Free will redux: What is true free will?

What are you talking about?

A behaviorist "manipulate(ing) the situation, and find(ing) that organisms (including, but not limited to, people) lawfully respond to these manipulations, altering their choices accordingly" is not every bit as constrained by environmental variables as the subjects they study.
Because you say so? The environmental variables they are constrained by are not being systematically varied, but that does not mean they are not there. Being ignorant of a factor is not the same as being uninfluenced by it. (This is not merely a statement of faith; we can easily demonstrate that behavior may be constrained by variables the behaver is unaware of.)
Subjects being manipulated, responding lawfully to these manipulations, and altering their choices accordingly are in the process of having their environment constrained by the behaviorist her/himself. To the point, at least, of the behaviorist being in charge of her/his controlled experiment.
Ok. Yes. Agreed.

How does this make the behaviorist any less controlled? Even the role of "being in charge of [the] experiment" comes with its own constraints, structures, reinforcers & punishers...different in arrangement than those in other areas of her/his life, but there is nothing magical about being an experimenter that makes one immune from environmental influence.

The lab/real world difference is a bit like the difference between systematic breeding and natural selection. The former is organized systematically, but both are the same process at work.
 
We could predict their behaviour just as accurately, in fact actually more accurately, if we calculated the trajectory of each atom individually but this would of course be hopelessly impractical.
If it is hopelessly impractical to actually test this theory of the sufficiency of lowest-level information to describe all higher-level behavior, then why do you assert that it is true?

As I went back and scanned some of the books and papers on the topic, I came back to the conclusion I had reached a few years ago when I was reading on it. The notion that all information resides at the smallest granular level, and that all higher-level information is a mere statistical summary of this, is not a conclusion based on a sufficient body of evidence. It is an assumption derived from incomplete information, just as the clockwork-universe model was.

I predict that the reductionist model will be overturned by research in dynamic/emergent systems just as the clockwork model was overturned by research in quantum mechanics.
 
To define random as "having no cause or being its own cause" is a highly unorthodox, even idiosyncratic, definition of the term.
Hmmm... I'm seeing the term defined this way on the parent thread. So maybe I'm wrong here.

Sure don't understand this definition, though.

Can anyone enlighten me?
 
Because you say so? The environmental variables they are constrained by are not being systematically varied, but that does not mean they are not there. Being ignorant of a factor is not the same as being uninfluenced by it. (This is not merely a statement of faith; we can easily demonstrate that behavior may be constrained by variables the behaver is unaware of.)
You got my point after the next paragraph, right?

Ok. Yes. Agreed.

How does this make the behaviorist any less controlled? Even the role of "being in charge of [the] experiment" comes with its own constraints, structures, reinforcers & punishers...different in arrangement than those in other areas of her/his life, but there is nothing magical about being an experimenter that makes one immune from environmental influence.

The lab/real world difference is a bit like the difference between systematic breeding and natural selection. The former is organized systematically, but both are the same process at work.
I wish you would be more specific about what constaints, reinforcers, punishers you are talking about.

Is the phenomenon sometimes called countercontrol one? Sometimes the objects of study may resist. Or is that a bad subject, given that this phenomenon seemingly undermines behaviorist theory of choice being a function of environmental variables.

I'll let Skinner explain it by some lines he wrote (in Science and Human Behavior):

". . . control is frequently aversive to the controllee. Techniques based upon the use of force, particularly punishment, or the threat of punishment, are aversive, by definition, and techniques which appeal to other processes are also objectionable when, as is usually the case, the ultimate advantage to the controller is opposed to the interest of the controllee."

"One effect upon the controllee is to induce him to engage in countercontrol. He may show an emotional reaction of anger or frustration including . . . behavior which injures or is otherwise aversive to the controller."

"Because of the aversive consequences of being controlled, the individual who undertakes to control other people is likely to be countercontrolled by all of them."

"The opposition to control is likely to be directed toward the most objectionable forms -- the use of force and conspicuous instances of exploitation, undue influence, or gross misrepresentation -- but it may extend to any control which is 'deliberately' exerted because of the consequences to the controller."

