display all the ideas for this combination of texts
8 ideas
7861 | Libet says the processes initiated in the cortex can still be consciously changed [Libet, by Papineau] |
Full Idea: Libet himself points out that the conscious decisions still have the power to 'endorse' or 'cancel', so to speak, the processes initiated by the earlier cortical activity: no action will result if the action's execution is consciously countermanded. | |
From: report of Benjamin Libet (Unconscious Cerebral Initiative [1985]) by David Papineau - Thinking about Consciousness 1.4 | |
A reaction: This is why Libet's findings do not imply 'epiphenomenalism'. It seems that part of a decisive action is non-conscious, undermining the all-or-nothing view of consciousness. Searle tries to smuggle in free will at this point (Idea 3817). |
6660 | Libet found conscious choice 0.2 secs before movement, well after unconscious 'readiness potential' [Libet, by Lowe] |
Full Idea: Libet found that a subject's conscious choice to move was about a fifth of a second before movement, and thus later than the onset of the brain's so-called 'readiness potential', which seems to imply that unconscious processes initiates action. | |
From: report of Benjamin Libet (Unconscious Cerebral Initiative [1985]) by E.J. Lowe - Introduction to the Philosophy of Mind Ch.9 | |
A reaction: Of great interest to philosophers! It seems to make conscious choices epiphenomenal. The key move, I think, is to give up the idea of consciousness as being all-or-nothing. My actions are still initiated by 'me', but 'me' shades off into unconsciousness. |
23918 | Akrasia is the clash of two feelings - goodness and pleasure [Aristotle] |
Full Idea: The discord between the good and the pleasant in one's feelings is lack of self-control. | |
From: Aristotle (Eudemian Ethics [c.333 BCE], 1237a08) | |
A reaction: A nice clear statement of his view, which opposes the view of Socrates that akrasia is a failure of reason or judgement. Goodness seems to be treated here as a feeling, which is unusual. |
22515 | Choice results when deliberation brings together an opinion with an inclination [Aristotle] |
Full Idea: Choice is neither simply wish nor opinion, but opinion together with inclination, whenever as a result of deliberation they are brought to a conclusion. | |
From: Aristotle (Eudemian Ethics [c.333 BCE], 1227a04) | |
A reaction: This seems to be the earliest appearance of the belief-plus-desire theory of action, which is often associated with Hume. A choice does not necessarily result from having the inclination and the appropriate opinion. Laziness! |
22508 | Unlike in inanimate things, in animate things actions have more than one starting point [Aristotle] |
Full Idea: In inanimate things the starting-point is single, in animate things there is more than one; for inclination and reason are not always in harmony. | |
From: Aristotle (Eudemian Ethics [c.333 BCE], 1224a24) | |
A reaction: It is important that this seems to include non-human animals. We see animals avoid something which they desire, presumably because they detect a danger. They may be conflicting desires, but it is rational to prioritise dangers. |
22514 | The deliberative part of the soul discerns explanatory causes [Aristotle] |
Full Idea: That part of the soul is deliberative which is capable of discerning a cause: the reason for the sake of which - which is one of the causes - 'cause' being something because-of-which. | |
From: Aristotle (Eudemian Ethics [c.333 BCE], 1226b26) | |
A reaction: I take because-of-which to be the correct explanation. Since my model of practical reasoning is partly forensic detection, this seems right. Sherlock Holmes spots causes. |
23319 | We are responsible if our actions reflect our motivation [Aristotle, by Frede,M] |
Full Idea: For Aristotle, for us to be responsible for what we do, our action has to somehow reflect our motivation. | |
From: report of Aristotle (Eudemian Ethics [c.333 BCE], 1224a07) by Michael Frede - A Free Will 2 | |
A reaction: This sounds like 'mens rea' in law - meaning to do the thing you did. But we can obviously be responsible for things through neglect, for example. |
22507 | An action is voluntary when it is accompanied by thought of some kind [Aristotle] |
Full Idea: The voluntary consists in action accompanied by thought of some kind. | |
From: Aristotle (Eudemian Ethics [c.333 BCE], 1224a06) | |
A reaction: This is thought as opposed to inclination or choice. The controlled person [enkrateia] voluntarily acts against inclinations. The appropriate thought receives carefull analysis in NE 1109b30-1111b4. |