LIST, Christian. Why Free Will Is Real.
In the first chapter, List describes his "fairly commonsensical" notion of free will as a threefold capacity, which allows the agent to act intentionally, with access to alternative possibilities, along with control of one's actions. In the second chapter he explains how intentional agency is threatened by reductive materialism, alternative possibilities by determinism, and control of one's actions by epiphenomenalism. These criteria and challenges for free will serve as the structure of the remaining chapters.
In chapter 3, List argues that intentional agency supervenes on the physical but cannot be reduced to the underlying physical states. For one phenomenon or term to be reducible to another, it would have to satisfy two conditions. It cannot merely be "necessarily co-occurrent," but must furthermore be able "to serve as a substitute for the higher-level property in scientific discourse." In the case of the intentional states of an agent, there are two reasons why the second condition does not obtain. First, the "aboutness" of intentional states, along with the rational, semantic, and logical, are not equivalent with physical properties. Second, intentional states seem to be multiply realizable.
The fourth chapter argues that even if we assume physical determinism, it is not logically permissible to make the jump from physical determinism to agential determinism. Physical determinism could give rise to a higher level, the level of agency, which is indeterministic. In fact, in theory a world with indeterministic physics could give rise to an emergent agency that itself unfolds deterministically. Hence, the determinism to which the physical sciences bear witness cannot be a reason for determinism at higher levels. In fact, all of our best scientific theories that have something to say about agency--such as psychology or economics--require an openness to alternative possibilities. Regardless, then, of the determinism or indeterminism at the microphysical level, we should accept that, in a modal sense, there are alternative possibilities at the level of agency.
Of course, even if the level of agents, where alternative possibilities are located, is indeterministic, there remains the question of how it is that intentional states cause the agent's actions on a lower level, which is the topic of chapter 5. Together, the causal closure of the physical world-"any physically realized effect has a sufficient physical cause"--and the causal exclusion principle--"if an effect has a sufficient physical cause, then it does not have any other, distinct cause occurring at the same time"--appear to rule out mental causation. However, when an understanding of causation as difference-making is joined to the concept of the multiple realizability of higher-level states, there is every reason to reject the causal exclusion principle. For even though the microphysical state of the brain is part of the explanation of why a taxi driver takes me to St. Pancras, the difference-making cause is found at the level of intention. There can, in fact, be an explanatorily necessary higher-level causes simultaneous with the physical causes: despite the fact that mental states supervene on physical states, they should not be considered as mere epiphenomena.
This book is well argued and admirably sets out the challenges to free will that, when coupled with its clarity, make it an excellent gateway into the contemporary free will debate. In addition, even those who shy away from alloying their libertarianism with compatibilism might find the prominent place of levels to be a promising track. It is odd, however, to claim both that a notion of free will is commonsensical and that it belongs to dogs, robots, and countries, but this is only tangential to the actual argumentation of the book.--Logan B. Weir, The Catholic University of America
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|Author:||Weir, Logan B.|
|Publication:||The Review of Metaphysics|
|Date:||Dec 1, 2019|
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