I should clarify that I’m not arguing for libertarianism here, just trying to understand the appeal of (and sometimes arguing against) compatibilism.
The major appeal of compatibilism for me is that there is an actual model, describing how freedom of will works, how it depends on the notion of possibility, allows to distinguish between entities that have free will and entities who do not and how it corresponds to the layman intuitions and usage of the term and adds up to normality while solving practical matters such as the questions of personal responsibility.
I’ve yet to see anything with similar level of clarity from any other perspective on the matter.
So the only way to rescue the concept is to define free will in such a way that we only need to explain why we feel like we have the thing we vaguely gesture at when we talk about libertarian free will.
I don’t think that the explanation I’ve given you can be said to be just about the feeling of free will. It’s part of it. But also it explains the actual decision making algorith, corresponding to these feelings. This algorith is executing in reality. And having this algorithm being executed on your brain gives new abilities compared to not having one (back to a person and a rock example). Neither this algorithm is just about your beliefs. At this moment calling it “an illusion” seems very semantically weird to me. Especially when there isn’t a propper model of what non-illusion supposed to be.
Could you help me understand why your choice of definitions is like that? Do you call it illusion because the outcomes you deem possible are not meta-possible: only one will be the output of your decision making algorithm and so only one can really happen? But isn’t it the same with indeterminism? Or is it because the possible futures in your mind do not correspond to something outside of it?
I agree that your model is clearer and probably more useful than any libertarian model I’m aware of (with the possible exception, when it comes to clarity, of some simple models that are technically libertarian but not very interesting).
Do you call it illusion because the outcomes you deem possible are not meta-possible: only one will be the output of your decision making algorithm and so only one can really happen?
Something like that. The SEP says “For most newcomers to the problem of free will, it will seem obvious that an action is up to an agent only if she had the freedom to do otherwise.”, and basically I a) have not let go of that naive conception of free will, and b) reject the analyses of ‘freedom to do otherwise’ that are consistent with complete physical determinism.
I know it seems like the alternatives are worse; I remember getting excited about reading a bunch of Serious Philosophy about free will, only to find that the libertarian models that weren’t completely mysterious were all like ‘mostly determinism, but maybe some randomness happens inside the brain at a crucial moment, and then everything downstream of that counts as free will for some reason’.
But basically I think there’s enough of a crack in our understanding of the world to allow for the possibility that either a) a brilliant theory of libertarian free will will emerge and receive some support from, or at least remain consistent with, developments in physics; or b) libertarian free will is real but just inherently baffling, like consciousness (qualia) or some of the impossible ontological questions.
But what’s the difference between determinist and indeterminist universes here? In any case we have a decision making algorithm. In any case there will be only one actual output of it. The only difference I see is something that can be called “unpredictability in principle” or “desicion instability”. If we run the exact same decision making algorithm again in the exact same context multiple times, in determenist universe we get the exact same output every time, while in indeterminist universe the outputs will differ. So it leads us to this completely unsatisfying perspective:
‘mostly determinism, but maybe some randomness happens inside the brain at a crucial moment, and then everything downstream of that counts as free will for some reason’.
Notice also, that even if it’s impossible to actually run the same decision making algorithm in the same context from inside this determinist universe, this will still not be satisfying for your intuition. Because what if someone outside of the universe is recreating a whole simulation of our universe in exact details and thus completely able to predict my desicions? It doesn’t even matter if these beings outside of the universe with their simulation exist. It’s just the principle of things.
And the thing is, the intition of requiring “desicion instability” isn’t that obvious for the newcomer to the problem of free will. It’s a specific and weird bullet to swallow. How do people arrive to this? I suspect that it goes something like that: When we imagine multiple exact replications of our decision making algorithm always comming to the same conclusion, it feels that we are not free to come to the other conclusion, thus our desicion making isn’t free in the first place. I think this is a very subtle goalpost shift.
Originally we do not demand from the concept of freedom of will the ability to retroactively change our desicions. When you make a choice five minutes ago, you do not claim to not have free will unless you can timetravel back and make a different choice. We can not change the choice we’ve already made. But it doesn’t mean that this choice wasn’t free.
The situation with recreating you desicion making algorithm in exact same conditions as before is exactly that. You’ve already made the choice. And now you can’t retroactively make it different. But this doesn’t mean that this choice wasn’t free in the first place.
