Synopsis
As in Consciousness Explained, Dennett advertises the controversial nature of his views extensively in advance. He expects hostility from those who fear that a skeptical analysis of freedom will undermine people's belief in the reality of moral considerations; he likens himself to an interfering crow who insists on telling Dumbo he doesn't really need the feather he believes is allowing him to fly.
Free will and altruism
Dennett's stance on free will is compatibilism with an evolutionary twist – the view that, although in the strict physical sense our actions might be determined, we can still be free in all the ways that matter, because of the abilities we evolved. Free will, seen this way, is about freedom to make decisions without duress (and so is a version of Kantian positive practical free will, i.e., Kantian autonomy), as opposed to an impossible and unnecessary freedom from causality itself. To clarify this distinction, he uses the term 'evitability' (the opposite of 'inevitability'), defining it as the ability of an agent to anticipate likely consequences and act to avoid undesirable ones. Evitability is entirely compatible with, and actually requires, human action being deterministic. Dennett moves on to altruism, denying that it requires acting to the benefit of others without gaining any benefit yourself. He argues that it should be understood in terms of helping yourself by helping others, expanding the self to be more inclusive as opposed to being selfless. To show this blend, he calls such actions 'benselfish', and finds the roots of our capacity for this in the evolutionary pressures that produced kin selection. In his treatment of both free will and altruism, he starts by showing why we should not accept the traditional definitions of either term.
Beneficial mutual arrangements
Dennett also suggests that adherence to high ethical standards might pay off for the individual, because if others know your behaviour is restricted in these ways, the scope for certain beneficial mutual arrangements is enhanced. This is related to game theoretical considerations: in the famous Prisoner's Dilemma, 'moral' agents who cooperate will be more successful than 'non-moral' agents who do not cooperate. Cooperation wouldn't seem to naturally arise since agents are tempted to 'defect' and restore a Nash equilibrium, which is often not the best possible solution for all involved. Dennett concludes by contemplating the possibility that people might be able to opt in or out of moral responsibility: surely, he suggests, given the benefits, they would choose to opt in, especially given that opting out includes such things as being imprisoned or institutionalized.
Libet's experiments
Daniel Dennett also argues that no clear conclusion about volition can be derived from Benjamin Libet's experiments supposedly demonstrating the non-existence of conscious volition. According to Dennett, ambiguities in the timings of the different events are involved. Libet tells when the readiness potential occurs objectively, using electrodes, but relies on the subject reporting the position of the hand of a clock to determine when the conscious decision was made. As Dennett points out, this is only a report of where it seems to the subject that various things come together, not of the objective time at which they actually occur.
Suppose Libet knows that your readiness potential peaked at millisecond 6,810 of the experimental trial, and the clock dot was straight down (which is what you reported you saw) at millisecond 7,005. How many milliseconds should he have to add to this number to get the time you were conscious of it? The light gets from your clock face to your eyeball almost instantaneously, but the path of the signals from retina through lateral geniculate nucleus to striate cortex takes 5 to 10 milliseconds—a paltry fraction of the 300 milliseconds offset, but how much longer does it take them to get to you. (Or are you located in the striate cortex?) The visual signals have to be processed before they arrive at wherever they need to arrive for you to make a conscious decision of simultaneity. Libet's method presupposes, in short, that we can locate the intersection of two trajectories:
- the rising to consciousness of signals representing the decision to flick
- the rising to consciousness of signals representing successive clock-face orientations
so that these events occur side-by-side as it were in place where their simultaneity can be noted. [1] [2]
Robert Kane
Dennett spends a chapter criticising Robert Kane's theory of libertarian free will. Kane believes freedom is based on certain rare and exceptional events, which he calls self-forming actions or SFA's. Dennett notes that there is no guarantee such an event will occur in an individual's life. If it does not, the individual does not in fact have free will at all, according to Kane. Yet they will seem the same as anyone else. Dennett finds an essentially indetectable notion of free will to be incredible.
