any sense (compare with theological noncognitivism, a similar stance on the existence of God).

He also took the view that the truth of determinism was irrelevant. He believed that the defining

feature of voluntary behavior was that individuals have the ability to postpone a decision long

enough to reflect or deliberate upon the consequences of a choice: "...the will in truth, signifies

nothing but a power, or ability, to prefer or choose".[32] Similarly, David Hume discussed the

possibility that the entire debate about free will is nothing more than a merely "verbal" issue.

He also suggested that it might be accounted for by "a false sensation or seeming experience"

(a velleity) which is associated with many of our actions when we perform them. On reflection,

we realize that they were necessary and determined all along.[33]

Arthur Schopenhauer put the puzzle of free will and moral responsibility in these terms:

Everyone believes himself a priori to be perfectly free, even in his individual actions, and thinks

that at every moment he can commence another manner of life. ... But a posteriori, through

experience, he finds to his astonishment that he is not free, but subjected to necessity,

that in spite of all his resolutions and reflections he does not change his conduct, and

that from the beginning of his life to the end of it, he must carry out the very character

which he himself condemns...."[34]

In his On the Freedom of the Will, Schopenhauer stated, "You can do what you will, but in

any given moment of your life you can will only one definite thing and absolutely nothing

other than that one thing."[35]

Rudolf Steiner, who collaborated in a complete edition of Arthur Schopenhauer's work[36],

wrote The Philosophy of Freedom, which focuses on the problem of free will. Steiner (1861–1925)

initially divides this into the two aspects of freedom: freedom of thought and freedom of

action. He argues that inner freedom is achieved when we bridge the gap between our

sensory impressions, which reflect the outer appearance of the world, and our thoughts,

which give us access to the inner nature of the world. Outer freedom is attained by

permeating our deeds with moral imagination. Steiner aims to show that these two

aspects of inner and outer freedom are integral to one another, and that true freedom is

only achieved when they are united.[37]

The contemporary philosopher Galen Strawson agrees with Locke that the truth or falsity

of determinism is irrelevant to the problem.[4] He argues that the notion of free will leads

to an infinite regress and is therefore senseless. According to Strawson, if one is responsible

for what one does in a given situation, then one must be responsible for the way one is in certain

mental respects. But it is impossible for one to be responsible for the way one is in any respect.

This is because in order to be responsible for the way one is in some situation "S", one must have been

responsible for the way one was at "S-1". In order to be responsible for the way one was at "S-1",

one must have been responsible for the way one was at "S-2", and so on. At some point in the chain,

there must have been an act of origination of a new causal chain. But this is impossible. Man cannot

create himself or his mental states ex nihilo. This argument entails that free will itself is absurd, but not

that it is incompatible with determinism. Strawson calls his own view "pessimism" but it can be

classified as hard incompatibilism.[4]

Ted Honderich holds the view that "determinism is true, compatibilism and incompatibilism

are both false" and the real problem lies elsewhere. Honderich maintains that determinism

is true because quantum phenomena are not events or things that can be located in space

and time, but are abstract entities. Further, even if they were micro-level events, they do not

seem to have any relevance to how the world is at the macroscopic level. He maintains that

incompatibilism is false because, even if determinism is true, incompatibilists have not, and

cannot, provide an adequate account of origination. He rejects compatibilism because it,

like incompatibilism, assumes a single, fundamental notion of freedom. There are really two

notions of freedom: voluntary action and origination. Both notions are needed in order to explain

freedom of will and responsibility. Both determinism and indeterminism are threats to such freedom.

To abandon these notions of freedom would be to abandon moral responsibility. On the one side,

we have our intuitions; on the other, the scientific facts. The "new" problem is how to resolve this

conflict.[38]

Moral responsibility

Society generally holds people responsible for their actions, and will say that they deserve

praise or blame for what they do. However, many believe that moral responsibility requires

free will. Thus, another important issue in the debate on free will is whether individuals are

ever morally responsible for their actions—and, if so, in what sense.

Incompatibilists tend to think that determinism is at odds with moral responsibility. It seems

impossible that one can hold someone responsible for an action that could be predicted

from (potentially) the beginning of time. Hard determinists say "So much the worse for free will!"

and discard the concept.[39] Clarence Darrow, the famous defense attorney, pleaded the

innocence of his clients, Leopold and Loeb, by invoking such a notion of hard determinism.

[40] During his summation, he declared:

What has this boy to do with it? He was not his own father; he was not his own mother;

he was not his own grandparents. All of this was handed to him. He did not surround himself

with governesses and wealth. He did not make himself. And yet he is to be compelled to pay.[40]

Conversely, libertarians say "So much the worse for determinism!"[39] Daniel Dennett asks

why anyone would care about whether someone had the property of responsibility and

speculates that the idea of moral responsibility may be "a purely metaphysical hankering"

.[14] Jean-Paul Sartre argues that people sometimes avoid incrimination and responsibility

by hiding behind determinism: "... we are always ready to take refuge in a belief in determinism

if this freedom weighs upon us or if we need an excuse".[41] However, the position that

classifying such people as "base" or "dishonest" makes no difference to whether or not

their actions are determined is quite as tenable.

The issue of moral responsibility is at the heart of the dispute between hard determinists

and compatibilists. Hard determinists are forced to accept that individuals often have "free will"

in the compatibilist sense, but they deny that this sense of free will can ground moral responsibility.

The fact that an agent's choices are unforced, hard determinists claim, does not change the fact

that determinism robs the agent of responsibility.

Compatibilists argue, on the contrary, that determinism is a prerequisite for moral responsibility.

Society cannot hold someone responsible unless his actions were determined by something.

This argument can be traced back to David Hume. If indeterminism is true, then those events

that are not determined are random. It is doubtful that one can praise or blame someone for

performing an action generated spontaneously by his nervous system. Instead, one needs to

show how the action stemmed from the person's desires and preferences—the person's character

—before one can hold the person morally responsible.[10] Libertarians may reply that undetermined

actions are not random at all, and that they result from a substantive will whose decisions are

undetermined. This argument is considered unsatisfactory by compatibilists, for it just pushes

the problem back a step. It also seems to involve some mysterious metaphysics, as well as the

concept of ex nihilo nihil fit. Libertarians have responded by trying to clarify how undetermined

will could be tied to robust agency.[42]

St. Paul, in his Epistle to the Romans addresses the question of moral responsibility as follows:

"Hath not the potter power over the clay, of the same lump to make one vessel unto honour,

and another unto dishonour?"[43] In this view, individuals can still be dishonoured for their acts

even though those acts were ultimately completely determined by God.