But basically I think there’s enough of a crack in our understanding of the world to allow for the possibility that either a) a brilliant theory of libertarian free will will emerge and receive some support from, or at least remain consistent with, developments in physics; or b) libertarian free will is real but just inherently baffling, like consciousness (qualia) or some of the impossible ontological questions.
I think there is a case for a “Generalised God of the Gaps” principle to be made here.
The only difference I see is something that can be called “unpredictability in principle” or “desicion instability”.
Note that there is no fact that decision-making actually is an algorithm: that’s just an assumption rationalists favour.
Note that everyone subjectively experiences an amount of “decision instability”—you might be unable to make a decision , or immediately regret a decision.
So the territory is much more in favour of decision instability than your favoured map.
a) a brilliant theory of libertarian free will will emerge and receive some support from, or at least remain consistent with, developments in physics;
Some libertarians already have mechanistic (up to indeterminism) theories, eg. Robert Kane.
The major appeal of compatibilism for me is that there is an actual model, describing how freedom of will works,
ie., it doesn’t. Compatibilism has to manage expectations.
But also it explains the actual decision making algorith, corresponding to these feelings.
Libertarians can say that free agency is the execution of an algorithm, too. It’s just that it would be an indeterministic algorithm.
(Incidentally, no one has put forward any reason that any algorithm should feel like anything).
Do you call it illusion because the outcomes you deem possible are not meta-possible: only one will be the output of your decision making algorithm and so only one can really happen? But isn’t it the same with indeterminism?
No. An indeterministic coin-flip has two really possible outcomes.
Libertarians can say that free agency is the execution of an algorithm, too. It’s just that it would be an indeterministic algorithm.
Libertarian algorithmic explanation have to be quite different from compatibilist one. At least, it needs to account for the source of connection between possible futures in your mind and ‘real’ possible futures, the nature of this ‘realness’, has its own different way to reduce ‘couldness’ and ‘possibility’ to being, has a model of what happens to all the alternative future branches, how previously undeterminable events become determinated by actually happening in the present and how combination of determinable and indeterminable events produce free will. If you think these are answered questions, please make a separate post about it.
(Incidentally, no one has put forward any reason that any algorithm should feel like anything).
Not really relevant, but here is a reason for you. Feeling X is having a representation of X in your model of self. Some things are encoded to have representation in it and some are not, depending on whether this information is deemed important for central planning agent by evolution. Global desicion making is extremely important and maybe even the reason why central planning agent exists in the first place, so the steps of this algorithm are encoded in the model of the self.
No. An indeterministic coin-flip has two really possible outcomes.
Call them real as much as you want, it’s still either head or tails, when you actually flipped the coin, not both.
ie., it doesn’t.
Sigh. We’ve had multiple opportunities to discuss these issues before and sadly you haven’t manage to explain anything about libertarianism to my satisfaction and kept talking pass me. Not sure whether it’s more of your fault or mine but In any case I’d like to discuss these questions with someone who I have more hope of understanding my position and explaining theirs. So this is my last reply to you in this thread. I repeat my request to write your own post on the matter if you think you have something to say. Frankly, I find the fact that you write replies in a thread addressed to compatibilists, a bit gauche.
Libertarian algorithmic explanation have to be quite different from compatibilist one
Of course: they have to explain more.
At least, it needs to account for the source of connection between possible futures in your mind and ‘real’ possible futures,
Of course, but that’s just a special case of accurate map-making, not some completely unique problem.
the nature of this ‘realness’
Determinism is a special case of indeterminism. Indeterminism is tautologically equivalent to real possibilities. Since determinism is a special case, it is more in need of defense than the special case.
I explained that in my PM of 1st July 2022, which you never replied to.
I previously said that determinism is just a special case of indeterminism where some of the transitions have probabilities less than 1.0. Likewise,a causal diagram is a special case of a probabilistic state transition diagram.
.
If a causal diagram is a full explanation of determinism, a probabilistic state transition diagram is a full explanation of indeterminism.
What, in general is the problem? If you know what a word means , it is usually easy figure out what the opposite means. “Poor” means not-rich … so if you know what “rich” means without additional information or additional concepts. Why would “indeterminism” be an exception to rule?development/1592730043_ch44lev1sec4.html
If a causal diagram is a full explanation of determinism, a probabilistic state transition diagram is a full explanation of indeterminism.
