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arXiv:0803.1625

Physicalism versus quantum mechanics

Henry Pierce Stapp

Published Mar 11, 2008• 1 citation
arXivHTMLPDF

Abstract

In the context of theories of the connection between mind and brain, physicalism is the demand that all is basically purely physical. But the concept of "physical" embodied in this demand is characterized essentially by the properties of the physical that hold in classical physical theories. Certain of these properties contradict the character of the physical in quantum mechanics, which provides a better, more comprehensive, and more fundamental account of phenomena. It is argued that the difficulties that have plaged physicalists for half a century, and that continue to do so, dissolve when the classical idea of the physical is replaced by its quantum successor. The argument is concretized in a way that makes it accessible to non-physicists by exploiting the recent evidence connecting our conscious experiences to macroscopic measurable synchronous oscillations occurring in well-separated parts of the brain. A specific new model of the mind-brain connection that is fundamentally quantum mechanical but that ties conscious experiences to these macroscopic synchronous oscillations is used to illustrate the essential disparities between the classical and quantum notions of the physical, and in particular to demonstrate the failure in the quantum world of the principle of the causal closure of the physical, a failure that goes beyond what is entailed by the randomness in the outcomes of observations, and that accommodates the efficacy in the brain of conscious intent.

DOI
10.48550/arxiv.0803.1625

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In the context of theories of the connection between mind and brain, physicalism is the demand that all is basically purely physical. But the concept of "physical" embodied in this demand is characterized essentially by the properties of the physical that hold in classical physical theories. Certain of these properties contradict the character of the physical in quantum mechanics, which provides a better, more comprehensive, and more fundamental account of phenomena. It is argued that the difficulties that have plaged physicalists for half a century, and that continue to do so, dissolve when the classical idea of the physical is replaced by its quantum successor. The argument is concretized in a way that makes it accessible to non-physicists by exploiting the recent evidence connecting our conscious experiences to macroscopic measurable synchronous oscillations occurring in well-separated parts of the brain. A specific new model of the mind-brain connection that is fundamentally quantum mechanical but that ties conscious experiences to these macroscopic synchronous oscillations is used to illustrate the essential disparities between the classical and quantum notions of the physical, and in particular to demonstrate the failure in the quantum world of the principle of the causal closure of the physical, a failure that goes beyond what is entailed by the randomness in the outcomes of observations, and that accommodates the efficacy in the brain of conscious intent.
How is mind related to matter? This ancient question in philosophy is rapidly becoming a core problem in science, perhaps the most important of all because it probes the essential nature of man himself. The origin of the problem is a conflict between the mechanical conception of human beings that arises from the precepts of classical physical theory and the very different idea that arises from our intuition: the former reduces each of us to an automaton, while the latter allows our thoughts to guide our actions. The dominant contemporary approaches to the problem attempt to resolve this conflict by clinging to the classical concepts, and trying to explain away our misleading intuition. But a detailed argument given here shows why, in a scientific approach to this problem, it is necessary to use the more basic principles of quantum physics, which bring the observer into the dynamics, rather than to accept classical precepts that are profoundly incorrect precisely at the crucial point of the role of human consciousness in the dynamics of human brains. Adherence to the quantum principles yields a dynamical theory of the mind/brain/body system that is in close accord with our intuitive idea of what we are. In particular, the need for a self-observing quantum system to pose certain questions creates a causal opening that allows mind/brain dynamics to have three distinguishable but interlocked causal processes, one micro-local, one stochastic, and the third experiential. Passing to the classical limit in which the critical difference between zero and the finite actual value of Planck's constant is ignored not only eliminates the chemical processes that are absolutely crucial to the functioning of actual brains, it simultaneously blinds the resulting theoretical construct to the physical fine structure wherein the effect of mind on matter lies: the use of this limit in this context is totally unjustified from a physics perspective.
Neuropsychological research on the neural basis of behavior generally posits that brain mechanisms will ultimately suffice to explain all psychologically described phenomena. This assumption stems from the idea that the brain is made up entirely of material particles and fields, and that all causal mechanisms relevant to neuroscience can therefore be formulated solely in terms of properties of these elements. Thus terms having intrinsic mentalistic and/or experiential content (e.g., ''feeling,'' ''knowing,'' and ''effort'') are not included as primary causal factors. This theoretical restriction is motivated primarily by ideas about the natural world that have been known to be fundamentally incorrect for more than three quarters of a century. Contemporary basic physical theory differs profoundly from classical physics on the important matter of how the consciousness of human agents enters into the structure of empirical phenomena. The new principles contradict the older idea that local mechanical processes alone can account for the structure of all observed empirical data. Contemporary physical theory brings directly and irreducibly into the overall causal structure certain psychologically described choices made by human agents about how they will act. This key development in basic physical theory is applicable to neuroscience, and it provides neuroscientists and psychologists with an alternative conceptual framework for describing neural processes. Indeed, due to certain structural features of ion channels critical to synaptic function, contemporary physical theory must in principle be used when analyzing human brain dynamics. The new framework, unlike its classical-physics-based predecessor is erected directly upon, and is compatible with, the prevailing principles of physics, and is able to represent more adequately than classical concepts the neuroplastic mechanisms relevant to the growing number of empirical studies of the capacity of directed attention and mental effort to systematically alter brain function.