A similar view has it that individual moral culpability lies in individual character. That is, a person

with the character of a murderer has no choice other than to murder, but can still be punished

because it is right to punish those of bad character. How one's character was determined is

irrelevant from this perspective. Hence, Robert Cummins and others argue that people should

not be judged for their individual actions, but rather for how those actions "reflect on their

character". If character (however defined) is the dominant causal factor in determining one's

choices, and one's choices are morally wrong, then one should be held accountable for those

One exception to the assumption that moral culpability lies in either individual character or freely

willed acts is in cases where the insanity defense—or its corollary, diminished responsibility—

can be used to argue that the guilty deed was not the product of a guilty mind.[46] In such

cases, the legal systems of most Western societies assume that the person is in some way

not at fault, because his actions were a consequence of abnormal brain function.

Joshua Greene and Jonathan Cohen, researchers in the emerging field of neuroethics, argue,

on the basis of such cases, that our current notion of moral responsibility is founded on

libertarian (and dualist) intuitions.[47] They argue that cognitive neuroscience research

is undermining these intuitions by showing that the brain is responsible for our actions,

not only in cases of florid psychosis, but even in less obvious situations. For example,

damage to the frontal lobe reduces the ability to weigh uncertain risks and make prudent

decisions, and therefore leads to an increased likelihood that someone will commit a violent

crime.[48] This is true not only of patients with damage to the frontal lobe due to accident

or stroke, but also of adolescents, who show reduced frontal lobe activity compared to adults

,[49] and even of children who are chronically neglected or mistreated.[50] In each case, the

guilty party can be said to have less responsibility for his actions.[47] Greene and Cohen

predict that, as such examples become more common and well known, jurors’ interpretations

of free will and moral responsibility will move away from the intuitive libertarian notion which

currently underpins them.

Greene and Cohen also argue that the legal system does not require this libertarian interpretation.

Rather, they suggest that only retributive notions of justice, in which the goal of the legal system is

to punish people for misdeeds, require the libertarian intuition. Consequentialist approaches to

justice, which are aimed at promoting future welfare rather than meting out just deserts, can

survive even a hard determinist interpretation of free will. Accordingly, the legal system and notions

of justice can thus be maintained even in the face of emerging neuroscientific evidence undermining

libertarian intuitions of free will.

In science

Many, but not all, arguments for or against free will make an assumption about the truth

or falsehood of determinism. The scientific method holds out the promise of being able to

turn such assumptions into fact. However, such facts would still need to be combined with

philosophical considerations in order to amount to an argument for or against free will.

For instance, if compatibilism is true, the truth of determinism would have no effect on the

question of the existence of free will. On the other hand, a proof of determinism in conjunction

with an argument for incompatibilism would add up to an argument against free will.

[edit] Physics

Early scientific thought often portrayed the universe as deterministic,[51] and some

thinkers claimed that the simple process of gathering sufficient information would allow

them to predict future events with perfect accuracy. Modern science, on the other hand,

is a mixture of deterministic and stochastic theories.[52] Quantum mechanics predicts

events only in terms of probabilities, casting doubt on whether the universe is deterministic

at all. Current physical theories can not resolve the question, whether determinism is true

of the world, being very far from a potential Final Theory, and open to many different

interpretations.[53][54]

Assuming that an indeterministic interpretation of quantum mechanics turns out to be the

right one, one may still object that such indeterminism is confined to microscopic phenomena.

[55] However, many macrosophic phenomena are based on quantum effects, for instance,

some hardware random number generators work by amplifying quantum effects into practically

usable signals. A more significant question is whether the indeterminism of quantum mechanics

allows for anything like free will, when the laws of quantum mechanics are supposed to give a

complete probabilistic account of the motion of particles.[56]

There is also a further, more philosophical, objection. It has been argued that if an action is

taken due to quantum randomness, this in itself means that free will is absent, since such

action cannot be controllable by someone claiming to possess such free will.[57] If this

argument is conjoined with incompatibilism, then it would follow that free will is impossible,

since it would be incompatible with both determinism and indeterminism, and these are the

only options. If it is conjoined with compatibilism, on the other hand, it would mean that free

will is only possible in a deterministic universe.

Robert Kane has capitalized on the success of quantum mechanics and chaos theory in order to

defend incompatibilist freedom in his The Significance of Free Will and other writings.[58]

Genetics

Like physicists, biologists have frequently addressed questions related to free will. One of

the most heated debates in biology is that of "nature versus nurture", concerning the relative

importance of genetics and biology as compared to culture and environment in human behavior.

[59] The view of most researchers is that many human behaviors can be explained in terms of

humans' brains, genes, and evolutionary histories.[60][61][62] This point of view raises the fear

that such attribution makes it impossible to hold others responsible for their actions. Steven

Pinker's view is that fear of determinism in the context of "genetics" and "evolution" is a mistake,

that it is "a confusion of explanation with exculpation". Responsibility doesn't require behavior to

be uncaused, as long as behaviour responds to praise and blame.[63] Moreover, it is not certain

that environmental determination is any less threatening to free will than genetic determination.[64]

Neuroscience

Typical recording of the readiness potential. Libet investigated whether this neural activity

corresponded to the "felt intention" (or will) to move of experimental subjects.

