The branch of neuroethics (under which this prompt was
attempted to be answered) concerns itself with moral issues within research
investigations. Additionally, it strives to solve philosophic questions through
a scientific perspective. Particularly, in this study, the existence of
individuals' free will was measured using electroencephalograms (EEGs) and
statistical pattern recognition techniques. (Siong Soon et. al) With such methods, readiness
potentials were monitored, which supplied researchers a way to pinpoint
decision-making processes during conscious and unconscious intervals.
Fundación, C. (2010). Expanding the Frontiers of Neuroethics [Digital image]. Retrieved October 18, 2017, from http://www.fundacioncrimson.org/program.php?p=24&subsec=program |
From the diverse experiments
performed concerning this topic, neuroethic investigators concluded that there
is no free will. This determination is due to the fact that
scientists have been able to predict subjects' final decisions up to
200ms before they became consciously aware of their own final choice.
Consequently, it has been deducted that our unconscious mind pre-determines our
decisions, although this claim has only been accurately proven to be true 80%
of the time.
To this resolution, Dr. Joe Vukov found five reasons
why free will cannot be discarded from neuroethics yet:
- Empirical Disparity, where he viewed a dissimilarity between interpretations throughout different investigations, specifically regarding the time where researchers could determine the individuals' final decision in their unconscious mind.
- Probability is not enough to reject free will. The likelihood that the choice viewed in the unconscious mind will be pursued and/or carried out by the person is currently only a prediction. No study has proved to be 100% accurate in assuming a person's decision-making outcomes.
- Free actions are more complex than what researchers show. The selections carried out in each research project, throughout these investigations, have been that of short-term, impulsive nature. Therefore, for decisions that are long-term and require more thought, these findings cannot be generalized and applied to these circumstances. As a result, the "no free will" claim might not apply to such cases.
- Why can't our unconscious not be considered to form part of our free will?
- Lastly, the definition of "free will" varies throughout disciplines and also within them. This, successively, causes the interpretations of each finding to change accordingly. For philosophers, free will can be defined by "acting rationally and without coercion." (Vukov) This complies with the philosophical, dualistic view of free will, according to William Irwin. Nonetheless, from a materialistic perspective (another branch within philosophy), "there is no place in the causal chain of material things for the will to act in an uncaused way. Thus only one outcome of my decision-making process is possible." (Irwin) Obviously, inconsistency between the meaning of free will causes the conclusion of the previous research studies to become prone to faultiness.
Just like this last critique, the resolution deducted
from these past investigations can be interpreted differently from person to
person. Input on every beings’ behalf, though, increases the like hood of
eventually getting to a precise answer.
Works Cited
Irwin,
W. (2015, November 2). How to Live a Lie. The New York Times. Retrieved
October 16, 2017, from
https://opinionator.blogs.nytimes.com/2015/11/02/how-to-live-a-lie/
Siong
Soon, C., Brass, M., Heinze, H., & Haynes, J. (2008). Unconscious
determinants of free decisions in the human brain. Nature Neuroscience,
1-3. Retrieved October 15, 2017, from
https://luc.app.box.com/v/neuroseminar/file/216116077901
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