What, in general is the problem? If you know what a word means , it is usually easy figure out what the opposite means. “Poor” means not-rich … so if you know what “rich” means without additional information or additional concepts. Why would “indeterminism” be an exception to rule?
how previously undeterminable events become determinated by actually happening in the present and how combination of determinable and indeterminable events produce free will. If you think these are answered questions, please make a separate post about it.
No libertarian makes the claim that undeterminable events become determined. Undetermined future events eventually happen..which does not make them causally determinist in retrospect. (Once they have happened, we can determine their values, but that is a different sense of “determine”).
I have already explained that in my July 1st reply, quoting previous explanations I had already given.
It just seems that it’s the way the universe is. And while not a really satisfying answer it at least makes sense. If the universe allows causality—no surprise that we have causality. Compare to this: universe doesn’t allow some things to be determinable but we still somehow are able to determine them. - This seems as an obvious contradiction to me and is the reason I can’t grasp an understanding of indeterminism on a gut level
It’s not a contradiction because the two “determines” mean different things.
That’s conflating two meanings of “determined”. There’s an epistemic meaning by which you “determine” that something has happened, you gain positive or “determinate”.knowledge of it. And there’s causal determinism, the idea that a situation can only turn out out or evolve in one particular way. They are related , but not in such a way that you can infer causal determinism from epistemic determinism. You can have determinate knowledge of an indeterminate coin flip.
Feeling X is having a representation of X in your model of self
No one has put forward.a reason why having a representation of X should feel like anything.
Call them real as much as you want, it’s still either head or tails, when you actually flipped the coin, not both.
You are saying what...? That there cannot have been two possibilities, because there is only one actuality? But that there can be is the whole point of the word “possibility”, even for in-the-mind possibilities.
We’ve had multiple opportunities to discuss these issues before and sadly you haven’t manage to explain anything about libertarianism to my satisfaction
You ignored my long message of July 1st. It’s not that I am not trying to communicate.
The major appeal of compatibilism for me is that there is an actual model, describing how freedom of will works, how it depends on the notion of possibility, allows to distinguish between entities that have free will and entities who do not and how it corresponds to the layman intuitions and usage of the term and adds up to normality while solving practical matters such as the questions of personal responsibility.
I’ve yet to see anything with similar level of clarity from any other perspective on the matter.
I don’t think that the explanation I’ve given you can be said to be just about the feeling of free will. It’s part of it. But also it explains the actual decision making algorith, corresponding to these feelings. This algorith is executing in reality. And having this algorithm being executed on your brain gives new abilities compared to not having one (back to a person and a rock example). Neither this algorithm is just about your beliefs. At this moment calling it “an illusion” seems very semantically weird to me. Especially when there isn’t a propper model of what non-illusion supposed to be.
Could you help me understand why your choice of definitions is like that? Do you call it illusion because the outcomes you deem possible are not meta-possible: only one will be the output of your decision making algorithm and so only one can really happen? But isn’t it the same with indeterminism? Or is it because the possible futures in your mind do not correspond to something outside of it?
I agree that your model is clearer and probably more useful than any libertarian model I’m aware of (with the possible exception, when it comes to clarity, of some simple models that are technically libertarian but not very interesting).
Something like that. The SEP says “For most newcomers to the problem of free will, it will seem obvious that an action is up to an agent only if she had the freedom to do otherwise.”, and basically I a) have not let go of that naive conception of free will, and b) reject the analyses of ‘freedom to do otherwise’ that are consistent with complete physical determinism.
I know it seems like the alternatives are worse; I remember getting excited about reading a bunch of Serious Philosophy about free will, only to find that the libertarian models that weren’t completely mysterious were all like ‘mostly determinism, but maybe some randomness happens inside the brain at a crucial moment, and then everything downstream of that counts as free will for some reason’.
But basically I think there’s enough of a crack in our understanding of the world to allow for the possibility that either a) a brilliant theory of libertarian free will will emerge and receive some support from, or at least remain consistent with, developments in physics; or b) libertarian free will is real but just inherently baffling, like consciousness (qualia) or some of the impossible ontological questions.