"The countercontrol exercised by the group and by certain agencies may explain our hesitancy in discussing the subject of personal control frankly and in dealing with the facts in an objective way. But it does not excuse such an attitude or practice. This is only a special case of the general principle that the issue of personal freedom must not be allowed to interfere with the scientific analysis of human behavior. As we have seen, science implies prediction and, insofar as the relevant variables can be controlled, it implies control. We cannot expect to profit from applying the methods of science to human behavior if for some extraneous reason we refuse to admit that our subject matter can be controlled."
What happens to the behaviorist theory that reinforcement is what controls behavior if the behaviorist who tries to control/reinforce his subject is likely to be repaid in kind? Who would be controlling whom given this circumstance?

But that has little to do with my original question in all of this. You said:

There is quite an extensive literature on "choice" in behavioral journals, all assuming that choice is not a function of free will, but a function of environmental variables.
How does the behaviorist/scientist chose to propose his specific hypothesis as an explanation of natural phenomena (behavior), designing experimental studies that test this prediction/concept for accuracy, etc, if the environmental variables controlling this process of proposing, designing, and testing are not in his control?

Oh, but of course: Skinner found invoking terms such as "hypotheses", "concepts", or "experimental studies" not relevant in functional analysis as the mental activity these terms imply is really just behavior and that the only non-circular way to explain behavior is to appeal to something non-behavioral like the environment.

Mercutio, is our dialogue here really better understood within Skinner's construct (forgive the "mentalistic' term) of control/countercontrol? Theoretically, (again, forgive the "mentalistic" term) that would be me, attempting to control the situation by pointing out the apparent incoherence (damn, not another "mentalistic" term) of your position, and you, countercontrolling through vague and evasive answers?

Is the only way the controller can escape from the possibility of countercontrol to give up trying to control the actions of someone else?

Probably.
 
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President Bush, I think to get to what Mercutio is saying, you have to step out of the experimental situation. I don't think he's referring to the potential circularity of the behaviorist model.

As an analogy, consider instead a chemical experiment. The variables are controlled and the results are predictable. Now, the researchers conducting the experiment, and all their equipment, and the lab, and the building it's in, etc. ad infinitum are all subject to the same laws as are the materials in the experiment -- it's just that, for them, the variables aren't as controlled. So it becomes impossible to deduce the laws and predict the outcomes for these entities from their behavior, whereas it is possible for the chemicals in the controlled reaction.

That's why we bother to do the experiment -- to make the laws (which were and are always operating anyway, everywhere and at all times) become apparent.

So, if we assume that it's true that human behavior is indeed a function of environmental variables, then artificially restricting the variables and controlling them yields predictable results.

The same would be true of the experimenters. But it would not be true that their environmental variables are strictly limited and controlled, so the ability to predict (to discern the pattern) vanishes, even though the identical forces are at work.

Something like that, Mercutio?

Btw, I think M's premise is wrong, but if we assume his premise, this would be the result, if I'm not mistaken.
 
A question for Mercutio: What does twin studies tell us about free will? Or do they tell us anything?

I tried some googling but didn't find anything relevant, just some anecdotes. I'm asking you because I assume you work in the field of behaviorism. Or am I wrong about that?
 
Again, nicely circular, and dependent on the assumption in your first sentence.

My first sentence was that notions were dependent on the existence of minds.

You disagree apparently. May I ask why? I guess I just did.

-Elliot
 
This definition is insufficient. We must be more specific than this. I can build an apparatus that makes decisions. But no one would say that it has free will.

Well I can't speak for everyone, if you say "no one" I guess you know more people than I know.

When we build apparatuses that make decisions we intentionally design them to mimic the way in which we act. In this way we would say that such appartuses do not have free will, because they were designed with the particular intent to appear to actually have free will.

Just by your stating that there exist apparatuses that make decisions that do not have free will (I'm sure some people would disagree) means that we know what we're talking about when we use the phrase "free will".

As for fine tuning my definition, I don't think that appartuses do make decisions, but I'm guessing you disagree with me there. Oh well.

-Elliot
 
But your decisions are surely informed by the information you have, the skills you have learnt in handling it, your feelings, aims, desires, etc. These things are what "determine" the decision you make.

I determine what decisions I make, and all that I am is what I am. If you're saying that *everything that I am* determines the decisions that I make, I would agree, while using the word "I" in place of the phrase *everything that I am*.

Sometimes the decisions may not be clear cut. We may chose one option but accept that on an other day our decision may have gone the other way. But just because we are consciously unaware of why we chose one course of action over an other doesn't mean that this choice was undetermined.

It is not "conscious unawareness" that brings me to say we have free will. Actually...it would be the OPPOSITE of that...but I haven't actually articulated that either.

