Jason Turner

Philosophers working in the nascent field of ‘experimental philosophy’ have begun using methods borrowed from psychology to collect data about folk intuitions concerning debates ranging from action theory to ethics to epistemology. In this paper we present the results of our attempts to apply this approach to the free will debate, in which philosophers on opposing sides claim that their view best accounts for and accords with folk intuitions. After discussing the motivation for such research, we describe our methodology of surveying people’s prephilosophical judgments about the freedom and responsibility of agents in deterministic scenarios. In two studies, we found that a majority of participants judged that such agents act of their own free will and are morally responsible for their actions. We then discuss the philosophical implications of our results as well as various difficulties inherent in such research

Incompatibilists believe free will is impossible if determinism is true, and they often claim that this view is supported by ordinary intuitions. We challenge the claim that incompatibilism is intuitive to most laypersons and discuss the significance of this challenge to the free will debate. After explaining why incompatibilists should want their view to accord with pretheoretical intuitions, we suggest that determining whether incompatibilism is in fact intuitive calls for empirical testing. We then present the results of our studies, which put significant pressure on the claim that incompatibilism is intuitive. Finally, we consider and respond to several potential objections to our approach.

Philosophers often suggest that their theories of free will are supported by our phenomenology. Just as their theories conflict, their descriptions of the phenomenology of free will often conflict as well. We suggest that this should motivate an effort to study the phenomenology of free will in a more systematic way that goes beyond merely the introspective reports of the philosophers themselves. After presenting three disputes about the phenomenology of free will, we survey the (limited) psychological research on the experiences relevant to the philosophical debates and then describe some pilot studies of our own with the aim of encouraging further research. The data seem to support compatibilist descriptions of the phenomenology more than libertarian descriptions. We conclude that the burden is on libertarians to find empirical support for their more demanding metaphysical theories with their more controversial phenomenological claims.

C endorses the doctrine of Composition as Identity, which holds that a composite object is identical to its many parts, and entails that one object can be identical to several others. In this dialogue, N argues that many‐one identity, and thus composition as identity, is conceptually confused. In particular, N claims it violates two conceptual truths: that existence facts fix identity facts, and that identity is no addition to being. In response to pressure from C, N considers several candidate interpretations of the first slogan. Each interpretation imagines God issuing a divine existential decree that counts as ‘fixing the existence facts’, and then considers what questions about identity are left open by it. N eventually hits on an appealing interpretation of the slogan that C can neither undermine nor accommodate, and uses it to interpret the second slogan as well

Ontological pluralism is the doctrine that there are different ways or modes of being. In contemporary guise, it is the doctrine that a logically perspicuous description of reality will use multiple quantifiers which cannot be thought of as ranging over a single domain. Although thought defeated for some time, recent defenses have shown a number of arguments against the view unsound. However, another worry looms: that despite looking like an attractive alternative, ontological pluralism is really no different than its counterpart, ontological monism. In this paper, after explaining the worry in detail, I argue that considerations dealing with the nature of the logic ontological pluralists ought to endorse, coupled with an attractive philosophical thesis about the relationship between logic and metaphysics, show this worry to be unfounded

Ontological nihilism is the radical-sounding thesis that there is nothing at all. This chapter first discusses how the most plausible forms of this thesis aim to be slightly less radical than they sound and what they will have to do in order to succeed in their less radical ambitions. In particular, they will have to paraphrase sentences of best science into ontologically innocent counterparts. The chapter then points out the defects in two less plausible strategies, before going on to argue that strategies that look more promising, including one based on Quine's predicate-functor language, face the same defects.

The Property Theory of attitudes holds that the contents of mental states --- especially de se states --- are properties. The "nonexistence problem" for the Property Theory holds that the theory gives the wrong consequences as to which worlds "fit" which mental states: which worlds satisfy desires, make beliefs true, and so on. If I desire to not exist, since there is no world where I have the property of not existing, my desire is satisfied in no worlds. In this paper I argue that the problem can be solved with a suitable account of how properties as mental states fit worlds. The solution relies on a distinction between to kinds of property-instantiation at worlds inspired by Fine's distinction between "inner" and "outer" truth.

