Abstract
Experimental findings on the neurobiological roots of free will, pioneered by Benjamin Libet’s work in the 1980s, have been met with a mixture of acceptance and controversy. Discussions in both philosophy and cognitive neuroscience have indeed generated an active and at times polarized debate on whether such findings successfully disprove free will, which is the issue that is customarily considered to be at stake. In our view, this polarization often comes at the expense of genuine cross-disciplinary fertilization, which may turn into a mere attempt at bringing others round to one’s own positions. In this chapter, we argue for an alternative approach. In the first place, we claim that, in themselves, these findings do not address the problem of whether free will, as intended in the philosophical tradition, is illusory or not. However, we also claim that they should be taken as a valuable asset within a more comprehensive theory of human action, aiming to explain how individuals navigate the environment by means of a wide repertoire of more or less complex, flexible, and intelligent behaviors.
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Notes
- 1.
For a meta-analysis of Libet-style experimental findings and a critical discussion of their solidity, see Braun et al. (2021).
- 2.
- 3.
In other passages, Libet is more cautious, e.g., he writes that his findings posit “certain constraints on the potentiality for conscious initiation and control of voluntary acts” (Libet et al., 1983, p. 623). As reported by Mele (2010), the skeptical conclusion has been drawn by many, including, e.g., Pockett (2006), Roediger et al. (2008), Shariff et al. (2008) and Wegner (2002).
- 4.
The main criticism has been that the experimental results in the Libet tradition can be easily accommodated by the compatibilists, who have no problem in granting that the generation of free actions may be determined by several prior factors, some of which might be unconscious (see Sect. 11.3).
- 5.
Whereas the notions of intentional and voluntary are usually used interchangeably in cognitive science, the distinction between the two is often much more nuanced in philosophy (see Anscombe’s classic essay Intention (1963)). Recently, the philosopher Yair Levy (2013) has distinguished between fully-fledged intentional actions (e.g., going shopping, cooking a meal) from mere voluntary behaviors (e.g., changing position, playing with one’s hair).
- 6.
Spontaneity is not to be understood as an indication of a commitment to metaphysical indeterminism: spontaneous actions are simply actions whose causes (whether deterministic or indeterministic) are not immediately detectable in the environment.
- 7.
For instance, as part of the instructions in Soon et al. (2013), participants were told that “the decision time and choice of task were completely up to them but that they should be as spontaneous as possible and execute their decision without hesitation once it was made”.
- 8.
For example, Mele has indicated the lack of compelling motivational states or coercion, reason-based deliberation, and the agent’s being a reliable deliberator as jointly sufficient for “psychological autonomy”, which is what is required for grounding responsibility (1995).
- 9.
It seems worth noticing that Aristotle’s distinction (2000) between involuntary and voluntary actions in the Nicomachean Ethics bears some resemblance with the couple externally/internally generated actions. In particular, Aristotle highlights that one feature of involuntary actions is that they are originated from without, with the agent remaining passive with respect to them.
- 10.
One historically controversial aspect of Libet’s view is the defense of our ability to consciously veto the action, just before execution. Libet described this as a power of “permitting or triggering the final motor outcome of the unconsciously initiated process” or “vetoing the progression to actual motor activation” (1985, p. 529). It has been plausibly suggested, however, that such last-moment inhibitory processes also depend on prior unconscious activity (Filevich et al., 2013), which makes negative volitions substantially analogous to positive volitions in terms of their potential for supporting free will (De Caro et al., 2019). For an interpretation of the veto power based on the metaphysics of power (Marmodoro, 2022, Chap. 1), see De Hann (2022, Chap. 8).
- 11.
- 12.
Nor it seems easy to rely on folk intuitions of what free will, or free action, stands for. In this respect, the consensus seems to be that folk intuitions about what free will/action entails are quite mixed (Roskies & Nichols, 2008).
- 13.
Here, we are just concerned with the phenomenology of Ralph’s decision-making process. Ralph sees the two options as equally attractive ending up with the feeling that the decision is not strongly biased by his prior preferences or future incentives. This does not imply that his final decision was not in fact determined by more subterranean determinants Ralph is not aware of. In this latter case, Balaguer’s reconstruction of indeterministic free choices would be incorrect in the sense that the choices can be determined by factors the agent is not aware of, independently of whether the agent has the subjective feeling of not being biased. If there is something that the literature on implicit biases and the automatic mind has shown, it is that people are not entirely aware of all the, more or less subterranean, determinants of their behaviors (see Holroyd, 2015).