-Elliot
 
Libertarian free will is defined to be will that is not deterministic. Libertarians would also like their free will not to be random. The question is: What does this leave for libertarian free will to be?

~~ Paul

In my appreciation of libertarian free will, it appears to be a construct (a construct based on an existing construct) to suit a need. The need is for *individual responsibility*.

Now, I personally believe in such a thing as individual responsibility, as do most people (to varying degrees...) so I find the idea a bit superfluous.

I think libertarian free will would reject necessary and singular causation, right? This would be the free will part of it. The individual, then, would be the wild card, the instrument that would put the lie to necessary and singular causation. The institution and application of the idea is to hold the wild card responsible.

It sounds alright to me, but again I think it's superfluous. Is there a concise set of objections?

-Elliot
 
Just by your stating that there exist apparatuses that make decisions that do not have free will (I'm sure some people would disagree) means that we know what we're talking about when we use the phrase "free will".

As for fine tuning my definition, I don't think that appartuses do make decisions, but I'm guessing you disagree with me there.
Well, when you get right down to it, the Magic 8 Ball makes decisions. Of course, those decisions are extremely limited and totally random.

But we don't need to get as silly as the Magic 8 Ball. Take any sort of business decision software, for example. In this case, you have an application which is programmed to weigh variables and come to conclusions. In other words, you have an apparatus which makes relevant and informed decisions.

Would you really propose that the program has free will?

I mean seriously.

It's easy to say, well, you don't know what everyone would say. But are you really proposing that "making decisions" is a sufficient criterion for free will? We've seen one commentator (from a link above) who indeed defined free will in such a way as to grant free will to contemporary computers, but that seems patently outrageous to me, because my computer (at least) merely performs rote calculations. It makes decisions, but isn't free to choose.

If there's no conscious component -- if there's just a dumb apparatus weighing inputs and selecting options and churning out the inevitable result -- where's the "will" and where's the "free"?

Seems to me that a simple machine or program which makes decisions really does violate the most basic notions commonly associated with "free will".

If "free will" = "decision-making", plain and simple, then the issue is trivial.

Or when you say "making decisions" do you mean, specifically, "consciously making decisions and having the option to come to more than one conclusion" or something like that?
 
I determine what decisions I make, and all that I am is what I am. If you're saying that *everything that I am* determines the decisions that I make, I would agree, while using the word "I" in place of the phrase *everything that I am*.
But do you really determine what decisions you make? Or is that just the feeling you get? Consider the "mother's birthday" scenario earlier in the thread. If it's true that unconscious modules of the brain are doing all the processing, and the conscious self merely has the illusory sense that it has a role, would you still call that "free will"?

If so, in what sense is it "free" or the product of "will"?
 
Well, when you get right down to it, the Magic 8 Ball makes decisions. Of course, those decisions are extremely limited and totally random.

The Magic 8 Ball comes up with words, right? Those aren't decisions. Those are words.

*WE* decide what to make of those words. If you decide to *do* what the Magic 8 Ball says, you are using free will to do that. But the Magic 8 Ball has no awareness of what it says, nor does it place any value on what it says. It's just an 8 Ball. It isn't even magical!

But we don't need to get as silly as the Magic 8 Ball. Take any sort of business decision software, for example. In this case, you have an application which is programmed to weigh variables and come to conclusions. In other words, you have an apparatus which makes relevant and informed decisions.

The software or program or whatever decides nothing. *We* decide whether or not to value the output.

Would you really propose that the program has free will?

I mean seriously.

No, but maybe some people would, I dunno. Or they could propose that, or accept it, without putting any value on it.

It's easy to say, well, you don't know what everyone would say. But are you really proposing that "making decisions" is a sufficient criterion for free will?

I am, yes.

We've seen one commentator (from a link above) who indeed defined free will in such a way as to grant free will to contemporary computers, but that seems patently outrageous to me, because my computer (at least) merely performs rote calculations. It makes decisions, but isn't free to choose.

I don't think that it makes decisions, it manipulates numbers, and that is all.

If there's no conscious component -- if there's just a dumb apparatus weighing inputs and selecting options and churning out the inevitable result -- where's the "will" and where's the "free"?

I agree, but I'm not sure if everyone agrees.

If "free will" = "decision-making", plain and simple, then the issue is trivial.

Again, I think we disagree on what is a decision and what isn't a decision.

Or when you say "making decisions" do you mean, specifically, "consciously making decisions and having the option to come to more than one conclusion" or something like that?

