In recent decades, with advances in the behavioral, cognitive, and neurosciences, the idea that patterns of human behavior may ultimately be due to factors beyond our conscious control has increasingly gained traction and renewed interest in the age-old problem of free will. In this book, Gregg D. Caruso examines both the traditional philosophical problems long associated with the question of free will, such as the relationship between determinism and free will, as well as recent experimental and theoretical work directly related to consciousness and human agency. He argues that our best scientific theories indeed have the consequence that factors beyond our control produce all of the actions we perform and that because of this we do not possess the kind of free will required for genuine or ultimate responsibility. It is further argued that the strong and pervasive belief in free will, which the author considers an illusion, can be accounted for through a careful analysis of our phenomenology and a proper theoretical understanding of consciousness. Indeed, the primary goal of this book is to argue that our subjective feeling of freedom, as reflected in the first-person phenomenology of agentive experience, is an illusion created by certain aspects of our consciousness.

In recent decades, with advances in the behavioral, cognitive, and neurosciences, the idea that patterns of human behavior may ultimately be due to factors beyond our conscious control has increasingly gained traction and renewed interest in the age-old problem of free will. In this book, Gregg D. Caruso examines both the traditional philosophical problems long associated with the question of free will, such as the relationship between determinism and free will, as well as recent experimental and theoretical work directly related to consciousness and human agency. He argues that our best scientific theories indeed have the consequence that factors beyond our control produce all of the actions we perform and that because of this we do not possess the kind of free will required for genuine or ultimate responsibility. It is further argued that the strong and pervasive belief in free will, which the author considers an illusion, can be accounted for through a careful analysis of our phenomenology and a proper theoretical understanding of consciousness. Indeed, the primary goal of this book is to argue that our subjective feeling of freedom, as reflected in the first-person phenomenology of agentive experience, is an illusion created by certain aspects of our consciousness.

Existentialisms arise when the foundations of being, such as meaning, morals, and purpose come under assault. In the first-wave of existentialism, writings typified by Kierkegaard, Dostoevsky, and Nietzsche concerned the increasingly apparent inability of religion, and religious tradition, to support a foundation of being. Second-wave existentialism, personified philosophically by Sartre, Camus, and de Beauvoir, developed in response to similar realizations about the overly optimistic Enlightenment vision of reason and the common good. The third-wave of existentialism, a new existentialism, developed in response to advances in the neurosciences that threaten the last vestiges of an immaterial soul or self. Given the increasing explanatory and therapeutic power of neuroscience, the mind no longer stands apart from the world to serve as a foundation of meaning. This produces foundational anxiety. In Neuroexistentialism, a group of contributors that includes some of the world's leading philosophers, neuroscientists, cognitive scientists, and legal scholars, explores the anxiety caused by third-wave existentialism and possible responses to it. Together, these essays tackle our neuroexistentialist predicament, and explore what the mind sciences can tell us about morality, love, emotion, autonomy, consciousness, selfhood, free will, moral responsibility, law, the nature of criminal punishment, meaning in life, and purpose.

Existentialisms arise when the foundations of being, such as meaning, morals, and purpose come under assault. In the first-wave of existentialism, writings typified by Kierkegaard, Dostoevsky, and Nietzsche concerned the increasingly apparent inability of religion, and religious tradition, to support a foundation of being. Second-wave existentialism, personified philosophically by Sartre, Camus, and de Beauvoir, developed in response to similar realizations about the overly optimistic Enlightenment vision of reason and the common good. The third-wave of existentialism, a new existentialism, developed in response to advances in the neurosciences that threaten the last vestiges of an immaterial soul or self. Given the increasing explanatory and therapeutic power of neuroscience, the mind no longer stands apart from the world to serve as a foundation of meaning. This produces foundational anxiety. In Neuroexistentialism, a group of contributors that includes some of the world's leading philosophers, neuroscientists, cognitive scientists, and legal scholars, explores the anxiety caused by third-wave existentialism and possible responses to it. Together, these essays tackle our neuroexistentialist predicament, and explore what the mind sciences can tell us about morality, love, emotion, autonomy, consciousness, selfhood, free will, moral responsibility, law, the nature of criminal punishment, meaning in life, and purpose.