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Speaker 1: You're listening to the third and final part of Unexplained,

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Speaker 1: Season seven, episode six, look Me in the Eye. By

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Speaker 1: early nineteen seventy six, an Alisa Mchel and her family

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Speaker 1: remain convinced she is in the grip of a horrifying

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Speaker 1: demonic possession. She has her good and bad days, or,

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Speaker 1: as she sees it, the days when Lucifer leaves her

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Speaker 1: alone and the days when he doesn't. In spite of that,

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Speaker 1: Anna Lisa somehow manages to continue her studies at the

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Speaker 1: University of Wurtzburg, but she is terrified at the thought

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Speaker 1: of anyone there other than Peter and her best friend

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Speaker 1: Anna finding out the truth about what has been going

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Speaker 1: on with her. And though she continues to visit physicians

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Speaker 1: on the order of Father Alt, she never once mentions

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Speaker 1: the voices that speak to her or the hideous faces

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Speaker 1: that reveal themselves at night, and she never wants mentions

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Speaker 1: the exorcisms. What scares her most is the thought that

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Speaker 1: the doctors will simply judge her to be clinically insane,

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Speaker 1: that they will cart her away and strip her of

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Speaker 1: any right to speak for herself, that she will be

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Speaker 1: poked and prodded by clueless medics intent on denying her

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Speaker 1: the only thing that will bring her salvation her faith.

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Speaker 1: And perhaps there is something else that haunts an Elisa,

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Speaker 1: something lingering in the psyche of a nation still struggling

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Speaker 1: to come to terms with its past, that her fears

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Speaker 1: derived from. In September nineteen thirty nine, Adolf Hitler signed

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Speaker 1: the National Euthanasia Decree, effectively ordering the death of any

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Speaker 1: German citizen not deemed able enough. It was members of

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Speaker 1: the Church, such as Catholic Bishop August von Galen, although

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Speaker 1: less concerned when it came to the persecution of Jews,

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Speaker 1: it should be said, who most vehemently opposed it, while

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Speaker 1: notable medical professionals like Verner Hyde, professor of psychiatry and

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Speaker 1: neurology at Analisa's own University of Wurzburg, were some of

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Speaker 1: its most ardent supporters. Between nineteen thirty nine and nineteen

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Speaker 1: forty five, in an operation dubbed Action T four, as

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Speaker 1: many as one hundred thousand German citizens considered physically or

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Speaker 1: psychiatrically deficient, many of whom had already been sterilized by

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Speaker 1: the state in a mass eugenics program, were murdered by

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Speaker 1: their own government Much of the technology and techniques developed

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Speaker 1: in the implementation of Action T four would later become

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Speaker 1: instrumental in the perpetration of the Holocaust. In March, while

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Speaker 1: at university, Annalisa attempts to board a train home when

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Speaker 1: her body becomes oddly stiff and she is unable to move.

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Speaker 1: She eventually makes a way to the local church and

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Speaker 1: prays for an end to her suffering. But as she speaks,

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Speaker 1: she is apparently gripped by an invisible force, and as

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Speaker 1: horrified churchgoers look on, is seemingly thrown repeatedly onto her

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Speaker 1: knees in an act of strange supplication. On hearing about

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Speaker 1: this latest event, Annalisa's sister Roswea travels to Wurtzberg to

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Speaker 1: look after her. When she arrives, she finds that Analisa

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Speaker 1: is now refusing to eat. One morning, her doormate Ursula

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Speaker 1: walks into Analisa's room and gasps in horror at the

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Speaker 1: sight of the stricken young woman. Rosswether quickly ushes her out,

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Speaker 1: but her sla can't shake the image from her mind

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Speaker 1: of Annelisa staring blankly into space with skeletal arms contorted

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Speaker 1: in front of her in a strange inhuman pose. As

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Speaker 1: news of her shocking condition spreads quickly among her friends,

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Speaker 1: they beg Anealisa to see a doctor, but Rosswether reassures

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Speaker 1: them that everything is under control. After a brief stay

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Speaker 1: with Father Ault that fails to rectify the situation, a

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Speaker 1: weak and terribly emaciated Anna Lisa is collected from his

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Speaker 1: residence by her parents and her boyfriend Peter, who carries