But what’s the difference between determinist and indeterminist universes here? In any case we have a decision making algorithm. In any case there will be only one actual output of it. The only difference I see is something that can be called “unpredictability in principle” or “desicion instability”. If we run the exact same decision making algorithm again in the exact same context multiple times, in determenist universe we get the exact same output every time, while in indeterminist universe the outputs will differ. So it leads us to this completely unsatisfying perspective:
Notice also, that even if it’s impossible to actually run the same decision making algorithm in the same context from inside this determinist universe, this will still not be satisfying for your intuition. Because what if someone outside of the universe is recreating a whole simulation of our universe in exact details and thus completely able to predict my desicions? It doesn’t even matter if these beings outside of the universe with their simulation exist. It’s just the principle of things.
And the thing is, the intition of requiring “desicion instability” isn’t that obvious for the newcomer to the problem of free will. It’s a specific and weird bullet to swallow. How do people arrive to this? I suspect that it goes something like that: When we imagine multiple exact replications of our decision making algorithm always comming to the same conclusion, it feels that we are not free to come to the other conclusion, thus our desicion making isn’t free in the first place. I think this is a very subtle goalpost shift.
Originally we do not demand from the concept of freedom of will the ability to retroactively change our desicions. When you make a choice five minutes ago, you do not claim to not have free will unless you can timetravel back and make a different choice. We can not change the choice we’ve already made. But it doesn’t mean that this choice wasn’t free.
The situation with recreating you desicion making algorithm in exact same conditions as before is exactly that. You’ve already made the choice. And now you can’t retroactively make it different. But this doesn’t mean that this choice wasn’t free in the first place.
I think there is a case for a “Generalised God of the Gaps” principle to be made here.
Note that there is no fact that decision-making actually is an algorithm: that’s just an assumption rationalists favour.
Note that everyone subjectively experiences an amount of “decision instability”—you might be unable to make a decision , or immediately regret a decision.
So the territory is much more in favour of decision instability than your favoured map.
Some libertarians already have mechanistic (up to indeterminism) theories, eg. Robert Kane.
ie., it doesn’t. Compatibilism has to manage expectations.
Libertarians can say that free agency is the execution of an algorithm, too. It’s just that it would be an indeterministic algorithm.
(Incidentally, no one has put forward any reason that any algorithm should feel like anything).
No. An indeterministic coin-flip has two really possible outcomes.
Libertarian algorithmic explanation have to be quite different from compatibilist one. At least, it needs to account for the source of connection between possible futures in your mind and ‘real’ possible futures, the nature of this ‘realness’, has its own different way to reduce ‘couldness’ and ‘possibility’ to being, has a model of what happens to all the alternative future branches, how previously undeterminable events become determinated by actually happening in the present and how combination of determinable and indeterminable events produce free will. If you think these are answered questions, please make a separate post about it.
Not really relevant, but here is a reason for you. Feeling X is having a representation of X in your model of self. Some things are encoded to have representation in it and some are not, depending on whether this information is deemed important for central planning agent by evolution. Global desicion making is extremely important and maybe even the reason why central planning agent exists in the first place, so the steps of this algorithm are encoded in the model of the self.
Call them real as much as you want, it’s still either head or tails, when you actually flipped the coin, not both.
Sigh. We’ve had multiple opportunities to discuss these issues before and sadly you haven’t manage to explain anything about libertarianism to my satisfaction and kept talking pass me. Not sure whether it’s more of your fault or mine but In any case I’d like to discuss these questions with someone who I have more hope of understanding my position and explaining theirs. So this is my last reply to you in this thread. I repeat my request to write your own post on the matter if you think you have something to say. Frankly, I find the fact that you write replies in a thread addressed to compatibilists, a bit gauche.
Of course: they have to explain more.
Of course, but that’s just a special case of accurate map-making, not some completely unique problem.
Determinism is a special case of indeterminism. Indeterminism is tautologically equivalent to real possibilities. Since determinism is a special case, it is more in need of defense than the special case.
I explained that in my PM of 1st July 2022, which you never replied to.
No libertarian makes the claim that undeterminable events become determined. Undetermined future events eventually happen..which does not make them causally determinist in retrospect. (Once they have happened, we can determine their values, but that is a different sense of “determine”).
I have already explained that in my July 1st reply, quoting previous explanations I had already given.
No one has put forward.a reason why having a representation of X should feel like anything.
You are saying what...? That there cannot have been two possibilities, because there is only one actuality? But that there can be is the whole point of the word “possibility”, even for in-the-mind possibilities.
You ignored my long message of July 1st. It’s not that I am not trying to communicate.