Determinism 5 – The Split Second of Freedom?

[This is a part of a series of posts on free will and determinism. The first post is here.]

In the 1980s, Benjamin Libet performed some experiments relating to the free will. He sat people down in front of a kind of clock face with a dot moving around it very fast. They could stop the dot with a flick of the wrist. Libet asked them to note where the dot was when they formed the intention to move their wrist in order to make the dot stop. He also measured via an electrode on their head when the “specific electrical change in the brain (the ‘readiness potential’)” that “precedes freely voluntary acts” occurred.

He found that the electrical change in the brain occurs more than half a second before the action is taken. And that the human subject becomes aware of the intention to act 350-400 milliseconds after the electrical change but still around 200 milliseconds before the action is taken.

This research was pounced on by those arguing that we have no free will. How can we be said to choose freely to act when the evidence for the action about to be taken is there before we are even consciously aware of it?

But Libet himself wasn’t quite as categorical about his findings. He clearly took the view that we should assume that we have free will. He suggested that his experiment showed that free will might consist in being able to veto actions that the brain proposes to undertake. In the 200 or so milliseconds between our awareness of our intention to act and the action itself, we can stop ourselves from acting. He says that sometimes the electrode showed a readiness potential in some of his experimental subjects and they became aware of an intention to act but didn’t ultimately take the required action to stop the dot moving. His conclusion is:

“The role of conscious free will would be, then, not to initiate a voluntary act, but rather to control whether the act takes place. We may view the unconscious initiatives for voluntary actions as ‘bubbling up’ in the brain. The conscious-will then selects which of these initiatives may go forward to an action or which ones to veto and abort, with no act appearing.”

The  ethical conclusion Libet reaches is that guilt and the attribution of moral wrong-doing should relate only to actions taken, not to thoughts about actions. Specifically, he rejects the kind of doctrine expressed in the Sermon of the Mount:

“Ye have heard that it was said by them of old time, Thou shalt not commit adultery: But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart”’ (Matthew, 5.27–8).”

But those who see Libet’s experiments as proof of the absence of free will, have to force themselves to overlook the fact that Libet quotes – at the end of his article published in a scientific journal – the author Isaac Bashevis Singer who said:

“The greatest gift which humanity has received is free choice. It is true that we are limited in our use of free choice. But the little free choice we have is such a great gift and is potentially worth so much that for this itself life is worthwhile living.”

But it doesn’t end there. Psychologist and meditation teacher Tara Brach discusses the Libet experiment and quotes with approval another Tara (Bennett-Goleman) who calls the milli-seconds between our awareness of an intention forming and the physical movement to implement it, the “magical quarter-second.” Tara Brach concludes that:

“By catching our thoughts in the magic quarter-second, we are able to act from a wiser place, interrupting the circling of compulsive thinking that fuels anxiety and other painful emotions. If our child asks us to play a game and we automatically think “I’m too busy,” we might pause and choose to spend some time with her. If we’ve been caught up in composing an angry e-mail, we might pause and decide not to press the send button. The basic mindfulness tools for working with compulsive thinking are “coming back” and “being here.”

It’s time to disentangle some thoughts. Here’s what I think:

  1. Libet’s experiment is interesting but it doesn’t necessarily show any of the things he or others claimed. It could simply be a case of brain-hand-eye co-ordination takes certain amounts of time. Also, if we believe that we have free will, as Libet does, then how can we tell that the electrical charge in the brain isn’t just something we generate when we exercise our free will?
  2. The ability to say no to things that bubble up in the brain an unconvincing and unsatisfying version of free will. Surely we would want the ability to choose positively what actions to take, rather than just a power of veto.
  3. I don’t think Libet’s moral conclusions would follow from his interpretation of free will as a power of veto. In a later blog I’ll aim to argue for moral responsibility even for predetermined, not just for freely willed actions.
  4. Even if Libet’s and Bennett-Goleman’s magic quarter-second doesn’t follow from the experiments, there is clearly the possibility of a reflective space before any action. I think making use of it, and practising the ability to extend it, can make our actions better, even if not necessarily freer. This is again something I’ll want to discuss in a future blog.



  1. “The role of conscious free will would be, then, not to initiate a voluntary act, but rather to control whether the act takes place.”

    Then what controls whether the act takes place? The answer is the physiological processes of the brain. Regardless of whether this comes from conscious or unconscious processing is irrelevant to the discussion of free will. This is because there is no direct control of these physiological processes, be it conscious or unconscious processes. The experiment by Libet doesn’t really have much of a place in talking about free will because free will is a concept that doesn’t even make sense. For free will to exist you would have to be able to directly control the physiological processes of the brain in a predictable way. Which we can’t. Conscious decision making (voluntary action) is 100% physiological just as unconscious decision making (involuntary action) is.

    It is actually pretty simple to experience the absence of free will. First, we know that all actions are preceded by thoughts. There is no voluntary action that precedes thought. The definition of voluntary action. Second, relax as best you can and simply observe your thoughts and make note of their content. Now, where do these thoughts come from and are you in control of what your next thought is going to be? The answer is no. You are becoming aware of the thoughts either during or after their arrival to consciousness. Because thoughts have to precede voluntary action, then, if there is no control in thought, there is no will.

    The feeling of free will persists because we mistake the observation of decision with control over them.

    I would recommend the book “Free Will” by sam harris. The most sound and clear writing on free will.

  2. Deception #10 – Misinterpreting Neuroscience

    Experiments by Benjamin Libet and others reveal that there is unconscious brain activity that precedes one’s awareness of choosing in some very simple decisions, such as deciding when to push a button. The fact that the choice is being made prior to conscious awareness is used to suggest that our unconscious mind is in the driver’s seat, and that our conscious mind is just along for the ride.

    Those making such claims seem to forget that, prior to that unconscious activity, the experimenter had to explain to the subject what to do and the subject had to interpret and internalize these instructions before they could perform the task. Both the explaining and the interpreting required conscious awareness.

    After that, it didn’t really matter whether the conscious or unconscious areas of the subject’s brain were determining when to push the button. Both parts were serving the same person and the same conscious purpose.

    Neuroscience helps us to understand how the mind operates as a physical process running upon the infrastructure of the central nervous system. It helps to explain what we are and how we work. But it cannot suggest that something other than us, other than our own brain, our own memories, our own thoughts, and our own feelings is controlling what we do and what we choose. The hardware, the software, and the running process are us.

I'd love to know what you think about this!