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Speaker 1: her out to his car and drives her home. Once there,

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Speaker 1: Annalisa's behavior only becomes more erratic as the apparent voices

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Speaker 1: in her head continue their unremitting torment. Some days she

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Speaker 1: has found furiously rubbing her fa or banging her head

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Speaker 1: against the wall until it bleeds. She asks her family

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Speaker 1: to tie her up at night and sometimes even during

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Speaker 1: the day, for fear of what the demons might make

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Speaker 1: her do. Despite the deterioration in her condition, and Elisa

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Speaker 1: attempts to reassure them are that everything will be fine

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Speaker 1: because the Mother of God has also spoken to her,

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Speaker 1: telling her that it will all finally be over in July.

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Speaker 1: In the meantime, Father Arnold Rents continues the exorcisms, but

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Speaker 1: struggles to make contact with any apparent entities. And the

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Speaker 1: sessions only seem to send ann Elisa into violent fits

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Speaker 1: of rage. While Peter and her father Joseph do their

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Speaker 1: best to restrain her. During one particularly brutal session, just

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Speaker 1: like in the church weeks before, and Elisa falls to

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Speaker 1: her knees, stands there, and throws herself to the floor

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Speaker 1: again until the skin splits and her knees bleed. She

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Speaker 1: will repeat this six hundred times before collapsing from exhaustion

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Speaker 1: at each fall. Her mother Anna tries tearfully to comfort

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Speaker 1: her daughter by throwing pillows and blankets under her bloodied legs,

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Speaker 1: but she seems to miss them deliberately every time she

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Speaker 1: hits the floor. After hearing about this troubling session, Father

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Speaker 1: Olt is haunted by the descriptions of Anna Lisa's vicious

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Speaker 1: genuflections and her continued refusal to eat. Knowing the family's

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Speaker 1: reluctance to involve the medical profession, he secretly invites a

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Speaker 1: physician friend, doctor Richard Roth, to her next exorcism. One night,

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Speaker 1: with the session already underway, Doctor Roth and father Alt

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Speaker 1: arrive at the Michael family home as the sound of

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Speaker 1: inhuman shrieking can be heard coming from inside a single

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Speaker 1: lamp illuminates the hall as Alt leads Roth to the

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Speaker 1: second floor, where he is then shown into Analisa's room.

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Speaker 1: He is horrified by what he sees. Annalissa's face is

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Speaker 1: swollen and beaten, and her eyes are sunken into discolored flesh.

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Speaker 1: He watches as Father Rents stands, holding his crucifix out

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Speaker 1: toward her as he recites the rich uale Romanum. Moments later,

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Speaker 1: a shaking Doctor Roth bolts from the room and rushes

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Speaker 1: down to the kitchen. When Father Alt asks him if

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Speaker 1: he will help them, a trembling doctor Roth replies simply,

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Speaker 1: there are no injections against the devil, before gathering his

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Speaker 1: things and hurrying out of the house. When Father Alt

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Speaker 1: returns a few days later, Annalisa tells him, with fading

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Speaker 1: light in her eyes, that she fears it is still

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Speaker 1: to get worse before it will get better. She reminds

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Speaker 1: him that he mustn't be afraid, though all will be

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Speaker 1: well in July, just as the Mother of God has

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Speaker 1: deemed it so. Father Olt notices that one of Annalisa's

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Speaker 1: teeth has been chipped. When he leaves the house later

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Speaker 1: that night, he sees a peculiar mouth shaped dent in

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Speaker 1: the wall, and a glass panel appears to be missing

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Speaker 1: from one of the doors. It was Anna Lisa. Joseph

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Speaker 1: tells him she had run through it head first. Another

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Speaker 1: five exorcisms take place before thirtieth of June, when in

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Speaker 1: a thick summer heat, Father Rents arrives at the Michael

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Speaker 1: household for what will be the sixty seventh exorcism since

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Speaker 1: they started. As she has done in all sixty six

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Speaker 1: so far, ann Elisa waits patiently and eagerly for her deliverance,

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Speaker 1: surrounded by her family, her parents Anna and Joseph, sisters

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Speaker 1: Barbara and Rosweether, and Peter, and there is reason to

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Speaker 1: be cheerful, despite her temperature running at thirty nine degrees celsius.