The Chinese room argument holds that a digital computer executing a computer program cannot have a "mind", "understanding", or "consciousness", regardless of how intelligently or human-like the program may make the computer behave. Philosopher John Searle presented the argument in his paper "Minds, Brains, and Programs", published in Behavioral and Brain Sciences in 1980. Gottfried Leibniz (1714), Anatoly Dneprov (1961), Lawrence Davis (1974) and Ned Block (1978) presented similar arguments. Searle's version has been widely discussed in the years since. The centerpiece of Searle's argument is a thought experiment known as the Chinese room.
Daniel Clement Dennett III was an American philosopher and cognitive scientist. His research centered on the philosophy of mind, the philosophy of science, and the philosophy of biology, particularly as those fields relate to evolutionary biology and cognitive science.
Epiphenomenalism is a position in the philosophy of mind on the mind–body problem. It holds that subjective mental events are completely dependent for their existence on corresponding physical and biochemical events within the human body, but do not themselves influence physical events. According to epiphenomenalism, the appearance that subjective mental states influence physical events is an illusion, with consciousness being a by-product of physical states of the world. For instance, fear seems to make the heart beat faster, but according to epiphenomenalism the biochemical secretions of the brain and nervous system —not the experience of fear—is what raises the heartbeat. Because mental events are a kind of overflow that cannot cause anything physical, yet have non-physical properties, epiphenomenalism is viewed as a form of property dualism.
Free will is the capacity or ability to choose between different possible courses of action.
Consciousness Explained is a 1991 book by the American philosopher Daniel Dennett, in which the author offers an account of how consciousness arises from interaction of physical and cognitive processes in the brain. Dennett describes consciousness as an account of the various calculations occurring in the brain at close to the same time. He compares consciousness to an academic paper that is being developed or edited in the hands of multiple people at one time, the "multiple drafts" theory of consciousness. In this analogy, "the paper" exists even though there is no single, unified paper. When people report on their inner experiences, Dennett considers their reports to be more like theorizing than like describing. These reports may be informative, he says, but a psychologist is not to take them at face value. Dennett describes several phenomena that show that perception is more limited and less reliable than we perceive it to be.
Incompatibilism is the view that the thesis of determinism is logically incompatible with the classical thesis of free will. The term was coined in the 1960s, most likely by philosopher Keith Lehrer. The term compatibilism was coined to name the view that the classical free will thesis is logically compatible with determinism, i.e. it is possible for an ordinary human to exercise free will, even in a universe where determinism is true. These terms were originally coined for use within a research paradigm that was dominant among academics during the so-called "classical period" from the 1960s to 1980s, or what has been called the "classical analytic paradigm". Within the classical analytic paradigm, the problem of free will and determinism was understood as a compatibility question: "Is it possible for an ordinary human to exercise free will when determinism is true?" Those working in the classical analytic paradigm who answered "no" were incompatibilists in the original, classical-analytic sense of the term, now commonly called classical incompatibilists; they proposed that determinism precludes free will because it precludes the ability to do otherwise. Those who answered "yes" were compatibilists in the original sense of the term, now commonly called classical compatibilists. Given that classical free will theorists agreed that it is at least metaphysically possible for an ordinary human to exercise free will, all classical compatibilists accepted a compossibilist account of free will and all classical incompatibilists accepted a libertarian account of free will.
Compatibilism is the belief that free will and determinism are mutually compatible and that it is possible to believe in both without being logically inconsistent. As Steven Weinberg puts it: "I would say that free will is nothing but our conscious experience of deciding what to do, which I know I am experiencing as I write this review, and this experience is not invalidated by the reflection that physical laws made it inevitable that I would want to make these decisions." The opposing belief, that the thesis of determinism is logically incompatible with the classical thesis of free will, is known as "incompatibilism".
Libertarianism is one of the main philosophical positions related to the problems of free will and determinism which are part of the larger domain of metaphysics. In particular, libertarianism is an incompatibilist position which argues that free will is logically incompatible with a deterministic universe. Libertarianism states that since agents have free will, determinism must be false and vice versa.
