A major goal for compatibilists is to avoid the luck problem and to include all the facts from neuroscience and natural science in general which purportedly show that the brain works in a law-governed and causal way like any other part of nature. Libertarians, for their part, want to avoid the manipulation argument and demonstrate that very common and deep seated convictions about freedom and responsibility are true: it can really be fundamentally up to us as agents to determine that the future should be either A or B. This book presents a theory of free will which integrates the main motivations of compatibilists and libertarians, while at the same time avoiding their problems. The so-called event-causal libertarianism is the libertarian account closest to compatibilitsm, as it claims there is indeterminism in the mind of an agent. The charge of compatibilists, however, is that this position is impaired by the problem of luck. This book is unique in arguing that free will in a strong sense of the term does not require indeterminism in the brain, only indeterminism somewhere in the world which there plausibly is.

A major goal for compatibilists is to avoid the luck problem and to include all the facts from neuroscience and natural science in general which purportedly show that the brain works in a law-governed and causal way like any other part of nature. Libertarians, for their part, want to avoid the manipulation argument and demonstrate that very common and deep seated convictions about freedom and responsibility are true: it can really be fundamentally up to us as agents to determine that the future should be either A or B. This book presents a theory of free will which integrates the main motivations of compatibilists and libertarians, while at the same time avoiding their problems. The so-called event-causal libertarianism is the libertarian account closest to compatibilitsm, as it claims there is indeterminism in the mind of an agent. The charge of compatibilists, however, is that this position is impaired by the problem of luck. This book is unique in arguing that free will in a strong sense of the term does not require indeterminism in the brain, only indeterminism somewhere in the world which there plausibly is.

The issues of mental causation, consciousness, and free will have vexed philosophers since Plato. This book examines these unresolved issues from a neuroscientific perspective. In contrast with philosophers who use logic rather than data to argue whether mental causation or consciousness can exist given unproven first assumptions, Tse proposes that we instead listen to what neurons have to say. Because the brain must already embody a solution to the mind--body problem, why not focus on how the brain actually realizes mental causation? Tse draws on exciting recent neuroscientific data concerning how informational causation is realized in physical causation at the level of NMDA receptors, synapses, dendrites, neurons, and neuronal circuits. He argues that a particular kind of strong free will and downward mental causation are realized in rapid synaptic plasticity. Recent neurophysiological breakthroughs reveal that neurons function as criterial assessors of their inputs, which then change the criteria that will make other neurons fire in the future. Such informational causation cannot change the physical basis of information realized in the present, but it can change the physical basis of information that may be realized in the immediate future. This gets around the standard argument against free will centered on the impossibility of self-causation. Tse explores the ways that mental causation and qualia might be realized in this kind of neuronal and associated information-processing architecture, and considers the psychological and philosophical implications of having such an architecture realized in our brains.

This book aims to show that recent developments in neuroscience permit a defense of free will. Through language, human beings can escape strict biological determinism.

From the New York Times bestselling author of The End of Faith, a thought-provoking, "brilliant and witty" (Oliver Sacks) look at the notion of free will—and the implications that it is an illusion. A belief in free will touches nearly everything that human beings value. It is difficult to think about law, politics, religion, public policy, intimate relationships, morality—as well as feelings of remorse or personal achievement—without first imagining that every person is the true source of his or her thoughts and actions. And yet the facts tell us that free will is an illusion. In this enlightening book, Sam Harris argues that this truth about the human mind does not undermine morality or diminish the importance of social and political freedom, but it can and should change the way we think about some of the most important questions in life.

The author of the world wide best-seller, Small Is Beautiful, now tackles the subject of Man, the World, and the Meaning of Living. Schumacher writes about man's relation to the world. man has obligations -- to other men, to the earth, to progress and technology, but most importantly himself. If man can fulfill these obligations, then and only then can he enjoy a real relationship with the world, then and only then can he know the meaning of living. Schumacher says we need maps: a "map of knowledge" and a "map of living." The concern of the mapmaker--in this instance, Schumacher--is to find for everything it's proper place. Things out of place tend to get lost; they become invisible and there proper places end to be filled by other things that ought not be there at all and therefore serve to mislead. A Guide for the Perplexed teaches us to be our own map makers. This constantly surprising, always stimulating book will be welcomed by a large audience, including the many new fans who believe strongly in what Schumacher has to say.

Focusing on the rich and variegated cluster of Indic philosophical traditions as they developed from the late Vedic period up to the pre-modern period, this book offers an understanding, according to each school, of the nature of free will and agency.