This volume elaborates upon functioning of a quantum computer and the analysis of mind phenomenon in a natural scientific paradigm. Many outstanding physicists - Bohr, Heisenberg et al.- considered that many aspects of quantum physics could be understood considering the laws of perception, linguistics and semiotics within the world's semiotic description. An analysis of would-be scientific theories and paradoxes connected with a number of unformulated statements regarding initial information is therefore presented. These, in turn, could be used to draw algorithms that generate a picture of reality in the human mind. The eBook also attempts to find out what is available to an observer from his/her standpoint (reference system), and from what theoretical standpoints that observation is developed. The initial point of this approach is recognizing that we are closed inside the semiotic system in which the "universe" can only be presented to our mind. Such semiotic restrictions for translation of knowledge in any field are considered. This book is intended as a resource for senior students and researchers in natural sciences, scientific philosophy and contemporary psychology.
This volume elaborates upon functioning of a quantum computer and the analysis of mind phenomenon in a natural scientific paradigm. Many outstanding physicists - Bohr, Heisenberg et al.- considered that many aspects of quantum physics could be understood considering the laws of perception, linguistics and semiotics within the world's semiotic description. An analysis of would-be scientific theories and paradoxes connected with a number of unformulated statements regarding initial information is therefore presented. These, in turn, could be used to draw algorithms that generate a picture of reality in the human mind. The eBook also attempts to find out what is available to an observer from his/her standpoint (reference system), and from what theoretical standpoints that observation is developed. The initial point of this approach is recognizing that we are closed inside the semiotic system in which the "universe" can only be presented to our mind. Such semiotic restrictions for translation of knowledge in any field are considered. This book is intended as a resource for senior students and researchers in natural sciences, scientific philosophy and contemporary psychology.
The book presents a multidisciplinary analysis of the context of quantum physics experiments and the function of the human mind that makes it possible to demonstrate that an object-based model of reality formed at the level of the unconscious is the basis of our worldview. The consciousness experiences a ''time flow'' because of the specific features of perception in the form of a model with a sequential fixation of events. Together with the need to relate objects in terms of the model, this generates a space-time representation of the world around us. Acceptance of a mental character of our construct of reality allows for resolution of the problems in quantum physics and its paradoxes, thereby opening the way to an insight into reality. The presented material is organized in a specific order to facilitate the reader's understanding. First, the fact that if there are no objects in the area of quantum mechanics, then they belong to the corresponding model rather than the reality is proved by case studies of the most discussed and relevant paradoxes of quantum physics. The authors consider a topological variant in constructing an object-based space that describes the physical properties of an object that are the most verified in science and describable with mathematical relations. The functionality of the proposed construct is tested by deriving the ''laws'' of conservation of energy and momentum in a relativistic form. The book is oriented towards experts in physics and psychology, advanced students, and readers interested in state-of-the-art science and the philosophy connected to it.
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. The book is an interesting and, in part, fascinating contribution to a field that continues to be a companion to `practical' quantum mechanics since its very beginning. It is doubtful whether such types of `quantum ontologies' will ever become (empirically) testable; right now one can hardly expect more than to be offered some consistent `grand picture', which the reader may find more or less acceptable or even rewarding. Many practicing quantum physicists, though, will remain unimpressed. The shift from synthetic ontology to analytic ontology is the foundation of the present work. This means that fundamental wholes are being partitioned into their ontologically subordinate components by means of `events'. The actual event, in turn, is an abrupt change in the Heisenberg state describing the quantum universe. The new state then defines the tendencies associated with the next actual event. To avoid infinite regression in terms of going from one state of tendencies to the next, consciousness is there to give these events a special `feel', to provide a status of `intrinsic actuality'. The brain of an alert human observer is similar in an important way to a quantum detection device: it can amplify small signals to large macroscopic effects. On the other hand, actual events are not postulated to occur exclusively in brains. They are more generally associated with the formation of records. Records are necessarily part of the total state of the universe: it is obvious that the state of the universe cannot undergo a Schrödinger dynamics and at the same time record its own history. `The full universe consists therefore of an exceedingly thin veneer of relatively sluggish, directly observable properties resting on a vast ocean or rapidly fluctuating unobservable ones.' The present ideas also bear