Do Humans Have Free Will, or Are We Programmed by Society?
Humans are a programmable species, and we live inside the most ancient operating system of all — ideology.
Dr. Joscha Bach (MIT Media Lab and the Harvard Program for Evolutionary Dynamics) is an AI researcher who works and writes about cognitive architectures, mental representation, emotion, social modeling, and multi-agent systems. He is founder of the MicroPsi project, in which virtual agents are constructed and used in a computer model to discover and describe the interactions of emotion, motivation, and cognition of situated agents. Bach’s mission to build a model of the mind is the bedrock research in the creation of Strong AI, i.e. cognition on par with that of a human being. He is especially interested in the philosophy of AI and in the augmentation of the human mind.
Joscha Bach: Like consciousness, free will is often misunderstood because we know it by reference, but it’s difficult to know it by content, what you really mean by free will. A lot of people who immediately feel that free will is related to whether the universe is deterministic or probabilistic. And while physics has some ideas about that—which change every now and then—it’s not part of our experience and I don’t think it makes a difference if the universe forces you randomly to do things or deterministically.
The important thing seems to me that in free will you are responsible for your actions, and responsibility is a social interface. For instance, if I am told that if I do X I go to prison, and this changes my decision whether or not to do X, I’m obviously responsible for my decision because it was an appeal to my responsibility in some sense. Likewise if I do a certain thing that causes harm to other people and they don’t want that harm to happen, that influences my decision. This is a discourse of decision-making that I would call a free will decision.
“Will” is the representation that my nervous system at any level of its functioning has raised a motive to an intention. It has committed to a particular kind of goal that gets integrated into the story of myself, this protocol that I experience as myself in this world. And that was what I experienced as will, as a willed decision, and this decision is free in as much as this decision can be influenced by discourse.
So to me, free will is a social notion. It means that this interface of social interaction, of discourse, of thinking about things, about this interface of knowledge, language, conceptual thought, is relevant for that decision. If you have a decision in which it doesn’t play a role, for instance, because you are addicted to something and you cannot stop doing it even if you want to, then this decision I would say is not free.
I grew up in eastern Germany, it was communist eastern Germany and it was a very weird ideological country. A country that believed in stories about how the world works that I, as a nerd, thought obviously not quite true. I had difficultly believing the official stories about how the world works. It was like some weird kind of religion. And then the wall came down and it didn’t surprise me in the least. And then we entered a new dream, a new shared model of the world that was not quite true, and I realized that most people now fall for this new model. It was very interesting to see this for me and if you look, for instance, at the U.S., the majority of U.S. Americans do not believe in the theory of evolution despite all the evidence to the contrary.
The majority of people on this planet are religious even though there doesn’t seem to be very good evidence for a multitude of creator gods and so on, in my view at least. And if it existed, if a creator god existed, it would be very hard for me to understand why this creator god really does care about whether I worship it or all these things that we attribute to creator gods by religion. So it’s very hard for me, in some sense, to intuitively understand why humans are religious and why humans are ideological.
But I think now over the years that this is not a bug, it’s a feature. Humans are a programmable species. Religions and ideologies are operating systems for societies. They have been so throughout most of our history, and this idea that we can build society based on rational arguments is very, very recent and very novel. And it’s not entirely clear if it really works.
But it’s clear that we cannot really build societies on conflicting ideologies that are at war with each other. In the past it has led to situations where the ideology solved the problems by killing the unbelievers or the religions did the same thing, and we all agree this is not what we want to have. We want to have an open society, a pluralistic society, a nonviolent, tolerant society, but still one where people work together and cooperate well. And this ability to wake up into a shared dream in which people believe things because their neighbors believe them has been a very powerful feature that’s probably the reason why we were able to build large-scale societies.
We have to understand that when people cooperate they’re very often in what we call the Prisoner’s Dilemma, a situation in where in order to achieve the greatest good you have to give up something for yourself, even in a situation where that is in some sense a bit irrational, because if everybody else is not doing it you’re going to be worse off. And for these Prisoner’s Dilemmas we have various solutions. The easiest solution is to have a reputation system. You basically keep track of who did what when, and you make sure that only the good guys get cookies in the future.
And the problem is that these reputation systems do not scale. If you have too many people in your tribe or in your family or in your village you just lose track of who did what when, and you cannot really synchronize it by talking about it. So after a couple hundred individuals the reputation system doesn’t work very well. It also doesn’t really work if you are not looking. So if nobody is doing the surveillance, how do you make sure that nobody is defecting and stealing stuff from the fridge of your tribe, right? So what do we do? We evolve the ability to be normative: the ability or the need to be good. And this need to be good, this need to follow internalized norms, this need to serve sacred principles is something that is probably a feature that is ingrained into our genetic makeup.
