The idea of free will is both enabled and hampered by the understanding that we live in a universe of causes and effects. Without cause and effect, how could we hope to exercise free will? However, in a universe of cause and effect how can we be sure that our will is free from the influence of complex causal relationships? We generally engage with causality in a fairly loose way. I might say for example that I was late for work because the traffic was heavy or my energy bills have increased because oil is more expensive. In so doing I’m simplifying causality by failing to account for all of the factors. We also tend to consider snapshots of action. Yes, I might be late because traffic was heavy but the traffic might be heavy because someone’s car stopped working. Their car might have broken down because the owner failed to get it serviced etc. etc. along numerous causal chains. Our ideas about will and free will are also pretty fuzzy but seem to center on conscious choice, self-determination, independence and action initiation e.g.:
Will: “the faculty by which a person decides on and initiates action.” (http://www.oxforddictionaries.com/definition/english/will)
Will: “the faculty of conscious and especially of deliberate action; the power of control the mind has over its own actions” (http://www.dictionary.com/browse/will)
Free will: “the power of acting without the constraint of necessity or fate; the ability to act at one’s own discretion.” (http://www.oxforddictionaries.com/definition/english/free-will)
Free will: “the ability to decide what to do independently of any outside influence” (http://dictionary.cambridge.org/dictionary/english/free-will)
If we agree that “will” is a word we use to describe the mechanics of decision-making and action-initiation in a person then perhaps we can say that “free will” is a word we use to describe the operation of decision-making and action-initiation in a person without external influence.
Let’s consider a scenario where I place my hand on a hot surface and rapidly withdraw it. The act of withdrawing my hand is a reflex, an involuntary response. Sensory nerve impulses travel from my hand to my spine and motor nerve impulses are sent from my spine to my arm. There is no processing in my brain, no thought nor decision-making. We can comfortably say that there is no free will involved in this process. Let’s imagine another scenario. I’m sitting in a park and I suddenly become aware of a dark, rapidly moving shape approaching me and I dodge it. I look at the object and realise it was a ball. Here a stream of basic visual data is very quickly processed by my brain. The processing determines that there is a risk the shape will hit me. There is an instinct that such an occurrence could be a danger to me and a message is sent from my brain to my limbs to move. When the potential threat has passed I take the time to identify the shape. Things happen too quickly for me to consciously consider the situation, there is an imperative for action and there is no space for free will. Now imagine that I see the ball approaching me from some distance. Since my instincts don’t tell me I’m in immediate danger, the problem of the ball shifts to my consciousness. I identify the shape and it’s likely characteristics, consider potential ways to act that may involve imagining outcomes, lock in the decision and act, perhaps attempting to kick the ball, catch it or simply moving. Of the three scenarios, the last seems to be the one where free will could occur and what sets it apart from the other two scenarios is consciousness.
The conscious component of choice-making involves considering a problem with regard to your knowledge, understanding and experience. It involves drawing on your experiences and it’s coloured by your emotions. You draw on these and your imagination to predict a course and then behave. This is not a seamlessly conscious process but appears to involve shifting parts of the problem in and out of consciousness. It feels seamless though, so it may be that our brains furnish us with a consistency of experience that isn’t really there. Humans are very good at spotting patterns and quickly acquire an appreciation for cause and effect. Recognising patterns of cause and effect allows us to predict outcomes, which means we can act with intent. When we act with intent and correctly predict the outcome of our actions we feel that we have control. If I pick up a pen and write my name I can feel confident that there are few factors outside my control that might cause my goal to fail. I feel I have a lot of control. If I pull the lever on a slot machine and hit the jackpot, did I do that? I certainly played an essential part but I appreciate that there are many determining factors outside my control so may choose to call the outcome lucky. The more control I feel I have the more I believe I am exercising my will.
It might be useful here to draw attention to the distinction between believing I have free will and it being true. By way of an analogy, when I was a teenager I used to play video games with my younger brother. He was too young to play against me but wanted to join in so I would give him an unplugged controller, play against the computer and pretend he was playing too. He believed he was playing the game. He thought he was controlling the character on the screen but there were factors at play that he was unaware of. Similarly, if there is free will it’s constrained by factors that we perceive and others we don’t. If our wills were immune to influence then advertising would be a waste of time and money. Awareness of some of the factors that influence our decision-making can cause us to feel more in control or help us to realise that we aren’t, but perceiving the chains that bind you doesn’t make you free. If we are aware that we may be subject to influences that we don’t perceive, how can we ever be certain that we are exercising free will?
If there is free will then it’s boundaries are determined by where we choose the delimit the individual. If we decide to view a person who has been schooled in approaching particular problems in particular ways as distinct from and responsible for the application of that schooling then we might say free will exists. My inclination though is to say that we each have the ability to make decisions and initiate action but that it is not possible to do so without external influence. There is a conceptual relationship between cause and effect, decision-making, action-initiation, perceived control and responsibility. There comes a culturally appointed time in a person’s life when they are considered to be responsible for who they are what they do. We don’t view young children as responsible because we don’t credited them with an understanding of the implications or their acions but understanding is a relative thing. There is often a fog at the edges of our decision-making into which causal links disappear from view. The clearing in the fog that surrounds us can give the impression of self-determination but if we choose to examine closely our beliefs, knowledge and strategies we’ll find the external influences. Free will as it is currently defined probably is an illusion but that doesn’t diminish what is means to be human. You can and will exercise choice, it just isn’t free from external influences.