In his article “Free will as a social institution”, Wolfgang Prinz defends the thesis of dual representation of reality. On the one hand, the thesis says, we have a direct representation of what is going on and what is present around us in the world (we can say that we have an “image” of it, if we take this notion not too literally). This representation exists on an unconscious level, which I want to call “level 1”. This level-1-representation is the basis of our doings. On a conscious level we can experience this level-1-representation and have a conscious representation of it. I’ll call this conscious representation a representation on level 0. The function of this level-0-representation is, in terms of Prinz, to “decouple the individual from the current actual situation” and to develop thoughts about what is going on and on what one is doing. However, as Prinz says it, “the decoupling cannot be complete, since the normal perception of the current surrounding situation has to continue to function”, and, as I want to add, one is also in a constant need to act. Despite this constant need to act and the ongoing current of experiences a person is confronted with, the “decoupled” conscious level-0-representation has an important function: It allows us to evaluate what is happening around us and what we are doing in reaction to it on level 1. It allows us to interpret the “world” and our actions and, most important, to reflect on what we are doing, to stop what we are doing mechanically, to decide what to do instead, and so on. In short, our conscious part functions as a pilot on a plane that as a rule flies automatically.
Prinz uses this dual representation model (based on theories by Dennett, Metzinger, Edelman and others) for explaining what actually the free will is. I want to link it to two other issues.
For one thing, when I read the article for the first time, I linked the dual representation conception to Descartes’ mind-body dualism, but not in the sense that it substantiates his idea but just that it makes clear what Descartes did wrong. For Descartes distinguished two substances, namely matter – which shapes the machine that the body is in his view – and mind – which shapes the self –. According to him both are fundamentally independent of each other, although the mind – “self” – can steer the body via the pineal gland. Also Prinz says that the level 0 functions of man can be seen as man’s self. However, his dual representation model shows that this self – “mind” – and body are functional parts of the same physical machine that we call “man”.
Secondly, when I reread Prinz’s article and started to write this blog, I suddenly realized that the dual representation model is nothing but a neuropsychological foundation of my version of the dual aspect theory of knowledge, which now appears to be nothing but an epistemological explanation of the mind-body problem, as developed by me in my PhD thesis twenty years ago (and summarized in an article; see the sources below). I have referred to this theory also in older blogs and now readers of these blogs will understand why I preferred to call this conscious level “level 0” instead of “level 2”. In the present blog I cannot discuss this theory, but the essence is this: Following Habermas, I distinguished two levels in the way we interpret reality: level 1 and level 0. Level 1 is the level all sciences are faced with when they theoretically interpret their objects of research. Level 0 is typical of those sciences, like the social sciences, that deal with objects that have been given meaning by the investigated people themselves. Accordingly we can distinguish two kinds of meaning: meaning 1 and meaning 0. The former is the kind of meaning used on level 1. It is the meaning a scientist gives to an object, either physical or social in character, and it is the scientist’s theoretical interpretation of reality. Meaning 0 is the concept of meaning for the underlying level 0. It is the meaning people who make up social reality give to this social reality or to parts of it themselves; it is their interpretation of their own lived reality.
And now, twenty years later, we see that my version of the dual aspect theory is not just a methodological idea, but that it can be also sustained with the help of recent developments in neuropsychology.
Sources: Wolfgang Prinz, “Free will as a social institution”, in Susan Pockett et al. Does consciousness cause behavior?, MIT Press, 2006; pp. 257-276 (esp. pp. 272-3).Henk bij de Weg, “The commonsense conception and its relation to philosophy”, Philosophical Explorations, 2001/1, pp. 17-30.