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Speaker 1: Tomorrow is the first of July, the moment, as Annelisa claims,

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Speaker 1: has been foretold by the Mother of God that she

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Speaker 1: will finally be released. An Elisa is placed on the

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Speaker 1: sofa with barely the strength to lift her own body,

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Speaker 1: and once again Father Rents begins the ritual. Within seconds,

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Speaker 1: as the sacred words fall from his mouth, Analisa begins

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Speaker 1: to slither and moan, her teeth and withered gums, gnashing

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Speaker 1: at the sound of the prayers. On the bridge of

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Speaker 1: her nose, a large open sore weeps from a wound

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Speaker 1: sustained the previous week. As rerns continues, a voice cries out,

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Speaker 1: but it is not the growl of a demon or

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Speaker 1: a hiss of rage, but rather the gentle, sweet, and

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Speaker 1: exhausted voice of a young woman. Absolution, says Analisa. Father

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Speaker 1: Rents stops and asks is she sure? Yes, she replies,

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Speaker 1: it seems the last of the demons have finally left

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Speaker 1: her body. But Rence knows all too well it could

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Speaker 1: be a trap. After all, how do they know it

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Speaker 1: is Annalisa who is speaking. Rents gives a nod to Peter,

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Speaker 1: who then stares long and hard into Anna Lisa's eyes,

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Speaker 1: just as she had asked him to do, so that

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Speaker 1: he'll know if it is really her in her mind

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Speaker 1: or not. Peter turns to Rents and confirms it really

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Speaker 1: is Anna Lisa who is speaking. Rents turns back to

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Speaker 1: the young woman. Finding a momentary reserve of strength, she

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Speaker 1: drops from the couch and kneels on the floor. Father

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Speaker 1: Rents makes the sign of the Cross and places his

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Speaker 1: hand on her head. God, the father of mercies. Through

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Speaker 1: the death and resurrection of his son, has reconciled the

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Speaker 1: world to himself and sent the Holy Spirit the name

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Speaker 1: of the Father and of the Son and of the

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Speaker 1: Holy Spirit. When it's finished, An Elisa is taken to

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Speaker 1: her bed and left asleep. Her hopeful mother, Anna follows

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Speaker 1: Father Rent to the door. What happens now, she asks.

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Speaker 1: Father Rents pats her arm and smiles. We pray. Later

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Speaker 1: that night, as Anna makes her way to bed, a

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Speaker 1: quiet voice comes out from Anna Lisa's room. Mama, I'm afraid,

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Speaker 1: says Anne Alissa. An image flashes through Anna's mind. It's

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Speaker 1: Anna Lisa, not as a young woman, but a young

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Speaker 1: child who wanted nothing but to make her mother happy.

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Speaker 1: Anna goes to her daughter and sits with her until

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Speaker 1: she falls asleep. Sometime later, a scream coming from Annalissa's

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Speaker 1: room rips the silence of the night. Joseph rushes in

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Speaker 1: to find Anna Lisa being seemingly thrown about her bed

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Speaker 1: by an invisible force. He commands the demons to leave

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Speaker 1: his daughter alone, and the violence eventually subsides, but it

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Speaker 1: will be well into the following morning of July first,

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Speaker 1: before Anna Lisa is finally calmed enough to fall asleep

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Speaker 1: once more. A few hours later outside Venus, the morning star,

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Speaker 1: having hung so bright and prominent in the sky, slowly

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Speaker 1: fades before vanishing altogether into the warm light of the

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Speaker 1: rising sun. At seven am. Before heading off to work,

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Speaker 1: Joseph makes sure to check in on his daughter and

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Speaker 1: finds her sleeping peacefully. An hour later, he receives a

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Speaker 1: phone call from Anna to inform him that Anna Lisa

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Speaker 1: is dead. An autopsy on her body finds all her

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Speaker 1: inner organs are healthy, including the brain, with no damage

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Speaker 1: noted that might have caused any epileptic seizures. Her death

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Speaker 1: is recorded as having been caused by starvation and possibly

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Speaker 1: over exertion. The report also notes that her pupils were

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Speaker 1: unusually dilated and that she had none of the bed

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Speaker 1: saws or ulcerations of the skin associated with starvation, despite

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Speaker 1: weighing only sixty eight pounds at the time of her death.

