Every age finds a fresh reason to doubt the reality of human freedom. The ancient Greeks worried about Ananke, the primeval force of necessity or compulsion, and her children, the Fates, who steered human lives. Some scientifically minded Greeks, such as Leucippus in the fifth century BC, regarded the motion of atoms as controlled by Ananke, so that “everything happens…by necessity.” Medieval theologians developed a different worry: they struggled to reconcile human freedom with God’s presumed foreknowledge of all actions. And in the wake of the scientific revolution of the 17th century, philosophers grappled with the notion of a universe that was subject to invariable laws of nature. This spectre of “determinism” was a reprise of the old Greek worry about necessity, only this time with experimental and mathematical evidence to back it up.
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And then along came neuroscience, which is often thought to paint an even bleaker picture. The more we find out about the workings of the brain, the less room there seems to be in it for any kind of autonomous, rational self. Where, in the chain of events leading up to an action, could such a thing be found? Investigations of the brain show that conscious will is an “illusion”, according to the title of an influential book by a Harvard psychologist, Daniel Wegner, in 2002—a conclusion that has been echoed by many researchers since. In 2011, Sam Harris, an American writer on neuroscience and religion, wrote that free will “could not be squared with an understanding of the physical world”, and that all our behaviour “can be traced to biological events about which we have no conscious knowledge”.
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But there is a growing realisation among some neuroscientists that looking at flickers of activity inside our heads can be a misleading way to see how our minds work. This is because many of the distinctively human things that people do take place over time and outside their craniums. Perhaps the brain is the wrong place to look if you want to find free will.
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Stepping back from investigations of the brain, and looking at our actions in the broader context of everyday life—considering our interactions with others, for example—does not in itself provide the knock-down demonstration of free will that Dr Johnson would have liked. But it is at least a good beginning on’t.
NEURONS V FREE WILL | More Intelligent Life
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