And of course this alone would not be good enough because goodness is like an arbitrary vector in value space. People also have a need to synchronize what’s good. So people will try to feel what’s good in their in-group. It works by empathy. Empathy is the primary mode in which we transmit norms. If you dress-up somebody as an authority, as a priest, as a professor, as a pop star, as a politician, and this person says a certain thing with conviction and people see that others believe it, they start believing it themselves. And it’s obviously very useful to do this. There’s almost never a situation where it’s useful to have an opinion that is different from the opinion of your boss.
So this is the ability that we got, and it means that people perform the same things, they follow the same rules regardless of the size of the group. This makes it possible to build agricultural societies with hundreds of thousands of individuals and then millions of individuals. It makes it possible that this agricultural society has people that specialize in different foods and different trades and different materials and different crafts and so on, and produce all the multitude of tasks and tools that we need to get an agricultural society to run and be able to compete with the nomadic societies.
And I think the reason why Homo sapiens is the only hominin species that’s left is because we outcompeted them all. We were in the same competitive niche and we were a species that was programmable, that was able to coordinate our very large group of individuals. That was very powerful. It just turns out that this mode of tribal organization is not sufficient for the world that we live in now.
For many years, Joscha Bach could not understand why humans flock so strongly towards religion and ideology. Having grown up in communist East Germany and seeing the people around him buy into nationalistic narratives—that were to him obviously untruthful—made no sense. It was only when the wall came down that he came to understand that people everywhere are buying into various false narratives—as of 2015, 34% of Americans still reject evolution completely. The drive to believe whatever instructions come from above you is not a cognitive error, Bach realized then, but an evolutionary feature—as powerful as it is problematic. The ability for large groups of people to follow one set of rules, to cooperate, is how Homo sapiens established agricultural societies, and is ultimately how we outcompeted other now long-gone nomadic hominin groups. We are a programmable species, says Bach, and we need to belong and conform to a larger entity to survive. As such, Bach sees the debate surrounding free will not as a question of determinism or incompatibilism, but of social conditioning. Perhaps the free will relates to decision-making over physics: are you really free to act in a way that is true, or are you bound by a social code of responsibility that runs thousands of years deep in your genetics? Joscha Bach's latest book is Principles of Synthetic Intelligence.
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Some people just aren't bothered by the cold, no matter how low the temperature dips. And the reason for this may be in a person's genes.
Eating veggies is good for you. Now we can stop debating how much we should eat.
- A massive new study confirms that five servings of fruit and veggies a day can lower the risk of death.
- The maximum benefit is found at two servings of fruit and three of veggies—anything more offers no extra benefit according to the researchers.
- Not all fruits and veggies are equal. Leafy greens are better for you than starchy corn and potatoes.
An open letter predicts that a massive wall of rock is about to plunge into Barry Arm Fjord in Alaska.
- A remote area visited by tourists and cruises, and home to fishing villages, is about to be visited by a devastating tsunami.
- A wall of rock exposed by a receding glacier is about crash into the waters below.
- Glaciers hold such areas together — and when they're gone, bad stuff can be left behind.
The Barry Glacier gives its name to Alaska's Barry Arm Fjord, and a new open letter forecasts trouble ahead.
Thanks to global warming, the glacier has been retreating, so far removing two-thirds of its support for a steep mile-long slope, or scarp, containing perhaps 500 million cubic meters of material. (Think the Hoover Dam times several hundred.) The slope has been moving slowly since 1957, but scientists say it's become an avalanche waiting to happen, maybe within the next year, and likely within 20. When it does come crashing down into the fjord, it could set in motion a frightening tsunami overwhelming the fjord's normally peaceful waters .
The Barry Arm Fjord
Camping on the fjord's Black Sand Beach
Image source: Matt Zimmerman
The Barry Arm Fjord is a stretch of water between the Harriman Fjord and the Port Wills Fjord, located at the northwest corner of the well-known Prince William Sound. It's a beautiful area, home to a few hundred people supporting the local fishing industry, and it's also a popular destination for tourists — its Black Sand Beach is one of Alaska's most scenic — and cruise ships.
