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Thanks for the description of the paper but I am not sure your point. The paper is a review article that lists criticisms of Libet and similar studies.

Have you read the paper yet? My guess is no. Please read the actual paper.

Are you arguing Libet and other have disproven free will?

I think it depends on what you mean by free will. One dictionary definition is: the ability to act at one's own discretion. By that definition, Libet does not disprove free will, since it's still your brain acting, even if you aren't aware of everything that's going on. Of course, it naturally follows that AlphaGo also has free will, which I think would upset the majority of free will proponents.

At the other extreme, you have the free will where you are completely aware of why you're doing something. That's dead-on-arrival. The parole board study I mentioned earlier demonstrates that that's untrue at least part of the time. Given that you don't really know always what's going on, you have to at least consider the possibility that you never really know why you're making any choices. Libet certainly isn't helping the cause of free will here. So, there should be at least a great deal of doubt that this type of free will exists, and I would argue that it does not.

Then, there are the squishy definitions between these two extremes. "Nonrandom indeterminacy" seems to fall in here. My main complaint about this concept is not that the experiment you propose is impossible (not just difficult). My chief complaint is that, after all that work, you still haven't addressed whether the actions are nonrandom. As far as I can tell, you can never determine this given the structure of nonrandom indeterminacy. If I'm right, then nonrandom indeterminacy suffers from the same fatal flaw as intelligent design. There's no way to ever test the hypothesis.

If we're ever going to answer the question of whether humans have free will, we're first going to have to define this abstract concept in a concrete way. Maybe that begins with asking questions, such as: If you don't really know why you do something, can you still have free will?

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