Is free will a scientific problem?

By Neil Levy, The Florey Institute of Neuroscience and Mental Health

An American neuroscientist claims to have solved the problem of free will. Peter Tse, who works at Dartmouth College in New Hampshire, says that the key to free will lies in how neurons can rewire each other. But I would argue the problem of free will is a conceptual problem, not a scientific one.

In an article he recently published in New Scientist, and at much greater length in his book The Neural Basis of Free Will, Tse sets out his theory according to which neurons rewire each other. They can form temporary circuits, and alter the criteria to which they respond in the future.

Epictetus: The First Self-Help Philosopher?

A Greek philosopher of 1st and early 2nd centuries C.E., and an exponent of Stoic ethics notable for the consistency and power of his ethical thought and for effective methods of teaching. Epictetus' chief concerns are with integrity, self-management, and personal freedom, which he advocates by demanding of his students a thorough examination of two central ideas, the capacity he terms ‘volition’ (prohairesis) and the correct use of impressions (chrēsis tōn phantasiōn). Heartfelt and satirical by turns, Epictetus has had significant influence on the popular moralistic tradition, but he is more than a moraliser; his lucid resystematization and challenging application of Stoic ethics qualify him as an important philosopher in his own right.

Lessons in Secular Criticism, Thinking Out Loud 2012

“Secular criticism” is a term invented by Edward Said to combat the desire of much of modern thinking to reach for the transcendental, the very space philosophy wrested away from religion in the name of modernity. Stathis Gourgouris reinvokes the term “secular criticism” as a compass for addressing the necessity to reconceptualise the political space against religious tendencies of all kinds. Gourgouris will focus specifically on those parameters needed for societies to create new forms of collective reflection, interrogation, and action, which alter not only the current terrain of dominant politics but the very self-conceptualisation of what it means to be human. The most important dimension of the secular imagination is not the battle against religion per se, but the creation of radical conditions of social autonomy. Gourgouris will address these issues with the following series of lectures.