Subjective Experience and the Existence of Free Will in Bergson

With burgeoning progression in neuroscience projects across a variety of fields including stem cell generation, brain scanning, and natural language processing, the free will / determinism debate remains vibrant. One resource for understanding the problem is French philosopher Henri Bergson and his claim that free will exists, and can be understood through how time and free will are connected.

Henri Bergson lived 1859-1941. 1900s. He was well-known in philosophy and intellectual culture more broadly in the early 1900s, including for anticipating quantum mechanics 30 years ahead of its discovery due to his assessment of time as being asymmetrical. In the 1960s, the French philosopher Gilles Deleuze reawakened interest in Bergson, highlighting the importance of Bergson’s concepts regarding multiplicity and difference. Now Bergson continues to be relevant to neuroscience and other areas interested in the understanding of subjective experience, free will, and mind/body dualism. Bergson published three masterworks:

• Time and Free Will: An Essay on the Immediate Data of Consciousness (1889) arguing in favor of free will 
• Matter and Memory (1896) resolving mind/body dualism with a larger problem frame taking both dimensions into account 
• Creative Evolution (1907) linking the idea of the time as energy and the energy of time to evolution 

Linking Time and Free Will 

According to Bergson in Time and Free Will, and as explicated by Suzanne Guerlac in Thinking in Time, we cannot treat the inner world of consciousness and subjective experience with the same model we use to understand the physical world. We need to purify concepts from their objective scientific use for the purpose of examining subjective experience, where the important features are the intensity of qualities, the multiplicity of overlapping mental states, and duration, the lived experience of time. Time is a force because it has a causal role in experiences not being the same each time, or over time, and in allowing experiences to accumulate through memory. Time is therefore a force, but an internal force not subject to the laws of nature as external forces. Exactly because time is not governed by mechanistic external forces, it allows room for the exercise of free will. The force of time makes free will possible and we exercise it when we are living in time, tuned into our subjective experience, and acting passionately and decisively. A more accurate conceptualization of our freedom is not in deciding between two alternatives but rather in experiencing free actions carving themselves out of our hesitation as we plunder though the constant becoming of life. 

Further explanation: YouTube video

The uncanny guest of post-nihilism

Nietzsche delivers the message that ‘god is dead’ with a parable where a madman goes into a 19th century European marketplace with a lantern at high noon asking ‘where has god gone?’ to the atheist-filled marketplace (in The Gay Science). Whereas previously the church had provided meaning to life and an endpoint to the story (e.g.; salvation), god was now dead and the marketplace was taking the church’s place in providing value and meaning to life, and there was no endpoint to the story, just nihilism (nothingness, e.g.; life is meaningless). Nietzsche presciently predicted the arrival of nihilism as ‘Europe’s uncanny guest.’ (from remarks by Robert Harrison at the Roundtable on the topic of "Nihilism" on February 29, 2011)

One could then ask, in the figurative marketplace for the new faith, what next uncanny guest might be lurking as the successor to nihilism? Post-nihilism could be the turning back to ‘something’ from ‘nothing,’ perhaps as many subjective virtual somethings as there are and will be ‘individual’ intelligences. The inward-turning path to individual liberty, choice, and subjectivism continues to prevail as opposed to a regression toward normative objective truths. Degreed objective truth (akin to degreed belief) is merely a transport layer for convenience and social lubrication but not a content layer. Early clues of the move towards greater subjectivism can be seen in the modern economy 2.0. The marketplace continues as a literal and figurative metaphor with an important mechanism for commuting meaning being the increasing value of the new currencies: reputation, status, attention, intention, etc. supplementing and perhaps eventually superceding money and labor. The need for stories and endpoints has as much relevance as ever.