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Speaker 1: She is buried a few days later on the fringes

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Speaker 1: of Klingenberg Cemetery, next to her sister Martha. In the

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Speaker 1: aftermath of Anne Elsa's death, the West German state charged

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Speaker 1: her parents, Joseph and Anna, along with Fathers, Arnold Rents,

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Speaker 1: and Ernest Alt with negligent homicide. Two years later, in

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Speaker 1: a heavily publicized case, all four defendants were found guilty

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Speaker 1: of manslaughter due to negligence and sentenced to a term

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Speaker 1: of six months in prison later suspended and three years probation.

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Speaker 1: All four defendants maintained to the end that Analiza had

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Speaker 1: been the victim of a demonic possession. Much later, when

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Speaker 1: Father Rentz's taped recordings of Analis's exorcisms are made public,

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Speaker 1: an analysis of her pained and anguished responses apparently revealed

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Speaker 1: some of them to be hitting two registers at the

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Speaker 1: same time, as if two people had been speaking simultaneously.

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Speaker 1: Then whatever way we look at the terrifying and tragic

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Speaker 1: case of Ana Lisa Michel, it is impossible to escape

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Speaker 1: the horror of it. If you believe in the existence

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Speaker 1: of demonic spirits that can possess your mind intent on

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Speaker 1: condemning your soul to an eternity of damnation, then such

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Speaker 1: a horror is self explanatory. If you don't, we can

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Speaker 1: still find a number of equally unsettling ideas lurking during

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Speaker 1: the exorcisms. When Analisa yelled and fought with father rents.

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Speaker 1: She claimed it was as if somebody had taken over

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Speaker 1: her mind, leaving herself stranded on the edges of her

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Speaker 1: psyche while someone else pulled her strings. If, like me,

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Speaker 1: you find this notion terrifying, then perhaps it's best not

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Speaker 1: to think too deeply on just what that self is exactly.

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Speaker 1: We often talk of how our actions define us, that

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Speaker 1: the choices we make from our moral standpoints, to the

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Speaker 1: clothes we wear, to even the partners we supposedly choose

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Speaker 1: all combine to form an impression of who we are. Yet,

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Speaker 1: if we live in a deterministic universe, as many leading

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Speaker 1: scientists and philosophers think, which if any of our decisions,

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Speaker 1: could we reasonably declare to have been made entirely of

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Speaker 1: our own volition? To paraphrase Arthur Schopenhauer, you may have

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Speaker 1: a thought and then act on that thought, But what

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Speaker 1: thought to have that thought in the first place? Free will,

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Speaker 1: in the purest sense, a will that is completely free

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Speaker 1: from any influence, does not exist through a combination of

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Speaker 1: nature and nurture. Even before we are born, we are

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Speaker 1: in a sense programmed to behave in this at a

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Speaker 1: very basic level, our behavior is controlled by the biological

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Speaker 1: demands of our bodies. We eat because we're hungry, drink

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Speaker 1: because we're thirsty, rest because we are tired. We could

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Speaker 1: choose not to eat, drink, or rest, but for the

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Speaker 1: most part, the consequences of doing so prevent us from

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Speaker 1: making such decisions. The neural networks in our brains that

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Speaker 1: influence our behavior how quick we might be to get angry,

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Speaker 1: or why we prefer oranges to apples, for example, are

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Speaker 1: partly determined by genetic events, many of which take place

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Speaker 1: before we are born, that constantly affect our behavior. Epigenetic imprinting,

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Speaker 1: the way our biology processes how exactly our genes will

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Speaker 1: influence our behavior, also takes place before we are born

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Speaker 1: and can even continue during our lifetime, all without our control. Often,

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Speaker 1: when we feel we are being freely assertive, our actions

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Speaker 1: are in fact simply reactions to stimuli. Some believe the

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Speaker 1: process known as priming is a profound case in point,

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Speaker 1: demonstrating the way in which our behavior can be manipulated

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Speaker 1: by something as simple as word association. One striking example

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Speaker 1: was revealed in a two thousand and six study conducted

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Speaker 1: by a psychologist, Professor Kathlyn votes of the University of Minnesota.