Quantum mechanics is usually defined in terms of some loosely connected axioms and rules. Such a foundation is far from the beauty of, e.g., the `principles' underlying classical mechanics. Motivated, in addition, by notorious interpretation problems, there have been numerous attempts to modify or `complete' quantum mechanics. A first attempt was based on so-called hidden variables; its proponents essentially tried to expel the non-classical nature of quantum mechanics. More recent proposals intend to complete quantum mechanics not within mechanics proper but on a `higher (synthetic) level'; by means of a combination with gravitation theory (R Penrose), with quantum information theory (C M Caves, C A Fuchs) or with psychology and brain science (H P Stapp). I think it is fair to say that in each case the combination is with a subject that, per se , suffers from a very limited understanding that is even more severe than that of quantum mechanics. This was acceptable, though, if it could convincingly be argued that scientific progress desperately needs to join forces. Quantum mechanics of a closed system was a beautiful and well understood theory with its respective state being presented as a point on a deterministic trajectory in Liouville space---not unlike the motion of a classical N -particle system in its 6N -dimensional phase-space. Unfortunately, we need an inside and an outside view, we need an external reference frame, we need an observer. This unavoidable partition is the origin of most of the troubles we have with quantum mechanics. A pragmatic solution is introduced in the form of so-called measurement postulates: one of the various incompatible properties of the system under consideration is supposed to be realized (i.e. to become a fact, to be defined without fundamental dispersion) based on `instantaneous' projections within some externally selected measurement basis. As a result, the theory becomes essentially statistical rather than deterministic; furthermore there is an asymmetry between the observed and the observing. This is the point where consciousness may come in. Complemented by an introduction and several appendices, Henry Stapp's book consists essentially of three parts: theory, implications, and new developments. The theory part gives a very readable account of the Copenhagen interpretation, some aspects of a psychophysical theory, and, eventually, hints towards a quantum foundation of the brain--mind connection. The next part, `implications', summarizes some previous attempts to bridge the gap between the working rules of quantum mechanics and their possible consequences for our understanding of this world (Pauli, Everett, Bohm, Heisenberg). The last section, `new developments', dwells on some ideas about the conscious brain and its possible foundation on quantum mechanics. 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This sounds like an absolute concept: meaning not with respect to something else, but defined intrinsically---not easy to digest. The role of consciousness in the developing quantum universe requires more attention. `The causal irrelevance of our thoughts within classical physics constitutes a serious deficiency of that theory, construed as a description of reality.' This is taken to be entirely different within quantum mechanics. `The core idea of quantum mechanics is to describe our activities as knowledge-seeking and knowledge-using agents.' `21st century science does not reduce human beings to mechanical automata. Rather it elevates human beings to agents whose free choices can, according to the known laws, actually influence their behaviour.' An example with respect to perception is discussed: `Why, when we look at a triangle, do we experience three lines joined at three points and not some pattern of neuron firings?' 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Over the past decade, discussions of the roles that quantum mechanics might or might not play in the theory of consciousness/mind have become increasingly sharp. One side of this debate stand conventional neuroscientists who assert that brain science must look to the neuron for understanding, and on the other side are certain physicists, suggesting that the rules of quantum theory might influence the dynamics of consciousness/mind. However, consciousness and mind are not separate from matter. Submicroscopic world of the human brain give rise to consciousness, mind. We are never able to make a sharp separation between mind and matter. Thus ultimately there is no “mind” that can be separated from “matter” and no “matter” that can be separated from “mind”. The brain as a mixed physical system composed of the macroscopic neuron system and an additional microscopic system. The former consists of pathway conduction of neural impulses. The latter is assumed to be a quantum mechanical many-body system interacting with the macroscopic neuron system.
Overwhelming empirical evidence suggests that consciousness may be fundamentally linked to properties of physical systems. Quantum coherence in biological molecules, as well as entangled states of macroscopic objects such as brains, are important examples that support this notion. If we consider the quantum effects that seem most relevant to biology (e.g., coherence, entanglement, superposition), does it become feasible to identify general rules for observing biological function arising from processes associated with quantum mechanics? What implications would follow if a scientific theory were formulated to describe the interplay between brain functioning and quantum uncertainty? Such a framework will require additional postulates on the nature of quantum interactions in condensed phase systems. One challenge for present day theorists is whether and how classical and quantum mechanics may ultimately provide an integrated description of physics. This article will explore the issues related to quantum theory's ability to address mind-body phenomena and their connection to consciousness.
Over the past decade, discussions of the roles that quantum mechanics might or might not play in the theory of consciousness/mind have become increasingly sharp. One side of this debate stand conventional neuroscientists who assert that brain science must look to the neuron for understanding, and on the other side are certain physicists, suggesting that the rules of quantum theory might influence the dynamics of consciousness/mind. However, consciousness and mind are not separate from matter. Submicroscopic world of the human brain give rise to consciousness, mind. We are never able to make a sharp separation between mind and matter. Thus ultimately there is no “mind” that can be separated from “matter” and no “matter” that can be separated from “mind”. The brain as a mixed physical system composed of the macroscopic neuron system and an additional microscopic system. The former consists of pathway conduction of neural impulses. The latter is assumed to be a quantum mechanical many-body system interacting with the macroscopic neuron system.