Daniel Dennett's multiple drafts model of consciousness is a physicalist theory of consciousness based upon cognitivism, which views the mind in terms of information processing. The theory is described in depth in his book, Consciousness Explained, published in 1991. As the title states, the book proposes a high-level explanation of consciousness which is consistent with support for the possibility of strong AI.
In the philosophy of mind, the user illusion is a metaphor for a proposed description of consciousness that argues that conscious experience does not directly expose objective reality, but instead provides a simplified version of reality that allows humans to make decisions and act in their environment, akin to a computer desktop. According to this picture, our experience of the world is not immediate, as all sensation requires processing time. It follows that our conscious experience is less a perfect reflection of what is occurring, and more a simulation produced subconsciously by the brain. Therefore, there may be phenomena that exist beyond our peripheries, beyond what consciousness could create to isolate or reduce them.
Robert Hilary Kane was an American philosopher. He was Distinguished Teaching Professor of Philosophy and a professor of law at the University of Texas at Austin.
Benjamin Libet was an American neuroscientist who was a pioneer in the field of human consciousness. Libet was a researcher in the physiology department of the University of California, San Francisco. In 2003, he was the first recipient of the Virtual Nobel Prize in Psychology from the University of Klagenfurt "for his pioneering achievements in the experimental investigation of consciousness, initiation of action, and free will".
In philosophy of mind, Cartesian materialism is the idea that at some place in the brain, there is some set of information that directly corresponds to our conscious experience. Contrary to its name, Cartesian materialism is not a view that was held by or formulated by René Descartes, who subscribed rather to a form of substance dualism.
Kantian ethics refers to a deontological ethical theory developed by German philosopher Immanuel Kant that is based on the notion that "I ought never to act except in such a way that I could also will that my maxim should become a universal law.” It is also associated with the idea that “[i]t is impossible to think of anything at all in the world, or indeed even beyond it, that could be considered good without limitation except a good will." The theory was developed in the context of Enlightenment rationalism. It states that an action can only be moral if it is motivated by a sense of duty, and its maxim may be rationally willed a universal, objective law.
Higher-order volitions, as opposed to action-determining volitions, are volitions about volitions. Higher-order volitions are potentially more often guided by long-term beliefs and reasoning. A higher-order volition can go unfulfilled due to uncontrolled lower-order volitions.
The quantum mind or quantum consciousness is a group of hypotheses proposing that local physical laws and interactions from classical mechanics or connections between neurons alone cannot explain consciousness, positing instead that quantum-mechanical phenomena, such as entanglement and superposition that cause nonlocalized quantum effects, interacting in smaller features of the brain than cells, may play an important part in the brain's function and could explain critical aspects of consciousness. These scientific hypotheses are as yet unvalidated, and they can overlap with quantum mysticism.
"What Is It Like to Be a Bat?" is a paper by American philosopher Thomas Nagel, first published in The Philosophical Review in October 1974, and later in Nagel's Mortal Questions (1979). The paper presents several difficulties posed by consciousness, including the possible insolubility of the mind–body problem owing to "facts beyond the reach of human concepts", the limits of objectivity and reductionism, the "phenomenological features" of subjective experience, the limits of human imagination, and what it means to be a particular, conscious thing.
In philosophy of mind, qualia are defined as instances of subjective, conscious experience. The term qualia derives from the Latin neuter plural form (qualia) of the Latin adjective quālis meaning "of what sort" or "of what kind" in relation to a specific instance, such as "what it is like to taste a specific apple — this particular apple now".
The neuroscience of free will, a part of neurophilosophy, is the study of topics related to free will using neuroscience and the analysis of how findings from such studies may impact the free will debate.
Free Will is a 2012 book by American philosopher Sam Harris. It argues that free will is an illusion, but that this does not undermine morality or diminish the importance of political and social freedom, and that it can and should change the way we think about some of the most important questions in life.