Experimental examination of how the folk conceptualize certain philosophically loaded notions can provide information useful for philosophical theorizing. In this paper, we explore issues raised in Shaun Nichols' (2004) studies involving people's conception of free will, focusing on his claim that this conception fits best with the philosophical theory of agent-causation. We argue that his data do not support this conclusion, highlighting along the way certain considerations that ought to be taken into account when probing the folk conception of free will

The free will defense is a theistic strategy for resisting the atheistic argument known as “the logical problem of evil.” It insists that God may have to allow some evil in order to get the greater good of creatures freely choosing to act rightly. Many philosophers have thought that the free will defense requires the truth of incompatibilism, according to which acts cannot be free if they are causally determined. For it seems that if compatibilism is true, God should be able to get the goods of free creatures acting rightly without any evil by simply creating a world where creatures are causally determined to always act rightly. I argue that this is not so. First I describe and motivate a compatibilist account of free will according to which, although God can create creatures which are both free and causally determined, the freedom of determined creatures depends on God’s not taking into account what they will be determined to do. I then show how, given such a form of compatibilism, God may be able to create free and determined creatures without being able to create creatures determined to always freely act rightly.

The Consequence Argument is a staple in the defense of libertarianism, the view that free will is incompatible with determinism and that humans have free will. It is often thought that libertarianism is consistent with a certain naturalistic view of the world — that is, that libertarian free will can be had without metaphysical commitments beyond those pro- vided by our best (indeterministic) physics. In this paper, I argue that libertarians who endorse the Consequence Argument are forced to reject this naturalistic worldview, since the Consequence Argument has a sis- ter argument — I call it the Supervenience Argument — which cannot be rejected without threatening either the Consequence Argument or the naturalistic worldview in question

The thesis of existentialism holds that if a proposition p exists and predicates something of an object a, then in any world where a does not exist, p does not exist either. If “possibly, p” entails “in some possible world, the proposition that p exists and is true,” then existentialism is prima facie incompatible with the truth of claims like “possibly, the Eiffel Tower does not exist.” In order to avoid this claim, a distinction between two kinds of world-indexed truth –and two associated kinds of modality –is needed. This paper embodies an attempt to develop a full account of just such a distinction.

Metasemantic security arguments aim to show, on metasemantic grounds, that even if we were to discover that determinism is true, that wouldn't give us reason to think that people never act freely. Flew's [1955] Paradigm Case Argument is one such argument; Heller's [1996] Putnamian argument is another. In this paper I introduce a third which uses a metasemantic picture on which meanings are settled as though by an ideal interpreter. Metasemantic security arguments are widely thought discredited by van Inwagen's [1983] Martian Manipulation objection. I argue that van Inwagen's objection, if right, can be parodied to undercut metasemantic arguments which aim to show that deliverances of physics do not tell us that no objects are solid. A diagnosis of where the parody objection breaks down against the pro-solidity argument is then used to resist the objection as applied to the Ideal Interpreter Argument. I go on to defend the argument from the charge that it relies on a ham-fisted version of interpretivism

Neither special nor general relativity make any use of a notion of absolute simultaneity. Since A-Theories about time do make use of such a notion, it is natural to suspect that relativity and A-Theory are inconsistent. Many authors have argued that they are in fact not inconsistent, and I agree with that diagnosis here. But that doesn’t mean, as these authors seem to think, that A-Theory and relativity are happy bedfellows. I argue that relativity gives us good reason to reject the A-Theory, even though strict inconsistency isn’t that reason.

In The Construction of Logical Space, Agustín Rayo defends trivialism, according to which number-involving truths are trivially equivalent to other, non-number-involving truths; picturesquely, ‘I have five fingers on my hand’ and ‘the number of fingers on my hand is five’ express the same fact, but carved up in different ways. A single fact thus has multiple structures. I distinguish two ways this might go: on the deflationary picture, facts get their structures from our linguistic practices, while on an inflationary picture, facts have multiple structures independently of language. I argue that Rayo’s view is best interpreted as deflationary. Thus interpreted, it blocks off an attractive solution to the old problems of intensionality. I further argue a that a semi-deflationary variant of Rayo’s view can make use of the attractive solution—but it thereby sacrifices the supposed mathematical benefits of trivialism

An agent S wants to A and knows that if she A-s she will also bring about B. S does not care at all about B. S then A-s, also bringing about B. Did she intentionally bring B about? Joshua Knobe (2003b) has recently argued that, according to the folk concept of intentional action, the answer depends on B's moral significance. In particular, if B is reprehensible, people are more likely to say that S intentionally brought it about. Knobe defends this position with empirical facts about how ordinary people use the adjective 'intentionally.' Knobe's results are consistent with the thesis that the concept of intentional action is fundamentally evaluative. There is an alternative hypothesis, however, which can account for Knobe's data and which keeps the concept of intentional action within the purview of action theory. The current author suggests that the following conditions are jointly sufficient for a side effect E, produced by S's action A, being intentional: (i) S knows that E will (or is likely to) occur as a result of A-ing, (ii) bringing about E counts against A-ing (from the S's perspective), and (iii) S does not try to keep E from occurring. Known immoral side effects will always, from the folk's perspective, satisfy condition (ii) of this hypothesis.

