In my musings on this topic I’ve taken an approach that creates some metrics for evaluating whether free will is actually in play, and whether its qualities are adequately sustained in a “Goldilocks Zone” of operational efficacy. My conclusion is that free will is essentially emergent and fluid. In other words, the absolutes of a free will/no free will debate are a bit nonsensical, because we cannot step outside of our Universe to observe the infinite interdependencies of its beginning, middle and end. But we can assess the relative free will of our individual and collective existence, if we develop a careful enough way of describing it. We can understand it qualitatively. And because free will, liberty, freedom, individual sovereignty and autonomy all interrelate, I believe they should be incorporated into one semantic container in the course of that description.
So to explore these ideas in more detail, in The Goldilocks Zone of Integral Liberty: A Proposed Method of Differentiating Verifiable Free Will from Countervailing Illusions of Freedom, I go describe the generative components of free will this way:
“Free will is a synthesis of the subjective felt experience of free will, the intersubjective social agreements that ensure it, the interobjective systems and conditions that facilitate self-determinant choices and activities, participatory mechanisms that support and moderate these factors in the most diffused and egalitarian ways, and objective metrics for all of these factors that continually assess their efficacy and contribute to an ongoing synthesis.
To better define the key factors of a synthesis of integral liberty:
1. Subjective felt experience of free will as individual sovereignty over choices from moment-to-moment, as well as regarding future plans, as observed in the energization and active expression of four primary drives (to** exist,** to **express**, to **affect**, and to **adapt**).
2. Ongoing, constantly renewed and reinforced intersubjective social agreement that individual sovereignty should be collectively supported and maximized, acknowledging that without such agreement and intent, individual sovereignty will inevitably be either compromised, interfered with, or entirely inaccessible. Further, there should be ongoing communal engagement and dialectic around this agreement and its characteristics; this is a dynamic rather than static process, and would need to be customized to unique variables at cultural and community levels.
3. Interobjective systems, conditions and artifacts that foster the felt experience of individual sovereignty and ongoing intersubjective social agreement. Although still malleable and customizable, there would likely be little debate about these universal processes, and they would have cross-cultural value and representation as relatively static features and functions of society. Thus these become social objects, systems, artifacts and conditions that relate to each other and society in fixed ways, rather than via dialogical dynamics between individuals and groups.
4. Participatory mechanisms with built-in accountability for supporting, enriching, moderating and promoting all other factors in the most egalitarian, diffused and distributed fashion. These could include distributed, daily direct democracy; Open Source initiatives and petitions; regular community meetings and online forums; participatory economics; worker- owned cooperatives; community management of banks and land; as well as civic lotteries for citizen commissions and all levels of polycentric governance networks.
5. Objective metrics employed at frequent and regular intervals for all of these factors to assess their ongoing efficacy in generating the greatest authentic liberty, for the greatest number, for the greatest duration.”
Once we have defined free will according to these perspectives, we can begin to assess where we operate in the spectrum of freedom. Again - whether there is or is not free will in some absolute sense isn’t really a practical consideration, but whether we are or are not operating in a manner consistent with a felt reality of free will and its ongoing mental causation is, I think, quite useful.
My 2 cents.
From Quora post: https://www.quora.com/What-arguments-are-there-for-or-against-the-existence-of-free-will/answer/T-Collins-Logan
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