Making decisions means being aware about a multipicity of choices, sure.

-Elliot
 
But do you really determine what decisions you make?

I insist *yes*. I base this answer on experience. It's not *someone else* who determines the decisions that I make. It's me.

Or is that just the feeling you get?

It's *also* that.

Do you mean it like...let's say someone...errr...hijacks my brain, and manipulate me so I think that I am burning up, but in physcial reality I'm not burning up, so I just have the feeling. In that case it's *just* the feeling, but I can say that because I am aware of the actual situation (someone has hijacked me brain).

Now...I do admit that I suppose it's possible that it could *just* be the feeling. I don't have the information to confirm or verify that however. But is there a "feeling" component? Sure.

Consider the "mother's birthday" scenario earlier in the thread. If it's true that unconscious modules of the brain are doing all the processing, and the conscious self merely has the illusory sense that it has a role, would you still call that "free will"?

I don't think that a decision is equivalent to a brain process. But if it was, the conscious self may affect the unconscious modules, no?

-Elliot
 
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The Magic 8 Ball comes up with words, right? Those aren't decisions. Those are words.

*WE* decide what to make of those words. If you decide to *do* what the Magic 8 Ball says, you are using free will to do that. But the Magic 8 Ball has no awareness of what it says, nor does it place any value on what it says. It's just an 8 Ball.
Ok, so then by "makes decisions" you don't just mean "churns out conclusions when asked questions", you mean "consciously makes decisions", right?

That's an important extra little word there.
 
I don't think that it makes decisions, it manipulates numbers, and that is all.
Well, you can't have it both ways. You can't squeeze out a definition as vague and high-level as "makes decisions" and yet complain that certain methods of arriving at decisions don't qualify.

In other words, it seems to me you've left out the most important points.

Business decision software does make decisions. If it didn't, no one would buy it. That's why people use it, so they don't have to pay human beings to make certain sets of decisions. This stuff literally takes the place of human decision-makers.

So again, am I correct in saying that by "makes decisions" you mean "consciously makes decisions in a manner that allows for more than one possible conclusion from a given set of data and circumstances"?
 
I insist *yes*. I base this answer on experience. It's not *someone else* who determines the decisions that I make. It's me. Or something else.
Well, in this case, you're dodging one of the central issues by using the term "me". When the doctor hits my knee with a mallet, my leg jumps. When I sneeze, my eyes close. When a fast-moving object suddenly looms in my immediate field of view, I flinch. When my bladder gets sufficiently full, I pee, whether I want to or not. When I'm overwhelmed by emotion, I cry, whether I want to or not.

Now obviously, "I" do these things. No one else does them. But there's no free will involved. It's reflex.

If everything we do is akin to reflex, but in some cases it merely seems like it's not (see the "mother's birthday" post, for example), then we cannot salvage free will by pointing out that the decisions were made by something we call "me".

I don't think that a decision is equivalent to a brain process. But if it was, the conscious self may affect the unconscious modules, no?
Well, that's been my position here. I think we have to say the jury is still out on whether the "i" can affect the non-conscious modules, or whether that's not possible.

And for me, answering that question is at the heart of the question of free will.
 
The only thing I see which could possibly save the idea is a model of the emergent "entity" of the "conscious self" (that is, the emergent phenomenon of consciousness) which could explain how this emergent phenomenon is able to add information to the loop, or influence the neural activity of the brain.
Just so. The better question imo is "What is real, and what is the emergent phenomena?"

We don't have any such model. But the field of inquiry is so young, I don't believe we can say that the possibility has yet been eliminated.
I'd say scientism/materialism states that possibility is exactly -zero-.

Of course, a materialist can always "choose" to remain a closet dualist .... :)
 
Ok, so then by "makes decisions" you don't just mean "churns out conclusions when asked questions", you mean "consciously makes decisions", right?

That's an important extra little word there.

I guess I took the word "consciously" for granted.

And you are saying that "consciously" would be an illusion (I mean, God knows most people think they consciously make decisions).

Now. Do we *have* to be wrong about this...let's call it an assumption? Or are we *definitely* wrong? Might we be right?

Consciousness, or self-awareness, certainly exists (right?). Since we debate the word decision, I think we also agree that decisions also exist (although maybe our definitions aren't exactly the same). Apparently my definition would have consciousness associated with decision making. That sounds alright to me.

-Elliot
 

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