One common definition of "free will" is that a person can decide or choose among multiple alternatives without being forced by physical laws, luck, fate, or divine will. Most of us feel that there are situations where we are in charge of our choices and no outside force compels us to make a particular choice. But it is fashionable these days for scientists to insist that free will is an illusion. In fact, they claim, without evidence, that consciousness cannot do anything. It just observes a little of what the magnificent unconscious mind does. The possibility that conscious thought programs neural circuitry escapes their biased thinking.
People
who believe that humans have no free will are hard-pressed to explain why no
one is responsible for their choices and actions. What is it that compels
foolish or deviant behavior? Who or what compels us to accept one moral code
over any other? Who or what compels us to believe in God or to be an atheist? Who
or what compels us to become a certain kind of person, with no option to
"improve" itself in any self-determined way? Learning experiences may
bias our choices, but we are free to reject learning that does not serve us
well. Wise people do that.
Human
brains make choices consciously and unconsciously by real-time evaluation of
alternatives in terms of the anticipated usefulness of previous learning from
other situations. This learning occurs in the context of the learned sense of
self, which begins unconsciously in the womb, as neural connections construct a
map of body parts. The conscious brain is aware that it is aware of choice
processing and makes decisions in light of such understanding. When a given
alternative choice is not forced, the conscious mind is aware that it is not
obliged to accept any one choice but is "free" to select any one of
the available options. We may be creative by consciously constructing other alternatives
than the ones presented. Such realization might even guide many decisions at the
subconscious level. In any case, neural networks weigh the probable value of
each alternative and collectively reach a "decision" by inhibiting
networks that lead to less-favored alternatives. Thus, network activity
underlying the preferred choice prevails and leads to a selective willed
action. What governs the network activity causing the final choice is the
activity in other networks, which in turn is governed by stored memories and
real-time processing of the current choice contingencies.
What
usually gets left out of free-will discussions is the question of how a brain
establishes stored-memory preferences and how it evaluates current
contingencies. These functions surely cause things to happen, but what is the
cause of the cause? Any given brain can choose within certain limits of its
learning experiences and stored memory. We govern those choices by what a brain
has learned about the self-interest value associated with given contingencies.
Brain circuitry assigns value, and values chosen are largely optional choices.
The conscious brain directs the choices that govern value formation,
reinforcement, and preservation in memory.
Now
we are confronted with explaining how neural circuit impulse patterns (CIPs)
representing the sense of self can have a free will. First, I reason that each
person's brain has a conscious Avatar that acts as an active agent to act in
the world on embodied brain's behalf, as explained more completely in my recent
book. This is reminiscent of the 3rd Century idea of a homunculus, a "little
person" inside the brain. A modern view is that this homunculus exists in
the form of mapped circuitry within a more global workspace.
Certain
maps are created under genetic control. These include the topographic map of
the body in the sensory and motor cortices. Then there is the capacity for
real-time construction of maps of the body location in space that resides in
circuitry of the hippocampus and entorhinal cortex. Other maps are created from
learning experience from the near-infinite circuit capacity of association
cortex. What these maps learn is stored in memory as facilitated circuit
synapses and deployed "on-line" in the form of CIP representations of
what was originally learned. New learning likewise exists as CIP
representations in network populations. Thus, what has been learned is stored
as memories that can be accessed later in decision- and choice-making.
The
conscious Avatar itself is a constellation of certain CIPs representing the
conscious-agent sense of self. Certainly, by definition, the Avatar can make
choices and decisions. Avatar choices can be implemented unconsciously, because
Avatar circuitry is embedded in the global workspace of unconscious mind. Wakefulness
releases consciousness to make its own choices and decisions. Avatar processing
is neither random nor inevitable, and presumably can occur with more degrees of
freedom than found in unconscious mind. Avatar processing more likely
progresses via non-linear chaotic dynamics than by linear deterministic
processing.
If
the conscious Avatar exists as a set of CIPs, how can something as
"impersonal" and physiological as that have any kind of
"will," much less free will? Consider that the "virtual you"
is your Avatar. Let us recall that "will" is little more than an
intent that couples bodily actions to achieve the intent. This kind of thinking
does also occur in the circuitry that controls unconscious minds. These
circuits automatically generate actions in response to conditions that call for
a response. Such actions are stereotyped and inflexible, but not when there is
conscious regulation.
Each
choice alternative is represented as circuit impulse patterns (CIPs) within a group
of neurons. Each group's activity interacts with the others―and with the CIP
representation of the conscious Avatar. The Avatar CIP is poised to influence
activity in the alternative sub-populations and thus can help direct the final
processing result.
The
Avatar must have some criteria to bias a given option. Those criteria have been
learned and remembered. The Avatar CIP activity can modulate the
alternative-choice representations in the context of self-awareness according
to past learning and value assessments of current contingencies. The existence
of bias does argue for determinism at this stage of choice making, but the bias
could have been created earlier by conscious free-will reasoning and value
assessments.
While
it is true that genetics and experience help program the Avatar circuitry, the
Avatar does its own non-linear processing and makes choices about who to
interact with and what experiences to value, promote, and allow. The Avatar can
insist that it has a need to remember some lessons of experience and makes it a
point to remember them. In short, the Avatar gets to help shape what it becomes.
It
seems to this Avatar that current debates about determinism and free will tend
to obscure the important matters of our humanness. Free will debates distract
us from a proper framing of the issues about human choices and personal
responsibility.
Sources:
Klemm, W. R. (2014). Mental Biology: The New Science of How
the Brain and Mind Relate. New York: Prometheus.
Klemm, W. R. (2016). Making a Scientific Case for Conscious
Agency and Free Will. New York: Academic Press.