It has become possible to study the living brain, and researchers can now watch the brain's

decision-making "machinery" at work. A seminal experiment in this field was conducted by

Benjamin Libet in the 1980s, in which he asked each subject to choose a random moment

to flick her wrist while he measured the associated activity in her brain (in particular, the

build-up of electrical signal called the readiness potential). Although it was well known that

the readiness potential preceded the physical action, Libet asked whether the readiness

potential corresponded to the felt intention to move. To determine when the subject felt the

intention to move, he asked her to watch the second hand of a clock and report its position

when she felt that she had the conscious will to move.[65]

Libet found that the unconscious brain activity leading up to the conscious decision by the

subject to flick his or her wrist began approximately half a second before the subject consciously

felt that she had decided to move.[65][66] Libet's findings suggest that decisions made by a

subject are first being made on a subconscious level and only afterward being translated into a "

conscious decision", and that the subject's belief that it occurred at the behest of her will

was only due to her retrospective perspective on the event. The interpretation of these

findings has been criticized by Daniel Dennett, who argues that people will have to shift

their attention from their intention to the clock, and that this introduces temporal mismatches

between the felt experience of will and the perceived position of the clock hand.[67][68]

Consistent with this argument, subsequent studies have shown that the exact numerical

value varies depending on attention.[69][70] Despite the differences in the exact numerical

value, however, the main finding has held.[71]

In a variation of this task, Haggard and Eimer asked subjects to decide not only when to move

their hands, but also to decide which hand to move. In this case, the felt intention correlated

much more closely with the "lateralized readiness potential" (LRP), an EEG component which

measures the difference between left and right hemisphere brain activity. Haggard and Eimer

argue that the feeling of conscious will therefore must follow the decision of which hand to

move, since the LRP reflects the decision to lift a particular hand.[69]

Related experiments showed that neurostimulation could affect which hands people move,

even though the experience of free will was intact. Ammon and Gandevia found that it was

possible to influence which hand people move by stimulating frontal regions that are involved

in movement planning using transcranial magnetic stimulation in either the left or right hemisphere

of the brain.[72] Right-handed people would normally choose to move their right hand 60%

of the time, but when the right hemisphere was stimulated they would instead choose their

left hand 80% of the time (recall that the right hemisphere of the brain is responsible for the

left side of the body, and the left hemisphere for the right). Despite the external influence

on their decision-making, the subjects continued to report that they believed their choice of

hand had been made freely. In a follow-up experiment, Alvaro Pascual-Leone and colleagues

found similar results, but also noted that the transcranial magnetic stimulation must occur

within 200 milliseconds, consistent with the time-course derived from the Libet experiments.[73]

Despite these findings, Libet himself does not interpret his experiment as evidence of the

inefficacy of conscious free will—he points out that although the tendency to press a button

may be building up for 500 milliseconds, the conscious will retains a right to veto that action

n the last few milliseconds.[74] According to this model, unconscious impulses to perform a

volitional act are open to suppression by the conscious efforts of the subject (sometimes referred to

as "free won't"). A comparison is made with a golfer, who may swing a club several times before

striking the ball. The action simply gets a rubber stamp of approval at the last millisecond. Max

Velmans argues however that "free won't" may turn out to need as much neural preparation as

"free will".[75]

[edit] Neurology and psychiatry

There are several brain-related conditions in which an individual's actions are not

felt to be entirely under his or her control. Although the existence of such conditions

does not directly refute the existence of free will, the study of such conditions, like the

neuroscientific studies above, is valuable in developing models of how the brain may

construct our experience of free will.

For example, people with Tourette syndrome and related tic disorders make involuntary

movements and utterances, called tics, despite the fact that they would prefer not to do

so when it is socially inappropriate. Tics are described as semi-voluntary or "unvoluntary"

[76] because they are not strictly involuntary: they may be experienced as a voluntary

response to an unwanted, premonitory urge. Tics are experienced as irresistible and

must eventually be expressed.[76] People with Tourette syndrome are sometimes able

to suppress their tics to some extent for limited periods, but doing so often results in

an explosion of tics afterward. The control which can be exerted (from seconds to hours

at a time) may merely postpone and exacerbate the ultimate expression of the tic.[77]

In alien hand syndrome, the afflicted individual's limb will produce meaningful behaviours

without the intention of the subject. The clinical definition requires "feeling that one limb is

foreign or has a will of its own, together with observable involuntary motor activity"

(emphasis in original).[78] This syndrome is often a result of damage to the corpus callosum,

either when it is severed to treat intractable epilepsy or due to a stroke. The standard neurological

explanation is that the felt will reported by the speaking left hemisphere does not correspond

with the actions performed by the non-speaking right hemisphere, thus suggesting that the two

hemispheres may have independent senses of will.[79][80]

Similarly, one of the most important ("first rank") diagnostic symptoms of schizophrenia is the

delusion of being controlled by an external force.[81] People with schizophrenia will sometimes

report that, although they are acting in the world, they did not initiate, or will, the particular

actions they performed. This is sometimes likened to being a robot controlled by someone else.

Although the neural mechanisms of schizophrenia are not yet clear, one influential hypothesis is

that there is a breakdown in brain systems that compare motor commands with the feedback

received from the body (known as proprioception), leading to attendant hallucinations and

delusions of control.[82]

Also, obsessive-compulsive disorder and other compulsive behaviour, such as compulsive overeating

and addiction, may be linked to a lack of free will. And only hints, or degrees, of this may be linked

to a lack of totally free will.

Determinism and emergent behaviour

Main article: Emergence

In generative philosophy of cognitive sciences and evolutionary psychology, free will is

assumed not to exist.[83][84] However, an illusion of free will is created, within this theoretical

context, due to the generation of infinite or computationally complex behaviour from the interaction

of a finite set of rules and parameters. Thus, the unpredictability of the emerging behaviour

from deterministic processes leads to a perception of free will, even though free will as an

ontological entity is assumed not to exist.[83][84] In this picture, even if the behavior could

be computed ahead of time, no way of doing so will be simpler than just observing the outcome

of the brain's own computations.[85]

As an illustration, some strategy board games have rigorous rules in which no information

(such as cards' face values) is hidden from either player and no random events

(such as dice rolling) occur in the game. Nevertheless, strategy games like chess and

especially Go, with its simple deterministic rules, can have an extremely large number of

unpredictable moves. By analogy, "emergentists" suggest that the experience of free

will emerges from the interaction of finite rules and deterministic parameters that generate

infinite and unpredictable behaviour. Yet, if all these events were accounted for, and there

were a known way to evaluate these events, the seemingly unpredictable behavior would

become predictable.[83][84]