Not Alaska’s first watery rodeo, but likely the biggest
Image source: whrc.org
There have been at least two similar events in the state's recent history, though not on such a massive scale. On July 9, 1958, an earthquake nearby caused 40 million cubic yards of rock to suddenly slide 2,000 feet down into Lituya Bay, producing a tsunami whose peak waves reportedly reached 1,720 feet in height. By the time the wall of water reached the mouth of the bay, it was still 75 feet high. At Taan Fjord in 2015, a landslide caused a tsunami that crested at 600 feet. Both of these events thankfully occurred in sparsely populated areas, so few fatalities occurred.
The Barry Arm event will be larger than either of these by far.
"This is an enormous slope — the mass that could fail weighs over a billion tonnes," said geologist Dave Petley, speaking to Earther. "The internal structure of that rock mass, which will determine whether it collapses, is very complex. At the moment we don't know enough about it to be able to forecast its future behavior."
Outside of Alaska, on the west coast of Greenland, a landslide-produced tsunami towered 300 feet high, obliterating a fishing village in its path.
What the letter predicts for Barry Arm Fjord
Moving slowly at first...
Image source: whrc.org
"The effects would be especially severe near where the landslide enters the water at the head of Barry Arm. Additionally, areas of shallow water, or low-lying land near the shore, would be in danger even further from the source. A minor failure may not produce significant impacts beyond the inner parts of the fiord, while a complete failure could be destructive throughout Barry Arm, Harriman Fiord, and parts of Port Wells. Our initial results show complex impacts further from the landslide than Barry Arm, with over 30 foot waves in some distant bays, including Whittier."
The discovery of the impeding landslide began with an observation by the sister of geologist Hig Higman of Ground Truth, an organization in Seldovia, Alaska. Artist Valisa Higman was vacationing in the area and sent her brother some photos of worrying fractures she noticed in the slope, taken while she was on a boat cruising the fjord.
Higman confirmed his sister's hunch via available satellite imagery and, digging deeper, found that between 2009 and 2015 the slope had moved 600 feet downhill, leaving a prominent scar.
Ohio State's Chunli Dai unearthed a connection between the movement and the receding of the Barry Glacier. Comparison of the Barry Arm slope with other similar areas, combined with computer modeling of the possible resulting tsunamis, led to the publication of the group's letter.
While the full group of signatories from 14 organizations and institutions has only been working on the situation for a month, the implications were immediately clear. The signers include experts from Ohio State University, the University of Southern California, and the Anchorage and Fairbanks campuses of the University of Alaska.
Once informed of the open letter's contents, the Alaska's Department of Natural Resources immediately released a warning that "an increasingly likely landslide could generate a wave with devastating effects on fishermen and recreationalists."
How do you prepare for something like this?
Image source: whrc.org
The obvious question is what can be done to prepare for the landslide and tsunami? For one thing, there's more to understand about the upcoming event, and the researchers lay out their plan in the letter:
"To inform and refine hazard mitigation efforts, we would like to pursue several lines of investigation: Detect changes in the slope that might forewarn of a landslide, better understand what could trigger a landslide, and refine tsunami model projections. By mapping the landslide and nearby terrain, both above and below sea level, we can more accurately determine the basic physical dimensions of the landslide. This can be paired with GPS and seismic measurements made over time to see how the slope responds to changes in the glacier and to events like rainstorms and earthquakes. Field and satellite data can support near-real time hazard monitoring, while computer models of landslide and tsunami scenarios can help identify specific places that are most at risk."
In the letter, the authors reached out to those living in and visiting the area, asking, "What specific questions are most important to you?" and "What could be done to reduce the danger to people who want to visit or work in Barry Arm?" They also invited locals to let them know about any changes, including even small rock-falls and landslides.
The famous cognition test was reworked for cuttlefish. They did better than expected.
- Scientists recently ran the Stanford marshmallow experiment on cuttlefish and found they were pretty good at it.
- The test subjects could wait up to two minutes for a better tasting treat.
- The study suggests cuttlefish are smarter than you think but isn't the final word on how bright they are.
