The concept of emergence has seen a significant resurgence in philosophy and the sciences, yet debates regarding emergentist and reductionist visions of the natural world continue to be hampered by imprecision or ambiguity. Emergent phenomena are said to arise out of and be sustained by more basic phenomena, while at the same time exerting a "top-down" control upon those very sustaining processes. To some critics, this has the air of magic, as it seems to suggest a kind of circular causality. Other critics deem the concept of emergence to be objectionably anti-naturalistic. Objections such as these have led many thinkers to construe emergent phenomena instead as coarse-grained patterns in the world that, while calling for distinctive concepts, do not "disrupt" the ordinary dynamics of the finer-grained (more fundamental) levels. Yet, reconciling emergence with a (presumed) pervasive causal continuity at the fundamental level can seem to deflate emergence of its initially profound significance. This basic problematic is mirrored by similar controversy over how best to characterize the opposite systematizing impulse, most commonly given an equally evocative but vague term, "reductionism." The original essays in this volume help to clarify the alternatives: inadequacies in some older formulations and arguments are exposed and new lines of argument on behalf the two visions are advanced.

The concept of emergence has seen a significant resurgence in philosophy and the sciences, yet debates regarding emergentist and reductionist visions of the natural world continue to be hampered by imprecision or ambiguity. Emergent phenomena are said to arise out of and be sustained by more basic phenomena, while at the same time exerting a "top-down" control upon those very sustaining processes. To some critics, this has the air of magic, as it seems to suggest a kind of circular causality. Other critics deem the concept of emergence to be objectionably anti-naturalistic. Objections such as these have led many thinkers to construe emergent phenomena instead as coarse-grained patterns in the world that, while calling for distinctive concepts, do not "disrupt" the ordinary dynamics of the finer-grained (more fundamental) levels. Yet, reconciling emergence with a (presumed) pervasive causal continuity at the fundamental level can seem to deflate emergence of its initially profound significance. This basic problematic is mirrored by similar controversy over how best to characterize the opposite systematizing impulse, most commonly given an equally evocative but vague term, "reductionism." The original essays in this volume help to clarify the alternatives: inadequacies in some older formulations and arguments are exposed and new lines of argument on behalf the two visions are advanced.

How is free will possible in the light of the physical and chemical underpinnings of brain activity and recent neurobiological experiments? How can the emergence of complexity in hierarchical systems such as the brain, based at the lower levels in physical interactions, lead to something like genuine free will? The nature of our understanding of free will in the light of present-day neuroscience is becoming increasingly important because of remarkable discoveries on the topic being made by neuroscientists at the present time, on the one hand, and its crucial importance for the way we view ourselves as human beings, on the other. A key tool in understanding how free will may arise in this context is the idea of downward causation in complex systems, happening coterminously with bottom up causation, to form an integral whole. Top-down causation is usually neglected, and is therefore emphasized in the other part of the book’s title. The concept is explored in depth, as are the ethical and legal implications of our understanding of free will.

This book arises out of a workshop held in California in April of 2007, which was chaired by Dr. Christof Koch. It was unusual in terms of the breadth of people involved: they included physicists, neuroscientists, psychiatrists, philosophers, and theologians. This enabled the meeting, and hence the resulting book, to attain a rather broader perspective on the issue than is often attained at academic symposia. The book includes contributions by Sarah-Jayne Blakemore, George F. R. Ellis , Christopher D. Frith, Mark Hallett, David Hodgson, Owen D. Jones, Alicia Juarrero, J. A. Scott Kelso, Christof Koch, Hans Küng, Hakwan C. Lau, Dean Mobbs, Nancey Murphy, William Newsome, Timothy O’Connor, Sean A.. Spence, and Evan Thompson.

The concept of emergence has seen a significant resurgence in philosophy and the sciences, yet debates regarding emergentist and reductionist visions of the natural world continue to be hampered by imprecision or ambiguity. Emergent phenomena are said to arise out of and be sustained by more basic phenomena, while at the same time exerting a "top-down" control upon those very sustaining processes. To some critics, this has the air of magic, as it seems to suggest a kind of circular causality. Other critics deem the concept of emergence to be objectionably anti-naturalistic. Objections such as these have led many thinkers to construe emergent phenomena instead as coarse-grained patterns in the world that, while calling for distinctive concepts, do not "disrupt" the ordinary dynamics of the finer-grained (more fundamental) levels. Yet, reconciling emergence with a (presumed) pervasive causal continuity at the fundamental level can seem to deflate emergence of its initially profound significance. This basic problematic is mirrored by similar controversy over how best to characterize the opposite systematizing impulse, most commonly given an equally evocative but vague term, "reductionism." The original essays in this volume help to clarify the alternatives: inadequacies in some older formulations and arguments are exposed and new lines of argument on behalf the two visions are advanced.

The concept of emergence has seen a significant resurgence in philosophy and the sciences, yet debates regarding emergentist and reductionist visions of the natural world continue to be hampered by imprecision or ambiguity. Emergent phenomena are said to arise out of and be sustained by more basic phenomena, while at the same time exerting a "top-down" control upon those very sustaining processes. To some critics, this has the air of magic, as it seems to suggest a kind of circular causality. Other critics deem the concept of emergence to be objectionably anti-naturalistic. Objections such as these have led many thinkers to construe emergent phenomena instead as coarse-grained patterns in the world that, while calling for distinctive concepts, do not "disrupt" the ordinary dynamics of the finer-grained (more fundamental) levels. Yet, reconciling emergence with a (presumed) pervasive causal continuity at the fundamental level can seem to deflate emergence of its initially profound significance. This basic problematic is mirrored by similar controversy over how best to characterize the opposite systematizing impulse, most commonly given an equally evocative but vague term, "reductionism." The original essays in this volume help to clarify the alternatives: inadequacies in some older formulations and arguments are exposed and new lines of argument on behalf the two visions are advanced.

How is free will possible in the light of the physical and chemical underpinnings of brain activity and recent neurobiological experiments? How can the emergence of complexity in hierarchical systems such as the brain, based at the lower levels in physical interactions, lead to something like genuine free will? The nature of our understanding of free will in the light of present-day neuroscience is becoming increasingly important because of remarkable discoveries on the topic being made by neuroscientists at the present time, on the one hand, and its crucial importance for the way we view ourselves as human beings, on the other. A key tool in understanding how free will may arise in this context is the idea of downward causation in complex systems, happening coterminously with bottom up causation, to form an integral whole. Top-down causation is usually neglected, and is therefore emphasized in the other part of the book’s title. The concept is explored in depth, as are the ethical and legal implications of our understanding of free will.

This book arises out of a workshop held in California in April of 2007, which was chaired by Dr. Christof Koch. It was unusual in terms of the breadth of people involved: they included physicists, neuroscientists, psychiatrists, philosophers, and theologians. This enabled the meeting, and hence the resulting book, to attain a rather broader perspective on the issue than is often attained at academic symposia. The book includes contributions by Sarah-Jayne Blakemore, George F. R. Ellis , Christopher D. Frith, Mark Hallett, David Hodgson, Owen D. Jones, Alicia Juarrero, J. A. Scott Kelso, Christof Koch, Hans Küng, Hakwan C. Lau, Dean Mobbs, Nancey Murphy, William Newsome, Timothy O’Connor, Sean A.. Spence, and Evan Thompson.