Cellular automata and the generative sciences can model emergent processes of social behavior on this

philosophy.[83]

Experimental psychology

Experimental psychology's contributions to the free will debate have come primarily through

social psychologist Daniel Wegner's work on conscious will. In his book, The Illusion of Conscious

Will[86] Wegner summarizes empirical evidence supporting the view that human perception of

conscious control is an illusion. Wegner observes that one event is inferred to have caused a

second event when two requirements are met:

1. The first event immediately precedes the second event, and

2. The first event is consistent with having caused the second event.

For example, if a person hears an explosion and sees a tree fall down that person is

likely to infer that the explosion caused the tree to fall over. However, if the explosion

occurs after the tree falls down (i.e., the first requirement is not met), or rather than an

explosion, the person hears the ring of a telephone (i.e., the second requirement is not met),

then that person is not likely to infer that either noise caused the tree to fall down.

Wegner has applied this principle to the inferences people make about their own conscious will.

People typically experience a thought that is consistent with a behavior, and then they observe

themselves performing this behavior. As a result, people infer that their thoughts must have caused

the observed behavior. However, Wegner has been able to manipulate people's thoughts and behaviors

so as to conform to or violate the two requirements for causal inference.[86][87] Through such work,

Wegner has been able to show that people will often experience conscious will over behaviors that they

have in fact not caused, and conversely, that people can be led to experience a lack of will over

behaviors that they did cause. The implication for such work is that the perception of conscious

will is not tethered to the execution of actual behaviors. Although many interpret this work as a

blow against the argument for free will, Wegner has asserted that his work informs only of the

mechanism for perceptions of control, not for control itself.

In Eastern philosophy

In Hindu philosophy

The six orthodox (astika) schools of thought in Hindu philosophy do not agree with each other

entirely on the question of free will. For the Samkhya, for instance, matter is without any freedom,

and soul lacks any ability to control the unfolding of matter. The only real freedom (kaivalya)

consists in realizing the ultimate separateness of matter and self. For the Yoga school, only

Ishvara is truly free, and its freedom is also distinct from all feelings, thoughts, actions, or wills,

and is thus not at all a freedom of will. The metaphysics of the Nyaya and Vaisheshika schools

strongly suggest a belief in determinism, but do not seem to make explicit claims about

determinism or free will.[88]

A quotation from Swami Vivekananda, a Vedantist, offers a good example of the worry about free will in the Hindu tradition.

Therefore we see at once that there cannot be any such thing as free-will; the very words are a

contradiction, because will is what we know, and everything that we know is within our universe,

and everything within our universe is moulded by conditions of time, space and causality. ... To acquire

freedom we have to get beyond the limitations of this universe; it cannot be found here.[89]

However, the preceding quote has often been misinterpreted as Vivekananda implying that

everything is predetermined. What Vivekananda actually meant by lack of free will was that the

will was not "free" because it was heavily influenced by the law of cause and effect – "The will is

not free, it is a phenomenon bound by cause and effect, but there is something behind the will

which is free."[89] However, Vivekananda never said that it was absolutely determined and placed

emphasis on the power of conscious choice to alter one's past Karma: "It is the coward and the fool

who says this is his fate. But it is the strong man who stands up and says I will make my own fate."[89]

Mimamsa, Vedanta, and the more theistic versions of Hinduism such as Shaivism and Vaishnavism,

have often emphasized the importance of free will. The doctrine of Karma in Hinduism requires both

that we pay for our actions in the past, and that our actions in the present be free enough to allow

us to deserve the future reward or punishment that we will receive for our present actions.

In Buddhist philosophy

Buddhism accepts both freedom and determinism (or something similar to it), but rejects the idea of

an agent, and thus the idea that freedom is a free will belonging to an agent.[90] According to The

Buddha, "There is free action, there is retribution, but I see no agent that passes out from one set

of momentary elements into another one, except the [connection] of those elements."[90] Buddhists

believe in neither absolute free will, nor determinism. It preaches a middle doctrine, named

pratitya-samutpada in Sanskrit, which is often translated as "inter-dependent arising". It is

part of the theory of karma in Buddhism. The concept of karma in Buddhism is different from the

notion of karma in Hinduism. In Buddhism, the idea of karma is much less deterministic. The Buddhist

notion of karma is primarily focused on the cause and effect of moral actions in this life, while in Hinduism

the concept of karma is more often connected with determining one's destiny in future lives.

In Buddhism it is taught that the idea of absolute freedom of choice (i.e. that any human being

could be completely free to make any choice) is foolish, because it denies the reality of one's

physical needs and circumstances. Equally incorrect is the idea that we have no choice in life or

that our lives are pre-determined. To deny freedom would be to undermine the efforts of Buddhists

to make moral progress (through our capacity to freely choose compassionate action).

Pubbekatahetuvada, the belief that all happiness and suffering arise from previous actions,

is considered a wrong view according to Buddhist doctrines. Because Buddhists also reject

agenthood, the traditional compatibilist strategies are closed to them as well. Instead, the

Buddhist philosophical strategy is to examine the metaphysics of causality. Ancient India had

many heated arguments about the nature of causality with Jains, Nyayists, Samkhyists, Cārvākans,

and Buddhists all taking slightly different lines. In many ways, the Buddhist position is closer

to a theory of "conditionality" than a theory of "causality", especially as it is expounded by

Nagarjuna in the Mūlamadhyamakakārikā.[90]

In Kashmir Shaivism

The concept of free will plays a central role in Kashmir Shaivism. Known under the technical name

of svātantrya it is the cause of the creation of the universe - a primordial force that stirs up

the absolute and manifests the world inside the supreme consciousness of Śiva.

Svātantrya is the sole property of God, all the rest of conscious subjects being co-participant

in various degrees to the divine sovereignty. Humans have a limited degree of free will based

on their level of consciousness. Ultimately, Kashmir Shaivism as a monistic idealist philosophical

system views all subjects to be identical - "all are one" - and that one is Śiva, the supreme

consciousness. Thus, all subjects have free will but they can be ignorant of this power.