Proof that some people are less patient than invertebrates<iframe width="730" height="430" src="https://www.youtube.com/embed/H1yhGClUJ0U" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture" allowfullscreen></iframe><p> The common cuttlefish is a small cephalopod notable for producing sepia ink and relative intelligence for an invertebrate. Studies have shown them to be capable of remembering important details from previous foraging experiences, and to adjust their foraging strategies in response to changing circumstances. </p><p>In a new study, published in <a href="https://royalsocietypublishing.org/doi/10.1098/rspb.2020.3161" target="_blank" rel="noopener noreferrer">The Proceedings of the Royal Society B</a>, researchers demonstrated that the critters have mental capacities previously thought limited to vertebrates.</p><p>After determining that cuttlefish are willing to eat raw king prawns but prefer a live grass shrimp, the researchers trained them to associate certain symbols on see-through containers with a different level of accessibility. One symbol meant the cuttlefish could get into the box and eat the food inside right away, another meant there would be a delay before it opened, and the last indicated the container could not be opened.</p><p>The cephalopods were then trained to understand that upon entering one container, the food in the other would be removed. This training also introduced them to the idea of varying delay times for the boxes with the second <a href="https://www.sciencealert.com/cuttlefish-can-pass-a-cognitive-test-designed-for-children" target="_blank" rel="noopener noreferrer">symbol</a>. </p><p>Two of the cuttlefish recruited for the study "dropped out," at this point, but the remaining six—named Mica, Pinto, Demi, Franklin, Jebidiah, and Rogelio—all caught on to how things worked pretty quickly.</p><p>It was then that the actual experiment could begin. The cuttlefish were presented with two containers: one that could be opened immediately with a raw king prawn, and one that held a live grass shrimp that would only open after a delay. The subjects could always see both containers and had the ability to go to the immediate access option if they grew tired of waiting for the other. The poor control group was faced with a box that never opened and one they could get into right away.</p><p>In the end, the cuttlefish demonstrated that they would wait anywhere between 50 and 130 seconds for the better treat. This is the same length of time that some primates and birds have shown themselves to be able to wait for.</p><p>Further tests of the subject's cognitive abilities—they were tested to see how long it took them to associate a symbol with a prize and then on how long it took them to catch on when the symbols were switched—showed a relationship between how long a cuttlefish was willing to wait and how quickly it learned the associations. </p>
All of this is interesting, but what use could it possibly have?<img type="lazy-image" data-runner-src="https://assets.rebelmouse.io/eyJhbGciOiJIUzI1NiIsInR5cCI6IkpXVCJ9.eyJpbWFnZSI6Imh0dHBzOi8vYXNzZXRzLnJibC5tcy8yNTcxNzY2MS9vcmlnaW4uanBnIiwiZXhwaXJlc19hdCI6MTY2MTM0MzYyMH0.lKFLPfutlflkzr_NM6WmnosKM1rU6UEIHWlyzWhYQNM/img.jpg?width=1245&coordinates=0%2C10%2C0%2C88&height=700" id="77c04" class="rm-shortcode" data-rm-shortcode-id="7eb9d5b2d890496756a69fb45ceac87c" data-rm-shortcode-name="rebelmouse-image" data-width="1245" data-height="700" />
A diagram showing the experimental set up. On the left is the control condition, on the right is the experimental condition.
Credit: Alexandra K. Schnell et al., 2021<p> As you can probably guess, the ability to delay gratification as part of a plan is not the most common thing in the animal kingdom. While humans, apes, some birds, and dogs can do it, less intelligent animals can't. </p><p>While it is reasonably simple to devise a hypothesis for why social humans, tool-making chimps, or hunting birds are able to delay gratification, the cuttlefish is neither social, a toolmaker, or is it hunting anything particularly <a href="https://gizmodo.com/cuttlefish-are-able-to-wait-for-a-reward-1846392756" target="_blank" rel="noopener noreferrer">intelligent</a>. Why they evolved this capacity is up for debate. </p><p>Lead author Alexandra Schnell of the University of Cambridge discussed their speculations on the evolutionary advantage cuttlefish might get out of this skill with <a href="https://www.eurekalert.org/pub_releases/2021-03/mbl-qc022621.php" target="_blank" rel="noopener noreferrer">Eurekalert:</a> </p><p style="margin-left: 20px;"> "Cuttlefish spend most of their time camouflaging, sitting and waiting, punctuated by brief periods of foraging. They break camouflage when they forage, so they are exposed to every predator in the ocean that wants to eat them. We speculate that delayed gratification may have evolved as a byproduct of this, so the cuttlefish can optimize foraging by waiting to choose better quality food."</p><p>Given the unique evolutionary tree of the cuttlefish, its cognitive abilities are an example of convergent evolution, in which two unrelated animals, in this case primates and cuttlefish, evolve the same trait to solve similar problems. These findings could help shed light on the evolution of the cuttlefish and its relatives. </p><p> It should be noted that this study isn't definitive; at the moment, we can't make a useful comparison between the overall intelligence of the cuttlefish and the other animals that can or cannot pass some variation of the marshmallow test.</p><p>Despite this, the results are quite exciting and will likely influence future research into animal intelligence. If the common cuttlefish can pass the marshmallow test, what else can?</p>