Explore with Professor Nichols the evolution of ideas about free will and determinism, one of the core questions in the history of philosophy. You learn three different ways to examine this age-old conundrum.
Do we determine what happens next, or is it fate? What did the ancient Greeks believe about what controls our lives, and how does that differ from the Hindu concept of karma?
For many theologians, the question of free will is complicated by the idea that God is all-knowing. Understand why John Calvin espoused the idea that God has already determined the course of our lives, including whether we are predestined to go to heaven or hell when we die.
Causal determinism posits that "events are inevitable because of what happened before." In this lecture, Professor Nichols describes branches of causal determinism such as the Stoics, who believed that there was rational justification for every event.
Doesn't the fact that we think about what we want to do before we make a choice indicate that we have free will? That was the belief of indeterminists, such as Aristotle's follower Alexander of Aphrodisias, who maintained that we deliberate to determine our own optimum path for the future.
Are we the sole cause of our actions? Discover a nuanced perspective on free will, in which we can decide some of our own actions and choose to react to conditions around us, but we cannot control all factors leading to our actions, such as heredity and environment.
Some philosophers maintain that there is no conflict between free will and determinism; they can coexist. Learn about compatibilism, the idea that some of our actions are determined by forces beyond our control, and in other cases we are free to choose.
Professor Nichols looks at a modern view of compatibilism, as described by Princeton philosopher Harry Frankfurt, that our will is a desire that effectively produces behavior. We experience two desires: to eat ice cream or go on a diet; which wins out and what does that mean for free will?
Hard determinism says that events in the world happen solely as the result of other events. French philosopher Baron D'Holbach, a naturalist who argued that nature orders the universe and because the mind is part of nature, it follows that determinism is true for the mind as well.
Contemplate the Buddhist idea that the self does not exist—mental activity is simply a series of events happening on their own. British philosopher Galen Strawson offers a similar argument—that in order to have free will we must be the cause of ourselves, but since we are not, we cannot have free will.
Libertarian Thomas Reid said that belief in free will was a universally human trait, across cultures developed at an early age. Hard determinists, on the other hand, maintain that we believe in free will because we fail to see the real causes of our decisions. Both claims prove problematic.
Here Professor Nichols delves into the world of quantum mechanics, explaining an interpretation of the random movement of particles as analogous to the indeterminist nature of the universe.
Investigate a series of experiments in which animals demonstrated behavior that would be most beneficial to them in the wild, even under laboratory conditions. The result: Unpredictability is a useful evolutionary trait, but does this indeterministic behavior help us prove that we have free will?
Continuing to delve into how scientific study can influence our discussion of free will and determinism, Professor Nichols discusses experiments by Benjamin Libet that indicate that the brain prepares for an action even before we realize we intend to perform the action.
Although we may believe we understand our own minds, motivations, and methods, many psychologists believe we do not have as much insight into the choices we make as we might think. This lecture describes experiments that demonstrate the effect of unconscious stimuli on our behavior.
Here we explore the age-old question of right and wrong, and how we make the choice between the two. Kant claimed that our intention—what we choose to do—is most important in reflecting our moral responsibility, regardless of the consequences. Therefore, our free will comes in what we decide.
Utilitarianism proposes that the consequences of an action are what matters most, regardless of one's intentions or motives. This theory does not depend on free will because one's choices are not important—only their outcomes. Professor Nichols raises some fascinating ethical questions here.
Philosopher David Hume explored the relationship between emotions and morality in a theory known as sentimentalism, which states there is an emotional basis, not a rational one, for our beliefs, but we are still responsible for the choices we make. Modern English philosopher Peter Strawson developed a similar view that proved influential.
According to illusionists such as Saul Smilansky, we do not have free will but if everyone recognized that, our society would collapse. It is critical for people to believe in free will—even if it is an illusion—to sustain moral behavior and a sense of responsibility for our actions.
Derk Pereboom argues that relinquishing our belief in free will could be good for us because we could let go of negative emotions such as anger, guilt, and resentment that stem from believing people have done something hurtful to us of their own free will.
Examining the dark history of punishment in society and different views of punishment today, Professor Nichols describes backward-looking punishment that focuses simply on making a person pay for his bad actions, versus forward-looking punishment that looks at the value to future society that a punishment might have.
The question of free will is inherent in discussions of the effectiveness of punishment and whether retribution or rehabilitation will have a positive or negative effect on both the person being punished and the outside world. Professor Nichols asks whether quarantine, an approximation of our current justice system, is effective.
While our justice system sometimes exonerates people with mental illness from their crimes, does that sense of mercy extend to others? Examine the recent history of psychopaths up to modern discoveries about their brain activity and whether their lack of compassion has a neuroscience basis.
Professor Nichols concludes with a summary of the modern view of free will with an eye toward the future. How will neuroscience and the rule of law affect our ideas about free will and determinism?