Neil Levy presents a new theory of freedom and responsibility. He defends a particular account of consciousness—the global workspace view—and argues that consciousness plays an especially important role in action. There are good reasons to think that the naïve assumption, that consciousness is needed for moral responsibility, is in fact true.

Neil Levy presents an original theory of freedom and responsibility. Cognitive neuroscience and psychology provide a great deal of evidence that our actions are often shaped by information of which we are not conscious; some psychologists have concluded that we are actually conscious of very few of the facts we respond to. But most people seem to assume that we need to be conscious of the facts we respond to in order to be responsible for what we do. Some thinkers have argued that this naïve assumption is wrong, and we need not be conscious of these facts to be responsible, while others think it is correct and therefore we are never responsible. Levy argues that both views are wrong. He sets out and defends a particular account of consciousness—the global workspace view—and argues this account entails that consciousness plays an especially important role in action. We exercise sufficient control over the moral significance of our acts to be responsible for them only when we are conscious of the facts that give to our actions their moral character. Further, our actions are expressive of who we are as moral agents only when we are conscious of these same facts. There are therefore good reasons to think that the naïve assumption, that consciousness is needed for moral responsibility, is in fact true. Levy suggests that this entails that people are responsible less often than we might have thought, but the consciousness condition does not entail that we are never morally responsible.

Jose work present a basic theory of freedom and responsibility. Cognitive neuroscience and psychology provide a great deal of evidence that our actions are often shaped by information about which we are not conscious; Some psychologists have concluded that we are really conscious of very few facts whose responses we have. But most people start to believe that we need to be conscious of the facts which we do. Some thinkers have argued that this inexperienced notion is wrong, and we do not need to be conscious of these facts to be responsible, while others think that this is right and therefore we are never responsible. Jose's work argues that both views are wrong. He sets up a special account of the viewpoint of the Global Workspace and defends it and argues that this account emphasizes that consciousness plays a particularly important role in action. We have sufficient control over the moral importance of our acts, are only responsible for them when we are conscious of the facts which give our actions to their moral character. Apart from this, our work is expressed that we are only in the form of ethical agents when we are conscious of these same facts. Therefore, there are good reasons to think that for a naive feeling, moral responsibility requires consciousness, it is really true. Jose's work suggests that it insists that people are less responsible for what they have thought, but the state of consciousness does not show that we are not morally responsible.

Andrew Williams presents an original theory of freedom and responsibility. Cognitive neuroscience and psychology provide a great deal of evidence that our actions are often shaped by information of which we are not conscious; some psychologists have concluded that we are actually conscious of very few of the facts we respond to. But most people seem to assume that we need to be conscious of the facts we respond to in order to be responsible for what we do. Some thinkers have argued that this naive assumption is wrong, and we need not be conscious of these facts to be responsible, while others think it is correct and therefore we are never responsible.Williams argues that both views are wrong. He sets out and defends a particular account of consciousness--the global workspace view--and argues this account entails that consciousness plays an especially important role in action. We exercise sufficient control over the moral significance of our acts to be responsible for them only when we are conscious of the facts that give to our actions their moral character. Further, our actions are expressive of who we are as moral agents only when we are conscious of these same facts. There are therefore good reasons to think that the naive assumption, that consciousness is needed for moral responsibility, is in fact true. Williams suggests that this entails that people are responsible less often than we might have thought, but the consciousness condition does not entail that we are never morally responsible.

Cognitive neuroscience and psychology provide a great deal of evidence that our actions are often shaped by information of which we are not conscious; some psychologists have concluded that we are actually conscious of very few of the facts we respond to. But most people seem to assume that we need to be conscious of the facts we respond to in order to be responsible for what we do. Some thinkers have argued that this naive assumption is wrong, and we need not be conscious of these facts to be responsible, while others think it is correct and therefore we are never responsible. David argues that both views are wrong. He sets out and defends a particular account of consciousness--the global workspace view--and argues this account entails that consciousness plays an especially important role in action. We exercise sufficient control over the moral significance of our acts to be responsible for them only when we are conscious of the facts that give to our actions their moral character. Further, our actions are expressive of who we are as moral agents only when we are conscious of these same facts.

Willene Rose presents an original theory of freedom and responsibility. Cognitive neuroscience and psychology provide a great deal of evidence that our actions are often shaped by information of which we are not conscious; some psychologists have concluded that we are actually conscious of very few of the facts we respond to. But most people seem to assume that we need to be conscious of the facts we respond to in order to be responsible for what we do. Some thinkers have argued that this naive assumption is wrong, and we need not be conscious of these facts to be responsible, while others think it is correct and therefore we are never responsible.

Fredrick Moreno presents an original theory of freedom and responsibility. Cognitive neuroscience and psychology provide a great deal of evidence that our actions are often shaped by information of which we are not conscious; some psychologists have concluded that we are actually conscious of very few of the facts we respond to. But most people seem to assume that we need to be conscious of the facts we respond to in order to be responsible for what we do. Some thinkers have argued that this naive assumption is wrong, and we need not be conscious of these facts to be responsible, while others think it is correct and therefore we are never responsible. He argues that both views are wrong.