The structuralist conception of metaphysics holds that it aims to uncover the ultimate structure of reality and explain how the world's richness and variety are accounted for by that ultimate structure. On this conception, metaphysicians produce fundamental theories, the primitive, undefined expressions of which are supposed to 'carve reality at its joints', as it were. On this conception, ontological questions are understood as questions about what there is, where the existential quantifier 'there is' has a fundamental, joint-carving interpretation. Structuralist orthodoxy holds that there is exactly one fundamental, joint-carving interpretation that an existential quantifier could have. This orthodox assumption could go wrong--either by there being too few fundamental-quantifier interpretations, or by there being too many. In this dissertation I examine the implications of these non-orthodox options. Someone who thinks there are too many fundamental-quantifier interpretations might think this means standard ontological debates are in some sense defective of 'merely verbal', or she might think instead that the different quantifiers show that there are different 'ways' or 'modes' of being. I argue that the first option runs into problems with a certain sort of realism about logic, but that there is no general problem with the second option, despite its longstanding bad philosophical reputation. I also argue that realism about logic gives us reason to think the dispute between someone who thinks there are many 'modes of being' in this sense and someone who thinks there is just one is not itself verbal. Finally, I turn to the case in which there are no fundamental quantifiers, arguing that it brings with it a host of theoretical problems we could avoid with quantifiers.

C endorses the doctrine of Composition as Identity, which holds that a composite object is identical to its many parts, and entails that one object can be identical to several others. In this dialogue, N argues that many‐one identity, and thus composition as identity, is conceptually confused. In particular, N claims it violates two conceptual truths: that existence facts fix identity facts, and that identity is no addition to being. In response to pressure from C, N considers several candidate interpretations of the first slogan. Each interpretation imagines God issuing a divine existential decree that counts as ‘fixing the existence facts’, and then considers what questions about identity are left open by it. N eventually hits on an appealing interpretation of the slogan that C can neither undermine nor accommodate, and uses it to interpret the second slogan as well.

Compatibilism is the view that free will can exist even if determinism — the thesis that there is only one physically possible future at any given time — is true. In this thesis, I defend compatibilism by arguing against two of its main rivals. I first argue against necessary eliminativism — the view that free will is impossible — by deploying an attractive view of language (Lewis, 1983, 1984; Sider, 2001) to show that, so long as ordinary folk are liable to experience conflicting intuitions about how to use the term ‘free,’ it will refer to some property which is possibly exemplified. I then argue that libertarians — believers in free will who hold that it is incompatible with determinism — must reject either a naturalistic view of the world with no ontological commitments above and beyond those proscribed by science or the soundness of the best argument in favor of libertarianism (van Inwagen, 1983, ch. 3). Finally, I sketch a way a proponent of compatibilism can use my arguments against necessary eliminativists and naturalistic libertarians to offer a positive argument for compatibilism

This report provides practical recommendations for the design and execution of multicenter functional MRI studies based on the collective experience of the Function Biomedical Informatics Research Network. The study was inspired by many requests from the fMRI community to FBIRN group members for advice on how to conduct MC-fMRI studies. The introduction briefly discusses the advantages and complexities of MC-fMRI studies. Prerequisites for MC-fMRI studies are addressed before delving into the practical aspects of carefully and efficiently setting up a MC-fMRI study. Practical multisite aspects include: establishing and verifying scan parameters including scanner types and magnetic fields, establishing and monitoring of a scanner quality program, developing task paradigms and scan session documentation, establishing clinical and scanner training to ensure consistency over time, developing means for uploading, storing, and monitoring of imaging and other data, the use of a traveling fMRI expert, and collectively analyzing imaging data and disseminating results. We conclude that when MC-fMRI studies are organized well with careful attention to unification of hardware, software and procedural aspects, the process can be a highly effective means for accessing a desired participant demographics while accelerating scientific discovery. © 2012 Wiley Periodicals, Inc.