Ignorance too is a force projected by svātantrya itself upon the creation and can only be

removed by svātantrya.

A function of svātantrya is that of granting divine grace - śaktipāt. In this philosophical system

spiritual liberation is not accessible by mere effort, but dependent only on the will of God. Thus,

the disciple can only surrender himself and wait for the divine grace to come down and eliminate

the limitations that imprison his consciousness.

Causality in Kashmir Shaivism is considered to be created by Svātantrya along with the universe.

Thus there can be no contradiction, limitation or rule to force Śiva to act one way or the other.

Svātantrya always exists beyond the limiting shield of cosmic illusion, māyā.

[edit] In other theology

Further information: Free will in theology

The theological doctrine of divine foreknowledge is often alleged to be in conflict with free will,

particularly in Reformed circles. For if God knows exactly what will happen, right down to every

choice one makes, the status of choices as free is called into question. If God had timelessly

true knowledge about one's choices, this would seem to constrain one's freedom.[91]

This problem is related to the Aristotelian problem of the sea battle: tomorrow there will or

will not be a sea battle. If there will be one, then it seems that it was true yesterday that there

would be one. Then it would be necessary that the sea battle will occur. If there won't be one,

then by similar reasoning, it is necessary that it won't occur.[92] This means that the future,

whatever it is, is completely fixed by past truths—true propositions about the future.

However, some philosophers follow William of Ockham in holding that necessity and possibility are

defined with respect to a given point in time and a given matrix of empirical circumstances, and so

something that is merely possible from the perspective of one observer may be necessary from the

perspective of an omniscient.[93] Some philosophers follow Philo of Alexandria in holding that free

will is a feature of a human's soul, and thus that non-human animals lack free will.[94]

Jewish philosophy stresses that free will is a product of the intrinsic human soul, using the

word neshama (from the Hebrew root n.sh.m. or .נ.ש.מ meaning "breath"), but the ability to

make a free choice is through Yechida (from Hebrew word "yachid", יחיד, singular), the part

of the soul which is united with God, the only being that is not hindered by or dependent on

cause and effect (thus, freedom of will does not belong to the realm of the physical reality,

and inability of natural philosophy to account for it is expected). In Islam the theological

issue is not usually how to reconcile free will with God's foreknowledge, but with God's jabr,

or divine commanding power. al-Ash'ari developed an "acquisition" or "dual-agency" form of

compatibilism, in which human free will and divine jabr were both asserted, and which became

a cornerstone of the dominant Ash'ari position.[95] In Shia Islam, Ash'aris understanding of

a higher balance toward predestination is challenged by most theologists[96] . Free will,

according to Shia Islamic doctrine is the main factor for man's accountability in his/her

actions throughout life. All actions taken by man's free will are said to be counted on

the Day of Judgement because they are his/her own and not God's.

The philosopher Søren Kierkegaard claimed that divine omnipotence cannot be separated

from divine goodness.[97] As a truly omnipotent and good being, God could create beings

with true freedom over God. Furthermore, God would voluntarily do so because "the greatest

good ... which can be done for a being, greater than anything else that one can do for it, is

to be truly free."[98] Alvin Plantinga's "free will defense" is a contemporary expansion of this

theme, adding how God, free will, and evil are consistent.[99]

See also

Argument from free will (the argument that free will and an omniscient God are incompatible)

Autonomy

Black swan theory[100]

Buridan's ass

Causality

Compatibilism and incompatibilism

Determinism

Existentialism

Free will in theology

Free will theorem

Freethought

Morality

Newcomb's paradox

Philosophy of freedom

Predestination

Prevenient grace

Problem of evil (for which human free will is offered as one explanation)

Problem of future contingents

Randomness

Responsibility assumption

Uncertainty principle

Voluntarism

Best of all possible worlds

References

1. ^ a b c McKenna, Michael, "Compatibilism", The Stanford Encyclopedia of Philosophy (Summer 2004 Edition),

Edward N. Zalta (ed.),((online))

2. ^ Ginet, C. 1983. "In Defense of Incompatibilism" in Philosophical Studies 44, pp. 391–400

3. ^ Koons, J.R. "Is Hard Determinism a Form of Compatibilism?" in The Philosophical Forum. 33:1

4. ^ a b c Strawson, G. (1998, 2004). "Free will". In E. Craig (Ed.), Routledge Encyclopedia of Philosophy. London:

Routledge. Retrieved August 17, 2006, ((online))

5. ^ a b c Vihvelin, Kadri, "Arguments for Incompatibilism", The Stanford Encyclopedia of Philosophy (Winter 2003

Edition), Edward N. Zalta (ed.),((online))

6. ^ Suppes, P., 1993, “The Transcendental Character of Determinism,” Midwest Studies in Philosophy, 18: 242–257.

7. ^ Fischer, John Martin (1989) God, Foreknowledge and Freedom. Stanford, CA: Stanford University Press. ISBN

1-55786-857-3

8. ^ Watt, Montgomery (1948) Free-Will and Predestination in Early Islam. London:Luzac & Co.

9. ^ a b Hobbes, T. (1651) Leviathan (1968 edition). London:Penguin Books

10. ^ a b c Hume, D. (1740). A Treatise of Human Nature (1967 edition). Oxford University Press, Oxford. ISBN

0-87220-230-5

11. ^ See Bricklin, Jonathan, "A Variety of Religious Experience: William James and the Non-Reality of Free Will", in Libet

(1999), The Volitional Brain: Toward a Neuroscience of Free Will (Thorverton UK: Imprint Academic).

12. ^ a b James, W. (1907) Pragmatism (1979 edition). Cambridge, MA: Harvard University Press

13. ^ Frankfurt, H. (1971) Freedom of the Will and the Concept of the Person in "Journal of Philosophy"

14. ^ a b c Dennett, D., (1984) Elbow Room: The Varieties of Free Will Worth Wanting. Bradford Books. ISBN

0-262-54042-8

15. ^ Watson, D. 1982. Free Will. New York: Oxford University Press.

16. ^ Fischer, John Martin, and Mark Ravizza. 1998. Responsibility and Control: An Essay on Moral Responsibility.