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Speaker 1: The study demonstrated that people who carry out tasks while

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Speaker 1: being exposed to reminders of money, either through images placed

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Speaker 1: near them on screens or the use of fake money

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Speaker 1: left out in plain sight, were likely to be more

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Speaker 1: self sufficient. They were also less will to help others

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Speaker 1: in a series of later tasks they were asked to perform.

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Speaker 1: And all this before we even take into consideration how

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Speaker 1: our general outlook on life or our moral and religious

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Speaker 1: beliefs are shaped by the environment we're brought up in

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Speaker 1: and the social groups we predominantly interact with. We could

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Speaker 1: argue that through education and raised awareness, we learn to

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Speaker 1: recognize the ways in which our choices are being influenced

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Speaker 1: by things we can't control, and in turn learn to

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Speaker 1: make better, more thoughtful choices. And as thinkers such as

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Speaker 1: Daniel Dennett have proposed, maybe that's enough. As Dennett argues,

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Speaker 1: even if we reject the purest's idea of free will,

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Speaker 1: there are parameters within which we can retain a satisfactory

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Speaker 1: degree of freedom that at least leaves us with, as

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Speaker 1: he says, the varieties of free will worth wanting. In

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Speaker 1: this sense, free will is possible if we understand it

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Speaker 1: essentially as nothing but a useful fiction. In other words,

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Speaker 1: although we should accept that we can't have full authority

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Speaker 1: over our decisions, be it the biological impulses we can't control,

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Speaker 1: like who we fall in love with, or the myriad

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Speaker 1: ways in which our environments influence us, we might find

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Speaker 1: we have enough choices to meaningfully affect outcomes, thereby providing

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Speaker 1: a gratifying feeling of autonomy. But if we say that

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Speaker 1: free will amounts to the number of options available to

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Speaker 1: us within any given situation, how should we account for

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Speaker 1: the way in which, for each of us, due to

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Speaker 1: the influence of our individualistic, predetermined genetic makeup and the

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Speaker 1: varied subjective experiences of our lives, those choices at our

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Speaker 1: disposal will be different. Is it fair that one person

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Speaker 1: can be penalized for a criminal act, for example, and

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Speaker 1: be stigmatized for it when so many of the things

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Speaker 1: that lead them to commit the act are completely out

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Speaker 1: of their control. The simple answer is that we can't.

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Speaker 1: The best we can do is agree collectively on what

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Speaker 1: we deem to be acceptable behavior. Then we can negotiate

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Speaker 1: the parameters of acceptability, either explicitly through the enforcement of

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Speaker 1: laws or implicitly through tacitly agreed social moraids. But what

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Speaker 1: happens then when those parameters shift? The terror of becoming

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Speaker 1: the victim of demonic possession is about much more than control.

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Speaker 1: For the devout, the ultimate fear is that something fundamentally

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Speaker 1: evil has taken over their soul, threatening to commit evil

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Speaker 1: acts in their name, or the sin of suicide, condemning

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Speaker 1: them to hell in the process. Yet, if we are

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Speaker 1: never truly in control of our actions, what might any

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Speaker 1: of us be capable of given the right set of circumstances.

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Speaker 1: In July nineteen sixty one, twenty three year old Bill

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Speaker 1: Menolt came across an advert in the New Haven Register,

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Speaker 1: a Connecticut based local paper, requesting persons needed for a

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Speaker 1: study of memory, with the offer of four dollars for

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Speaker 1: just one hour of your time. Having just recently left

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Speaker 1: the Army, Bill figured he could use the money, and,

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Speaker 1: since he would be in New Haven that day anyway,

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Speaker 1: decided to put himself forward. A few days later, he

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Speaker 1: arrived at Yale University's Interaction Laboratory, where he was introduced

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Speaker 1: to another volunteer, an accountant named Missus Wallace, and the experimenter,

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Speaker 1: an officious sounding man dressed in a gray lab coat

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Speaker 1: who would be supervising the experiment. It was explained to

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Speaker 1: Bill and mister Wallace that they were taking part in

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Speaker 1: a study to examine the effects of punishment on learning ability.

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Speaker 1: Then they drew straws to determine which roles they would take.

