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By Gerhard Adam | September 5th 2009 02:00 PM | 7 comments | Print | E-mail | Track Comments
It is obvious that life is filled with choices and we often go to great lengths to explore different possible outcomes or scenarios when attempting to make decisions.  However what is choice and how does it relate to free will?

It would seem that choices may be divided up into several categories, but in particular we have those that are:

1.  Direct choices, or command decisions where we intentionally make a determination about a particular outcome, perhaps after weighing options.

2.  Indirect choices occur when we simply respond to a situation without necessarily thinking through all the consequences.  In particular this can occur when we are "caught up in the moment".

3.  Indeterminate choices are those where we elect to do nothing and let circumstances dictate the possibilities after which we may respond with directed or indirect choices.

Equally obvious is that choices may be good or bad depending on how they effect us, so while good choices seem to be rational, bad choices may be the more consequential giving rise to many behaviors which may be considered irrational and difficult to change.

Within the context of free will, we have to consider how much latitude the act of making choices actually entails given that we will be subject to the physiology of our brain functions, which will be determined by our DNA as well as more subtle controls such as our belief system and the values that have been taught (or neglected to be taught) to us.

There is no doubt that all of these factors will be an influence on how we conduct choices and may well dominate the types of choices we make, but can we really be confident that they are uncontrollable and will always result in a predeterminated outcome.  After all, that is what the lack of free will would dictate; that we cannot change the fundamental operation of our brains.

I think a compelling argument can be made that if there were no free will, then there would be no capability of people making significant changes in their lives.  There would be no point in therapies or rehabilitation, since their behavior is dictated by an independent agency that isn't subject to such controls.

If we consider the model of addiction, many people have a problem with the idea of addiction being considered a disease, although it is obvious that there may be physiological and psychological elements of addiction that render it beyond the ability to overcome by "willpower" alone.  Part of the problem is that the start of addictions usually involve making bad, or self-serving choices, which ultimately give rise to the addictive behavior so it becomes more difficult to draw the line between when choice becomes over-ruled by disease.

Even if we examine potential causes for bad choices in addiction, we may find physiological indicators that suggest that someone is prone to such behaviors and perhaps circumstances in their lives have even effectively "paved the way" towards such an addiction, however this doesn't rule out free will.  As I've already mentioned, it is the role of free will that allows these circumstances to be overturned, perhaps with great difficulty, but nevertheless suggesting that the brain is not the all-controlling agent in determining outcomes.

Another important element in the choices we make is that humans are not rational creatures, but rather they are rationalizing creatures.  This means that we attempt to justify our decisions and choices based on the circumstances that we want to indulge in or give in to.  Often this conveys a kind of contrived helplessness, simply because we don't want to change our behavior despite the external consequences.

Often the free will argument is countered with the idea that all decisions/choices are simply a product of our responses to the pain/pleasure centers of our brain.  However, this presents a difficulty since such a binary response is rarely what is encountered in real decision-making. In many circumstances it becomes difficult if not impossible to differentiate the pain/pleasure elements to a sufficient degree to conclude anything.  There is no question that pain/pleasure can be powerful motivators, but I don't believe they are decision-makers.  

I would speculate that many of the bad choices people make regarding addictions are because they become self-indulgent, especially when they want to rationalize their behavior as being victims themselves.  It becomes a way of absolving oneself from the responsibility of making the right choice by rationalizing our helplessness to avoid the bad one.  

There is also an element of apathy where we don't think that the consequences are real, or that they won't happen to us.  Similarly, self-destructive behaviors are all victim-type behaviors where we are attempting to "punish" whoever has offended us by making them see "what they did to us".  All of these are rationalizations for the choices being made, but nevertheless those are actually choices that are not dictated by a "hard-wired" brain.

Just as every action isn't based on a completely blank slate of a mind whereby every possible choice can be reasonably entertained, and while we will be oriented towards making choices that comply with our teachings, values, and pain/pleasure responses.  There is also a means by which we can override our innate desires.  The most provocative aspect of this, is that if we lacked free will, it seems preposterous to have evolved a brain that ultimately provides no better control than hard-wired instincts.  Natural selection could not have anticipated every circumstance to which a brain may be required to respond, so there must be some element of freedom or flexibility that could be identified as true "free will".

Comments

You amuse, Gerhard, again!

Choices are not decisions. Choices are options. Decisions kill off competing choices.

If a man chooses to eat grapes, so too can he choose to eat strawberries. He can choose both. Yet if a man decides to work full-time at bad blogging, he cannot also work full-time at learning etymology and thus meaning of the words he so sloppily throws about.

No such things as "direct" or "indirect" choices exist. Choices stand as-is with inherent properties regardless of how thoughtful and weighty our decision-making methods are.

Once we decide and thus kill off competing choices, we can experience expected consequences and often we experience unexpected consequences.

We must distinguish between the obvious FACT that we make choices (and often hard, and thoughtful choices), from the PRESUMED FACT that those choices are "free". What the critic of free will deny is NOT that we make choices after a lot of rational deliberation; what the critic argues is that ALL the steps in this process are AS physically determined as any other natural fact.
A leaf falling from the tree is a DIFFERENT fact that a leaf doing the photosynthesis, but both are performed through physical processes that determine each step (or determine the probability of each step). Exactly the same happens if you compare a THOUGHTFUL choice and a choice caused by some drug addiction (for example): both are EQUALLY determined by the physical processes happening in our brains, which does not entail that the first choice is not the result of a rational deliberation (as being physically caused does not entail that doing the photosynthesis is not a complex chemical process).
So, there are HARD choices, but this does not prove there is free will (i.e., the capacity of forcing our neurons to behave differently that the way the physical laws determine them to act).

