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Why it matters whether you believe in free will

by Rebecca Roache

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Scientific discoveries about how our behaviour is causally influenced often prompt the question of whether we have free will (for a general discussion, see here). This month, for example, the psychologist and criminologist Adrian Raine has been promoting his new book, The Anatomy of Violence, in which he argues that there are neuroscientific explanations of the behaviour of violent criminals. He argues that these explanations might be taken into account during sentencing, since they show that such criminals cannot control their violent behaviour to the same extent that (relatively) non-violent people can, and therefore that these criminals have reduced moral responsibility for their crimes. Our criminal justice system, along with our conceptions of praise and blame, and moral responsibility more generally, all presuppose that we have free will. If science can reveal it to be an illusion, some of the most fundamental features of our society are undermined.

The questions of exactly what free will is, and whether and how it can accommodate scientific discoveries about the causes of our behaviour, are primarily theoretical philosophical questions. Questions of theoretical philosophy—for example, those relating to metaphysics, epistemology, and philosophy of mind and language—are rarely viewed as highly relevant to people’s day-to-day lives (unlike questions of practical philosophy, such as those relating to ethics and morality). However, it turns out that the beliefs that people hold about free will are relevant. In the last five years, empirical evidence has linked reduced belief in free will with an increased willingness to cheat,1 increased aggression and reduced helpfulness,2 and reduced job performance.3 Even the way that the brain prepares for action differs depending on whether or not one believes in free will.4 If the results of these studies apply at a societal level, we should be very concerned about promoting the view that we do not have free will. But what can we do about it?Read More »Why it matters whether you believe in free will

Why are we not much, much, much better at parenting?

We’ve come a long way, as a species. And we’re better at many things than we ever were before – not just slightly better, but unimaginably, ridiculously better. We’re better at transporting people and objects, we’re better a killing, we’re better at preventing infectious diseases, we’re better at industrial production, agricultural and economic output, we’re better at communications and sharing of information.

But in some areas, we haven’t made such dramatic improvements. And one of those areas is parenting. We’re certainly better parents than our own great-great-grandparents, if we measure by outcomes, but the difference is of degree, not kind. Why is that?Read More »Why are we not much, much, much better at parenting?

Forced Physical Exercise as an Intervention for Mental Disorders?

Studies have shown that regular physical activity has benefits for mental health: exercise can help people to recover from depression and anxiety disorders. However, not all people like exercise, and a mental disorder like depression can additionally decrease motivation for physical activity. So the disorder itself might inhibit behaviour that helps to overcome it.

We would assume that pressurising people is no solution here: several studies have shown that restricting freedom of choice or control increases stress in both humans and animals. However, new research tentatively indicates that controllability might play a smaller role than expected when it comes to exercise, and that even forced exercise might protect against depression and anxiety symptoms:

Read More »Forced Physical Exercise as an Intervention for Mental Disorders?

Paracetamol Can Soften Our Moral Reactions

Our moral reactions are easily influenced by a variety of factors. One of them is anxiety. When people are confronted with disturbing experiences like mortality salience (i.e., being made aware of their own eventual death), they tend to affirm their moral beliefs. As a result, they feel inclined to punish moral transgression more harshly than they would without feeling fundamentally threatened. For example, in a now classical study people who objected to prostitution were asked to suggest a penalty for a woman arrested for prostitution. Participants who were led to reflect on their own mortality beforehand proposed a far higher bail than participants who thought about a less anxiety inducing topic. Such belief affirmation effects can also be evoked by psychologically disturbing experiences less severe than mortality salience. Hence, anxiety aroused by different situations can make our moral reactions more pronounced.

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The Way Forward: Mapping Brains and Finding Direction

According to a recent report in the New York Times, the United States government will soon announce plans to fund the Brain Activity Map. Modelled on the highly successful Human Genome Project, the Brain Activity Map is an effort to identify functional networks of neurons, possibly leading to a full understanding of how mental processes… Read More »The Way Forward: Mapping Brains and Finding Direction

Taj’s Choice

In a story reminiscent of the film ‘Sophie’s Choice’ Taj Mohammed, a refugee in afghanistan, tells the BBC that he chose to sell his six-year-old daughter Naghma to pay off a debt to a distant relative. To keep his family alive, he took out a loan of $2,500. When the relative demanded the money back, Taj’s three-year-old son and uncle had just died from the cold, and he had no means of repaying the debt. That’s when he took advice and offered his young daughter in lieu of the money.