- 14.
That said, libertarian restrictivists, including Balaguer (2009), see libertarian free actions (i.e., thorn decisions that are indeterministic and sufficiently controlled) as just the opposite of irrelevant, Buridan ass-like, actions (see also the already mentioned Kane, 1996). Here, we discuss Ralph’s action as arbitrary in terms of the fact that it is not clearly driven by its prior causal antecedents (i.e., Ralph’s existing preferences), while Balaguer describes Ralph’s action as nonrandom since it represents the agent’s own decision (see also Dorato, 2022, Chap. 12).
- 15.
- 16.
In a similar vein, Pornpattananangkul and Nusslock (2015) showed that the RP is sensitive to the anticipation of future rewards, with the presence of reward-anticipation cues associated with a more negative RP.
- 17.
In moral philosophy, there is a vast debate (particularly alive regarding virtue theories) on whether habitual actions can be said to encompass deliberation and count as rational and virtuous: see De Caro et al. (2021).
- 18.
- 19.
This does not necessarily mean that all habitual behaviors should be seen as intentional. It might be controversial, for example, whether habitual, stereotyped behaviors (Holroyd, 2015) that stem from implicit biases can count as somehow intentional.
- 20.
On habitual actions being weakly intentional, see Martens and Roelofs (2019).
- 21.
For a classic model of how the brain can continuously switch between the automatic and the goal-directed mode, see Norman and Shallice (1986).
- 22.
For a discussion on how abstract intentions interlock with motor representations, see Butterfill and Sinigaglia (2014).
- 23.
- 24.
More precisely, Fischer and Ravizza discuss guidance control in terms of (i) the possession of the mechanism from which the action flows and (ii) the subject’s sensitivity and responsiveness to reasons. See Mayr (2022, Chap. 7) for a discussion of the relationship between free will and rational abilities.
- 25.
For a non-causal view of action guidance, see Frankfurt (1978).
- 26.
Although this is typically defended within compatibilist accounts of free will (see Mele, 2010), see Bernáth (2019) for a discussion about whether some forms of libertarianism can be compatible with the Libet’s results. See Steward (2022, Chap. 9) about the wider issue of how libertarian free will can be compatible with the laws of nature. Concerning the compatibility between free will and the laws of nature in the context of a Humean or non-Humean ontology, see the contributions by Dorato (2022, Chap. 12), Esfeld (2022, Chap. 13), and Huttemann (2022, Chap. 10).
- 27.
This relationship is usually understood in terms of one of the following notions: supervenience, emergence, realization, or reduction (Kim, 2003).
- 28.
Haggard and Eimer (1999) showed that there is no structural relationship between the onset of the RP and the time of conscious awareness W. By contrast, they suggested that the time of conscious awareness might be causally determined by the so-called “lateralized RP” (LRP), which reflects the preparation of a specific bodily movement after the action has been already selected. From this, Haggard and Eimer drew the conclusion that W is linked to the specific bodily movement the subject is willing to perform rather than to a more general, unconscious motor preparation.
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S. B. and M. D. C. benefitted from the PRIN grant 20175YZ855 from the Italian government. S.B. further benefitted from a fellowship at the Paris Institute for Advanced Study (France), with the financial support of the French State, programme “Investissements d’avenir” managed by the Agence Nationale de la Recherche (ANR-11-LABX-0027-01 Labex RFIEA+). M. D. C. further benefitted from the project ‘Dinamiche pubbliche della paura e cittadinanza inclusiva’ financed by Università Roma Tre in the framework of the call ‘Azione 4: azione sperimentale di finanziamento a progetti di ricerca innovativi e di natura interdisciplinare’.
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Bonicalzi, S., De Caro, M. (2022). How the Libet Tradition Can Contribute to Understanding Human Action Rather than Free Will. In: Austin, C.J., Marmodoro, A., Roselli, A. (eds) Powers, Time and Free Will. Synthese Library, vol 451. Springer, Cham. https://doi.org/10.1007/978-3-030-92486-7_11
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