Gerhard Adam's picture
...the capacity of forcing our neurons to behave differently that the way the physical laws determine them to act

I think this is where the problem comes in.  Just as a computer doesn't have to act in a manner different from the use of 1's and 0's,doesn't automatically dictate the outcomes.  Similarly, our neurons will behave in a manner indicated by their biology, but that doesn't require that the result of those neurons firing is a pre-determined outcome.  It is precisely the ability to modify such choices or behaviors that gives rise to the possibility that therapies and even willpower can work.

We don't "make" choices. We choose from choices. Thus, your claim of "fact" amounts to nothing more than expression of your false belief.

Sometimes, we can decide, which is to kill off all other alternatives. Other times, we can choose, which lets us go back when choices are not mutually exclusive.

Each neuron in a brain does not choose nor decide for a man any more than the wood in a ax handle chooses to become that handle.

I challenge you to sit around and let your neurons decide for you. I dare you. Let's see how far those natural, universal physical processes shall get you.

What's your address so we can send the coroner to pick up your future dead carcass of bones.

Of course it is not 'my neurons' who decide; it is ME, and I decide by using my neurons. But ALL the process of MY deciding consists in electric currents flowing from neuron to neuron, in a way not more isolated from the physical laws than the falling of a rain drop.
I think you are abusing on the notion of 'acting in a way not determined by our circumstances': it is true that our decisions are not determined by our circumstances IF you DESCRIBE these circumstances as 'social' or 'psychological' facts ('I have no money', 'my parents were alcoholic', etc.); but when I think of the 'circumstances' of your choice I refer to the PHYSICAL STATE of every particle in the universe, including those of your brain, and being those particles at state S at moment t, you SIMPLY don't have the capacity of 'making' your own thought evolve in a DIFFERENT way as it has actually evolved from moment t to moment t+1. So, you don't have free will in THIS sense.

Quite a challenge here, in determining the actions of the human will...it is interesting that Yale has endeavored to put most of their Edwards works on-line, as one may see below...

Please permit me to introduce some significant work on the Will done by... Mr.Edwards, class of '20, and '22...that is 1722...

Freedom of the Will (1754).

The Jonathan Edward's Center at Yale Univerity intro to their online version of "Freedom of the Will," found at;

http://edwards.yale.edu/research/major-works/freedom-of-the-will/

makes note that 'Freedom of the Will" is one of the five hundred most important books in American history."

Needless to say, any modern study of the actions of the human mind may benefit by study in one of the aforementioned "most important books."

In the end, to paraphrase Edwards, the mind, in every single instance, will choose what is most agreable to it."

Here below are a few lines by JE to that effect:
pg. 147
"I might further observe, the state of the mind that views a proposed object of choice, is another thing that contributes to the agreeableness or disagreeableness of that object; the particular temper which the mind has by nature, or that has been introduced and established by education, example, custom, or some other means; or the frame or state that the mind is in on a particular occasion."

"The choice of the mind never departs from that which, at that time, and with respect to the direct and immediate objects of that decision of the mind, appears most agreeable and pleasing, all things considered.

If the immediate objects of the will are a man's own actions, then those actions which appear most agreeable to him he wills. If it be now most agreeable to him, all things considered, to walk, then he now wills to walk. If it be now, upon the whole of what at present appears to him, most agreeable to speak, then he chooses to speak: if it suits him best to keep silence, then he chooses to keep silence.

There is scarcely a plainer and more universal dictate of the sense and experience of mankind, than that, when men act voluntarily, and do what they please, then they do what suits them best, or what is most agreeable to them. To say, that they do what they please, or

pg.148
what pleases them, but yet don't do what is agreeable to them, is the same thing as to say, they do what they please, but don't act their pleasure; and that is to say, that they do what they please, and yet don't do what they please.

It appears from these things, that in some sense, the will always follows the last dictate of the understanding.

But then the understanding must be taken in a large sense, as including the whole faculty of perception or apprehension, and not merely what is called reason or judgment.

If by the dictate of the understanding is meant what reason declares to be best or most for the person's happiness, taking in the whole of his duration, it is not true, that the will always follows the last dictate of the understanding."

Anyone have some opinions ?

Yale's main Edwards url : http://edwards.yale.edu/

It is true that incidents that unfold within circumstances drive our decisions. At any moment, we have a repertoire of ways of deciding based upon what we believe is happening about us. We might classify such ways (for mere convenience here of discussion) as ways of fight, flee (flight) or freeze.

We decide from beliefs inculcated into us taken from others and from beliefs accepted as we experienced past incidents unfolding. We can expand or improve our repertoire only from moving to new viewpoints, which give us better ways of seeing.

Being all-knowing (knowing every magnitude and direction) of every particle in the universe does not preclude someone from deciding and thus having free will when that man knows enough about local circumstances.

I don't need to know what happens at the nano-particle level of biochemistry when I eat and digest an apple to know that I get something from it -- living fuel.

I don't need to control the nuclear reactions of the sun to decide whether or not I want a suntan.

Oh, as an aside, thoughts, like words, don't "evolve".

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