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Speaker 1: Mister Wallace was assigned the position of learner and taken

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Speaker 1: into a room where, watched by Bill, he was strapped

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Speaker 1: into an electric chair. Now in the role of teacher,

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Speaker 1: Bill was taken to an adjacent room containing an electric

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Speaker 1: shock generator that he was led to believe was hooked

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Speaker 1: up to the electric chair under the watchful eye of

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Speaker 1: the experimenter. Bill and mister Wallace, who were no longer

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Speaker 1: able to see each other, proceeded to carry out a

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Speaker 1: series of simple word based memory tests. All Bill then

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Speaker 1: had to do was administer an electric shock whenever the

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Speaker 1: learner mister Wallace, got the answer wrong, with one additional instruction.

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Speaker 1: Each time this occurred, he was to increase the strength

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Speaker 1: of the electric shocks in his room. On the electric

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Speaker 1: shock generator that Bill was controlling, there were thirty switches

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Speaker 1: clearly marked with different levels of power, ranging from fifteen

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Speaker 1: vaults described as slight shock to four hundred and fifty

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Speaker 1: vaults described as danger severe shock. With the experiment under way,

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Speaker 1: Bill dutifully increased the shocks by fifteen vaults with each

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Speaker 1: wrong answer, even when mister Wallace could be heard screaming

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Speaker 1: in agony and demanding to be let out from the

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Speaker 1: other side of the wall. At every scream, Bill would

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Speaker 1: turn to the experimenter for guidance, each time being told

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Speaker 1: calmly but forcefully to please continue. Two hundred and ten vaults,

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Speaker 1: two hundred and fifty five vaults, three hundred and thirty volts.

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Speaker 1: Up it went until something occurred that Bill had not

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Speaker 1: been prepared for. Mister Wallace stopped responding. The young former

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Speaker 1: soldier had been instructed earlier to treat a non response

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Speaker 1: as an incorrect answer, but was understandably concerned that something

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Speaker 1: terrible had happened. He looked to the experimenter, who again

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Speaker 1: asked him calmly to continue. Bill flicked the next switch

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Speaker 1: four hundred and thirty five vaults. There was no response.

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Speaker 1: Now utterly convinced that he'd killed mister Wallace, a horrified

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Speaker 1: Bill looked again to the experimenter. The experiment requires we continue,

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Speaker 1: he commanded flatly, against all his better judgment, Bill flicked

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Speaker 1: the highest and final switch on the generator four hundred

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Speaker 1: and fifty vaults. Thankfully, for Bill, none of it was real.

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Speaker 1: There were no electric shocks transmitted to mister Wallace, who,

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Speaker 1: it turned out, wasn't an accountant at all, but a

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Speaker 1: stooge who was part of the experiment named Bob mac donnough.

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Speaker 1: Bill had unwittingly taken part in a hugely controversial experiment

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Speaker 1: designed by psychologist Stanley Milgram to test our obedience to

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Speaker 1: authority figures. When the truth of the Holocaust was exposed

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Speaker 1: in the aftermath of the Second World War, Stanley Milgram,

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Speaker 1: like many others, was left completely stunned as to how

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Speaker 1: so many ordinary people could be convinced to perpetrate such acts.

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Speaker 1: The Milgram Experiment, as it came to be known, was

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Speaker 1: conducted in the wake of the trial of Adolph Eichmann, who,

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Speaker 1: as a member of the National Socialist German Workers Party,

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Speaker 1: played a leading role in the organization of the Holocaust.

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Speaker 1: Aikman famously stated he should not be considered culpable for

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Speaker 1: his actions, since he had merely been following orders Aikman's

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Speaker 1: defense uncomfortably inferred that anyone in his situation could very

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Speaker 1: well have made the same choices. Milgram set out to

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Speaker 1: discover if there was any truth to this. Bill was

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Speaker 1: one of forty male subjects with varying occupations and levels

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Speaker 1: of education, who were tested. Prior to the study. Milgram

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Speaker 1: asked for teen psychology majors to predict how many test

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Speaker 1: subjects could be coerced into administering the highest level of shock,

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Speaker 1: to which they gave the mean answer of one point

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Speaker 1: two percent. The eventual answer was, in fact sixty five percent,

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Speaker 1: more than half of all participants. And for me, it

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Speaker 1: is here that we find the true horror. Often the

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Speaker 1: only thing standing between us and the perpetrating of what

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Speaker 1: we might consider evil acts is the tenacity of our