Cambridge: Cambridge University Press.

17. ^ a b Dennett, D. (2003) Freedom Evolves. Viking Books. ISBN 0-670-03186-0

18. ^ Kane, R. The Oxford Handbook to Free Will. Oxford University Press. ISBN 0-19-513336-6.

19. ^ a b van Invagen, P. (1983) An Essay on Free Will. Oxford:Clarendon Press. ISBN 0-19-824924-1

20. ^ Pereboom, D. (2003) Living without Free Will. Cambridge University Press.

21. ^ Fischer, J.M. (1983) "Incompatibilism" in Philosophical Studies. 43:121-37

22. ^ Kane, R. (1996) The Significance of Free Will, Oxford:Oxford University Press. ISBN 0-19-512656-4

23. ^ Campbell, C.A. (1957) On Selfhood and Godhood, London: George Allen and Unwin. ISBN 0-415-29624-2

24. ^ Sartre, J.P. (1943) Being and Nothingness, reprint 1993. New York:Washington Square Press. Sartre also

provides a psychological version of the argument by claiming that if man's actions are not his own, he would be in bad

faith.

25. ^ Fischer, R.M. (1994) The Metaphysics of Free Will, Oxford:Blackwell

26. ^ Bok, H. (1998) Freedom and Responsibility, Princeton:Princeton University Press. ISBN 0-691-01566-X

27. ^ Ginet, C. (1966) "Might We Have No Choice?" In Lehrer, 1966: 87–104.

28. ^ a b Van Inwagen, P. and Zimmerman, D. (1998) Metaphysics: The Big Questions. Oxford:Blackwell

29. ^ Inwagen, P. (n.d.) "How to think about free will", p. 15.

30. ^ Lewis, D. "Are We Free to Break the Laws?" in Theoria, 47:113–21

31. ^ "Naturalistic, Libertarian Free Will". Peter Ells.[dead link]

32. ^ Locke, J. (1689). An Essay Concerning Human Understanding (1998, ed). Book II, Chap. XXI, Sec. 17. Penguin

Classics, Toronto.

33. ^ Hume, D. (1765)An Enquiry Concerning Human Understanding, Indianaplolis: Hacket Publishing Co. Second

edition. 1993. ISBN 0-87220-230-5

34. ^ Schopenhauer, Arthur, The Wisdom of Life, p 147

35. ^ Schopenhauer, Arthur, On the Freedom of the Will, Oxford: Basil Blackwell ISBN 0-631-14552-4

36. ^ Rudolf Steiner. "Arthur Schopenhauers sämtliche Werke in zwölf Bänden. Mit Einleitung von Dr. Rudolf Steiner,

Stuttgart: Verlag der J.G. Cotta'schen Buchhandlung Nachfolger, o.J. [1894-96]".

37. ^ Steiner, R. (1964). Rudolf Steiner Press, London, 1964, 1970, 1972, 1979, 230 pp., translated from the 12th

German edition of 1962 by Michael Wilson. ((online))

38. ^ Honderich, T. "Determinism as True, Compatibilism and Incompatibilism as Both False and the Real Problem" in

The Free Will Handbook , edited by Robert Kane of the University of Texas, published by Oxford University Press in 2001.

39. ^ a b Benditt, Theodore (1998) Philosophy Then and Now with eds. Arnold and Graham. Oxford: Blackwell

Publishing, 1998. ISBN 1-55786-742-9

40. ^ a b Darrow, Clarence, 1924, “The Plea of Clarence Darrow, in Defense of Richard Loeb and Nathan Leopold, Jr.,

On Trial for Murder” page reference is to the reprint in Philosophical Explorations: Freedom, God, and Goodness, S.

Cahn (ed.), New York: Prometheus Books, 1989.

41. ^ Sartre, J.P. (1943) Being and Nothingness, reprint 1993. New York:Washington Square Press.

42. ^ O'Connor, Timothy ed. Agents, Causes, & Event: Essays on Indeterminism and Free Will, 1995 Oxford University

Press.

43. ^ St. Paul, "Epistle to the Romans", 9:21, King James Bible Tennessee:The Gideons International

44. ^ Vuoso, G. (1987) "Background Responsibility and Excuse," Yale Law Journal, 96, pp. 1680–81

45. ^ Cummins, R. "Culpability" and Mental Disorder", p. 244

46. ^ Goldstein, A. M., Morse, S. J. & Shapiro, D. L. 2003 "Evaluation of criminal responsibility".

In Forensic psychology.

vol. 11 (ed. A. M. Goldstein), pp. 381–406. New York: Wiley.

47. ^ a b Greene, J. Cohen, J. (2004). "For the law, neuroscience changes nothing and

everything".Philosophical

Transactions of the Royal Society of London B, 359, 1775–1785.

48. ^ Brower M.C. and Price B.H. (2001). "Neuropsychiatry of frontal lobe dysfunction in violent

and criminal behaviour:

a critical review". Journal of Neurology, Neurosurgery and Psychiatry, 71: 720–726.

49. ^ Steinberg, L., Scott, E. S. (2003). "Less guilty by reason of adolescence: developmental immaturity, diminished

responsibility, and the juvenile death penalty". American Psychologist 58, 1009–1018.

50. ^ Teicher, M. H., Anderson, S. L., Polcari, A., Anderson, C. M., Navalta, C. P., and Kim, D. M. (2003). "The

neurobiological consequences of early stress and childhood maltreatment". Neuroscience and Behavioral Reviews, 27:

33–44.

51. ^ for example in the thought of Democritus or the Cārvākans

52. ^ Boniolo, G. and Vidali, P. (1999) Filosofia della Scienza, Milan: Mondadori. ISBN 88-424-9359-7

53. ^ Hoefer, Carl (2008-04-01). "Causal Determinism". Stanford Encyclopedia of Philosophy. Retrieved on 2008-11-01.

54. ^ Vedral, Vlatko (2006-11-18). "Is the Universe Deterministic?". New Scientist 192 (2578). "Physics is simply unable

to resolve the question of free will, although, if anything, it probably leans towards determinism.".