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Pedophilia, Preemptive Imprisonment, and the Ethics of Predisposition

The first two weeks of 2013 were marked by a flurry of news articles considering “the new science” of pedophilia. Alan Zarembo’s article for the Los Angeles Times focused on the increasing consensus among researchers that pedophilia is a biological predisposition similar to heterosexuality or homosexuality. Rachel Aviv’s piece for The New Yorker shed light upon the practice of ‘civil commitment’ in the US, a process by which inmates may be kept in jail past their release date if a panel decides that they are at risk of molesting a child (even if there is no evidence that they have in the past). The Guardian’s Jon Henley quoted sources suggesting that perhaps some pedophilic relationships aren’t all that harmful after all. And Rush Limbaugh chimed in comparing the ‘normalization’ of pedophilia to the historical increase in the acceptance of homosexuality, suggesting that recognizing pedophilia as a sexual orientation would be tantamount to condoning child molestation.

So what does it all mean? While most people I talked to in the wake of these stories (I include myself) were fascinated by the novel scientific evidence and the compelling profiles of self-described pedophiles presented in these articles, we all seemed to have a difficult time wrapping our minds around the ethical considerations at play. Why does it matter for our moral appraisal of pedophiles whether pedophilia is innate or acquired? Is it wrong to imprison someone for a terrible crime that they have not yet committed but are at a “high risk” of committing in the future? And if we say that we can’t “blame” pedophiles for their attraction to children because it is not their “fault” – they were “born this way” – is it problematic to condemn individuals for acting upon these (and other harmful) desires if it can be shown that poor impulse control is similarly genetically predisposed? While I don’t get around to fully answering most of these questions in the following post, my aim is to tease out the highly interrelated issues underlying these questions with the goal of working towards a framework by which the moral landscape of pedophilia can be understood. Read More »Pedophilia, Preemptive Imprisonment, and the Ethics of Predisposition

Terminator studies and the silliness heuristic

The headlines are invariably illustrated with red-eyed robot heads: “I, Revolution: Scientists To Study Possibility Of Robot Apocalypse“. “Scientists investigate chances of robots taking over“. “‘Terminator’ risk to be investigated by scientists“. “Killer robots? Cambridge brains to assess AI risk“. “‘Terminator centre’ to open at Cambridge University: New faculty to study threat to humans from artificial intelligence“. “Cambridge boffins fear ‘Pandora’s Unboxing’ and RISE of the MACHINES: ‘You’re more likely to die from robots than cancer‘”…

The real story is that the The Cambridge Project for Existential Risk is planning to explore threats to the survival of the human species, including future technological risks. And among them are of course risks from autonomous machinery – risks that some people regard as significant, others as minuscule (see for example here, here and here). Should we spend valuable researcher time and grant money analysing such risks?

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The ethics of a chemical break-up

 UPDATE: AUDIO NOW AVAILABLE HERE.

Forthcoming talk: If I could just stop loving you: Anti-love biotechnology and the ethics of a chemical break-up

Date & Time: 30th Nov 2012 4:00pm-5:30pm
Description:

Abstract:  “Love hurts” – as the saying goes – and a certain degree of pain and difficulty in intimate relationships is unavoidable. Sometimes it may even be beneficial, since, as it is often argued, some types (and amounts) of suffering can lead to personal growth, self-discovery, and a range of other essential components of a life well-lived. But other times, love is downright dangerous. Either it can trap a person in a cycle of violence, as in some domestic abuse cases, or it can prevent a person from moving on with her life or forming healthier relationships. There other cases of problematic love as well:

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Technology is outrunning science

It’s a common trope that our technology is outrunning our wisdom: we have great technological power, so the argument goes, but not the wisdom to use it. Forget wisdom: technology is outrunning science! We have great technological power, but not the science to know what it does. In a recent bizarre  trial in Italy, scientists… Read More »Technology is outrunning science