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Speaker 1: fictitious social conventions, and whether we are lucky enough, either

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Speaker 1: through a genetic predisposition or through developing the requisite attitude

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Speaker 1: to wilfully adhere to them, which in turn leaves us

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Speaker 1: with the even more uncomfortable truth that, far from so

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Speaker 1: called evil acts being an aberration of human behavior, they

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Speaker 1: are in fact, in d entirely normative. The search for

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Speaker 1: the truth of things has invigorated thinkers throughout the history

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Speaker 1: of humankind, and has become an especially fraught issue in

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Speaker 1: our era of uncertainty, characterized by fears over the impact

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Speaker 1: of fake news and the increasing reliance on dispassionate algorithms

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Speaker 1: to aggregate information. What rarely gets acknowledged is that the

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Speaker 1: truth is not necessarily important to the function of humanity.

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Speaker 1: In fact, we could reasonably say that in terms of

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Speaker 1: how we model societies and come together to collectively operate,

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Speaker 1: it might be irrelevant and in some ways even detrimental.

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Speaker 1: In two thousand and eight, professor Kathleen Vows, this time

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Speaker 1: in collaboration with psychologist Jonathan Schoola of the University of California,

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Speaker 1: carried out a fascinating study to test how belief in

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Speaker 1: free will effects moral responsibility. Vose and Schooler gave two

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Speaker 1: sets of participants a different passage to read from the

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Speaker 1: Astonishing Hypothesis, a nineteen ninety four book about the study

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Speaker 1: of consciousness written by Nobel laureate and co discoverer of DNA,

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Speaker 1: Francis Crick. One passage asserted that although we appear to

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Speaker 1: have free will, in fact our choices have already been

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Speaker 1: predetermined for us. While the other passage gave no mention

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Speaker 1: of the concept. After completing a quick survey about their

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Speaker 1: respective thoughts on the idea of free will, participants were

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Speaker 1: then asked to take a quick maths test with one caveat.

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Speaker 1: Whenever a question appeared, they were asked to press the

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Speaker 1: space bar to prevent the answer appearing on the screen

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Speaker 1: shortly after. Incredibly, those who read the passage dismissing free

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Speaker 1: will cheated more often, with the level of cheating being

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Speaker 1: higher the more skeptical the participant was about having it. Perhaps, then,

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Speaker 1: with this in mind, provided you think cheating is an

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Speaker 1: undesirable behavior, there is reason to maintain the idea of

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Speaker 1: free will, regardless of whether it is true or not. Ultimately,

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Speaker 1: we may find that the extent to which we cling

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Speaker 1: to the notions of free will and ownership of the

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Speaker 1: self has far more to do with what we consider

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Speaker 1: the purpose of life to be, rather than any real

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Speaker 1: truth as to who or what we are, something that

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Speaker 1: is itself driven by pre programmed genetic data and unconscious responses.

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Speaker 1: Should we choose to see ourselves as all valid occupiers

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Speaker 1: of a minutely small shared space in a vast universe,

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Speaker 1: that should do what we can to ensure as many

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Speaker 1: of us as possible can experience a life that is

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Speaker 1: worth living. Or should we choose to act selfishly to

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Speaker 1: survive and thrive at any cost, Or are we merely,

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Speaker 1: in the words of true detectives rusty call, just things

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Speaker 1: that labor under the illusion of having a self, an

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Speaker 1: accretion of sensory experience and feelings programmed with total assurance

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Speaker 1: that we are each somebody, when in fact everybody is nobody.

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Speaker 1: This episode was written by Richard McLean Smith Unexplained. The

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Speaker 1: book and audiobook, with stories never before featured on the show,

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00:33:53,400 --> 00:33:57,480
Speaker 1: is now available to buy worldwide. You can purchase from Amazon,

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Speaker 1: rate the show wherever you get your podcasts, and feel

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Speaker 1: free to get in touch with any thoughts or ideas

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Speaker 1: regarding the stories you've heard on the show. Perhaps you

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Speaker 1: have an explanation of your own you'd like to share.

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Speaker 1: You can find out more at Unexplained podcast dot com

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Speaker 1: and reach us online through Twitter at Unexplained Pod and

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Speaker 1: Facebook at Facebook dot com. Forward Slash Unexplained Podcast