55. ^ Honderich, E. Determinism as True, Compatibilism and Incompatibilism as Both False, and the Real Problem

56. ^ Loewer, Barry (1996). "Freedom from Physics: Quantum Mechanics and Free Will". Philosophical Topics 24:

91-112.

57. ^ Infidels. "Metaphysical Freedom"

58. ^ Kane, Robert. 1996. The Significance of Free Will. New York: Oxford University Press. ISBN 0-19-512656-4

59. ^ Pinel, P.J. (1990) Biopsychology. Prentice Hall Inc. ISBN 88-15-07174-1

60. ^ DeFries, J. C., McGuffin, P., McClearn, G. E., Plomin, R. (2000) Behavioral Genetics 4th ED. W H Freeman & Co.

61. ^ Morris, D. (1967) The Naked Ape. New York:McGraw-Hill. ISBN 0-385-33430-3

62. ^ Dawkins, R. (1976) The Selfish Gene. Oxford:Oxford University Press. ISBN 88-04-39318-1

63. ^ Pinker, S.(2002) The Blank Slate: The Modern Denial of Human Nature. London:Penguin. p.179 ISBN

0-14-200334-4

64. ^ Lewontin, R. (2000)It Ain't Necessarily So:The Dream of the Human Genome and other Illusions. New York:NYREV

Inc. ISBN 88-420-6418-1

65. ^ a b Libet, B., Gleason, C.A., Wright, E.W., Pearl, D.K. (1983). Time of conscious intention to act in relation to

onset of cerebral activity (readiness-potential). The unconscious initiation of a freely voluntary act. Brain. 106

(3):623–642. PMID 6640273

66. ^ Libet, B. (1985) Unconscious cerebral initiative and the role of conscious will in voluntary action. Behavioral and

Brain Sciences, 8: 529–566.

67. ^ Dennett, D. (1991) Consciousness Explained. The Penguin Press. ISBN 0-7139-9037-6 (UK Hardcover edition,

1992) ISBN 0-316-18066-1 (paperback)

68. ^ Dennett, Daniel C and Marcel, Kinsbourne (1992)Time and the Observer.

Behavioral and

Brain Sciences 15(2),

183–247.

69. ^ a b Haggard, P. and Eimer, M. (1999). On the relation between brain

potentials and the awareness of voluntary movements. Experimental Brain Research

126, 128–133. PMID 10333013

70. ^ Trevena, J.A. and Miller, J. (2002). Cortical movement preparation before and after a

conscious decision to move.

Consciousness and Cognition 11, 162–190. PMID 12191935

71. ^ Haggard, P. (2005). Conscious intention and motor cognition. Trends in Cognitive

Sciences 9, 6 : 290–295. PMID

15925808

72. ^ Ammon, K. and Gandevia, S.C. (1990) Transcranial magnetic stimulation can influence

the selection of motor

programmes. Journal of Neurology, Neurosurgery and Psychiatry 53: 705–707. PMID 2213050

73. ^ Brasil-Neto, J.P., Pascual-Leone, A., Valls-Solé, J., Cohen, L.G. and Hallett, M. (1992) Focal

transcranial magnetic

stimulation and response bias in a forced-choice task. Journal of Neurology, Neurosurgery and

Psychiatry 55: 964–966.

PMID 1431962

74. ^ Libet, (2003). "Can Conscious Experience affect brain Activity?", Journal of Consciousness

Studies 10, nr. 12, pp

24–28.

75. ^ Velmans, M. (2003) "Preconscious free will", Journal of Consciousness Studies 10, nr. 12, pp 42–61.

76. ^ a b Tourette Syndrome Association. Definitions and Classification of Tic Disorders.

Accessed 19 Aug 2006.

77. ^ Zinner S.H. (2000) Tourette disorder. Pediatric Review, 21(11):372. PMID 11077021

78. ^ Doody RS, Jankovic J. (1992). The alien hand and related signs. Journal of Neurology,

Neurosurgery and

Psychiatry, 55:806–810. PMID 1402972

79. ^ Scepkowski, L.A., & Cronin-Golomb, A. (2003). The alien hand: cases, categorizations,

and anatomical

correlates. Behavioral and Cognitive Neuroscience Reviews, 2(4):261–277. PMID 15006289

80. ^ Bundick, T., Spinella, M. (2000). Subjective experience, involuntary movement, and

posterior alien hand

syndrome. Journal of Neurology, Neurosurgery and Psychiatry, 68:83–85 PMID 10601408

81. ^ Schneider, K. (1959). Clinical Psychopathology. New York: Grune and Stratton.

82. ^ Frith CD, Blakemore S, Wolpert DM. (2000). Explaining the symptoms of schizophrenia:

abnormalities in the

awareness of action. Brain Brain Research Reviews. 2000 Mar;31(2-3):357-63. PMID 10719163

83. ^ a b c d Kenrick, D. T., Li, N. P., & Butner, J. (2003). "Dynamical evolutionary psychology:

Individual decision rules

and emergent social norms." Psychological Review, 2003 Jan;110(1):3–28. PMID 12529056

84. ^ a b c Epstein J.M. and Axtell R. (1996) Growing Artificial Societies - Social Science from

the Bottom. Cambridge

MA, MIT Press.

85. ^ Wolfram, Stephen, A New Kind of Science. Wolfram Media, Inc., May 14, 2002. ISBN

1-57955-008-8

86. ^ a b Wegner, D.M. (2002). The illusion of conscious will. Cambridge, MA: MIT Press.

87. ^ Wegner, D.M. & Wheatley, T. (1999). Apparent mental causation: sources of the

experience of will. American

Psychologist, 54, 480-491.

88. ^ Koller, J. (2007) Asian Philosophies. 5th ed. Prentice Hall. ISBN 0-13-092385-0

89. ^ a b c Swami Vivekananda (1907) "Freedom" from The Complete Works of Swami Vivekananda. vol. 1.

90. ^ a b c Gier, Nicholas and Kjellberg, Paul. "Buddhism and the Freedom of the Will: Pali and Mahayanist Responses"

in Freedom and Determinism. Campbell, Joseph Keim; O'Rourke, Michael; and Shier, David. 2004. MIT Press

91. ^ Alston, William P. 1985. "Divine Foreknowledge and Alternative Conceptions of Human Freedom." International

Journal for Philosophy of Religion 18:1, 19–32.

92. ^ Aristotle. "De Interpretatione" in The Complete Works of Aristotle, vol. I, ed. Jonathan Barnes. Princeton



University Press, Princeton, New Jersey, 1984.

93. ^ Ockham, William. Predestination, God's Knowledge, and Future Contingents, early 14th century, trans. Marilyn

McCord Adams and Norman Kretzmann 1982, Hackett, esp p. 46–7

94. ^ H. A. Wolfson, Philo, 1947 Harvard University Press; Religious Philosophy, 1961 Harvard University Press; and "St.

Augustine and the Pelagian Controversy" in Religious Philosophy

95. ^ Watt, Montgomery. Free-Will and Predestination in Early Islam. Luzac & Co.: London 1948; Wolfson, Harry. The

Philosophy of Kalam, Harvard University Press 1976 and [1][dead link]

96. ^ Man and His Destiny

97. ^ Jackson, Timothy P. (1998) "Arminian edification: Kierkegaard on grace and free will" in

Cambridge Companion to

Kierkegaard, Cambridge University Press, Cambridge, 1998.

98. ^ Kierkegaard, Søren. (1848) Journals and Papers, vol. III. Reprinted in Indiana University

Press, Bloomington,

1967–78.

99. ^ Mackie, J.L. (1955) "Evil and Omnipotence," Mind, new series, vol. 64, pp. 200–212.

100. ^ Life is unpreditable get used to it article in New Scientist

Further reading

* Bischof, Michael H. (2004). Kann ein Konzept der Willensfreiheit auf das Prinzip der alternativen

Möglichkeiten verzichten? Harry G. Frankfurts Kritik am Prinzip der alternativen Möglichkeiten (PAP).

In: Zeitschrift für philosophische Forschung (ZphF), Heft 4.

* Epstein J.M. (1999). Agent Based Models and Generative Social Science.

Complexity, IV (5).

* Gazzaniga, M. & Steven, M.S. (2004) Free Will in the 21st Century: A Discussion of Neuroscience

and Law, in Garland, B. (ed.) Neuroscience and the Law: Brain, Mind and the Scales of Justice, New

York: Dana Press, ISBN 1932594043, pp51–70.

* Goodenough, O.R. (2004) Responsibility and punishment, Philosophical Transactions of the

Royal Society: Biological Sciences (Special Issue: Law and the Brain), 359, 1805–1809.

* Hofstadter, Douglas. (2007) I Am A Strange Loop. Basic Books. ISBN 978-0465030781

* Kane, Robert (1998). The Significance of Free Will. New York: Oxford University Press ISBN 0-19-512656-4

* Lawhead, William F. (2005). The Philosophical Journey: An Interactive Approach. McGraw-Hill Humanities/Social

Sciences/Languages ISBN 0-07-296355-7.

* Libet, Benjamin; Anthony Freeman; and Keith Sutherland, eds. (1999). The Volitional Brain: Towards a Neuroscience of

Free Will. Exeter, UK: Imprint Academic. Collected essays by scientists and philosophers.

* Morris, Tom Philosophy for Dummies. IDG Books ISBN 0-7645-5153-1.

* Muhm, Myriam (2004). Abolito il libero arbitrio - Colloquio con Wolf Singer. L'Espresso 19.08.2004

www.larchivio.org/xoom/myriam-singer.htm

* Nowak A., Vallacher R.R., Tesser A., Borkowski W. (2000). Society of Self: The emergence of collective properties in

self-structure. Psychological Review. 107

* Schopenhauer, Arthur (1839). On the Freedom of the Will., Oxford: Basil Blackwell ISBN 0-631-14552-4.

* Van Inwagen, Peter (1986). An Essay on Free Will. New York: Oxford University Press ISBN 0-19-824924-1.

* Velmans, Max (2003) How Could Conscious Experiences Affect Brains? Exeter: Imprint Academic ISBN 0907845-39-8.

* Wegner, D. (2002). The Illusion of Conscious Will. Cambridge: Bradford Books

* Williams, Clifford (1980). Free Will and Determinism: A Dialogue. Indianapolis: Hackett Publishing Co.


External links


Listen to this article (info/dl)

Play sound

Spoken Wikipedia

This audio file was created from a revision dated 2006-09-15, and does not reflect subsequent

edits to the article.

(Audio help)

More spoken articles

This is a spoken version of the article. Click here to listen.

Philosophy portal

Ethics portal

Metaphysics portal


* Stanford Encyclopedia of Philosophy entries:

o "Free Will"

o "Incompatibilism"

o "Divine Foreknowledge and Free Will"

* "Free Will" by Galen Strawson in Routledge Encyclopedia of Philosophy

* Free will, evolution and chaos theory

* History of the Free Will Problem

* The Nature of Free Will by Peter Voss

* Article at Roman Catholic Encyclopedia


* Article at Determinism and Freedom Philosophy Website

* An Introduction to Free Will and Determinism by Paul Newall, aimed at beginners.

* The Standard Argument Against Free Will

* "How to think about the problem of free will" by Peter van Inwagen


Featured article

* The Garden of Forking Paths--a blog on free will and action theory written by top experts

Retrieved from "en.wikipedia.org/wiki/Free_will"

Categories: Spoken articles | Featured articles | Free will | Metaphysics | Causality | Philosophical concepts |

Theology | Unsolved

people.tribe.net/freewill_searchengine

people.tribe.net/freewill_...ngine/blog

Yahoo! Search - Web Search

search.yahoo.com

The search engine that helps you find exactly what you're looking for. Find the most relevant information, video,

images, and answers from all across the...........

www.google.com/search

www.google.com/search

blogsearch.google.com/blogsearch

www.google.com/url

www.google.com/url

Want to drive traffic? Try the Google Free way.

services.google.com/searchcode2.html

Consider The Cost Go With Cross, The Search Engine That Searches For Search Engines .

www.crosssearchengine.com/

www.geocities.com/crosssearchengine/

Yahweh or Yahoo! Search - Web Search

www.google.com/url