on how the world should be seen to develop. While conventional cosmology encounters problems as to how to define the intial conditions, which would enter the governing equations of motion, here `the boundary conditions are set not at some initial time, but gradually by a sequence of acts that imposes a sequence of constraints. After any sequence of acts there remains a collection of possible worlds, some of which will be eliminated by the next act.' Connected with those acts is `meaning': there has always been some speculation about the special significance of local properties in our understanding of the world. One could argue that correlations (even the quantum correlations found, e.g., in the EPR-experiments) were as real as anything else. But also Stapp stresses the special role of locality: the `local observable properties, or properties similar to them are the natural, and perhaps exclusive, carriers of meaning in the quantum universe. From this point of view the quantum universe tends to create meaning.' 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?' The brain `does not convert an actual whole triangle into some jumbled set of particle motions; rather it converts a concatenation of separate external events into the actualization of some single integrated pattern of neural activity that is congruent to the perceived whole triangle.' How convincing is this proposal? It is hard to tell. I think Henry Stapp did a good job, but there are tight limitations to any such endeavour. Quantum mechanics is often strange indeed, but it also gives rise to our classical world around us. For the emergence of classicality jumps and measurement projections (the basic phenomena connected with those fundamental events of choice) are not needed. Therefore, I doubt whether the explanation of the evolution of our world really allows (or requires) that much free choice. On the other hand, most scientist will agree that empirical science was not possible without free will: we could not ask independent questions if this asking was part of a deterministic trajectory. The fact that the result of a quantum measurement is indeterminate (within given probabilities) does certainly not explain free will. How about the type of measurment? The experimentalist will have to assume that he can select the pertinent observable within some limits. But given a certain design the so-called pointer basis (producing stable measurement results) is no longer a matter of free choice. `The main theme of classical physics is that we live in a clocklike universe.' Today it is often assumed that the universe was a big (quantum-) computer or a cellular automaton. Many would be all too happy to leave that rather restrictive picture behind. But where to go? Stapp suggests giving consciousness a prominent role: `The most profound alteration of the fundamental principles was to bring consciousness of human beings into the basic structure of the physical theory.' How far we are able to go in this direction will depend on the amount of concrete research results becoming available to support this view.
Is mind quantum-like? Is consciousness quantum physical? Does consciousness have a role to play in the emergence of the classical world from the underlying quantum universe? Or is this dichotomy between classical and quantum an illusion? How can world philosophies enrich our views on these matters and interact with the best scientific theories? These are some questions that motivated us to conceive the current book. We also felt an urgent need to discuss the central philosophical questions haunting the emerging frameworks of quantum cognition and quantum-like framework (QLF). We have observed that there are very good technical or mathematical works being done in the emerging fields of quantum cognition and QLF, but there is still a great need for exploring the underlying and open philosophical questions they demand. Quantum cognition developed as a frontier research programme in understanding various cognitive phenomena that are hard or impossible to describe based on classical cognitive science paradigm. Classical cognitive science draws philosophically and mathematically from classical physics and classical probability theory. For example, cognitive realism thinking is deeply motivated by the scientific realism of classical physics. However, as we explore, there are numerous empirical findings which demonstrate clearly that human mind and cognitive processes exhibit features that are more quantum-like. Central to these features are indeterminacy, context dependence, and complementarity of cognitive phenomena, for example, perception, information retrieval, and even qualia. Many good works in the previous decade have demonstrated the efficacy of quantum-like mathematical modelling in such cases. However, given that efficacy, we cannot simply conclude that mind is quantum. Rather there are features that go beyond what is allowed in standard quantum formalism.
This book reconceptualizes the ancient philosophy of 'dualism' and a 'trinity' applied to classical and quantum nonequilibrium phenomena. In addition to classical mechanics and electrodynamics, a remarkable connection of this philosophy with quantum mechanics is established, which can be useful for quantum computing and the development of quantum artificial intelligence. Packed with the recent theoretical models, quantum simulations of black holes, and experimental observations of quantum phase transitions, this book brings a holistic approach that can be useful to refine the concept of the 'Creation', i.e., the evolution of the Universe from the condensed state of matter, and explain the artificial vision. The approch is: Unique: Connects ancient philosophy, classical and quantum mechanics, materials, and the latest quantum technologies Novelty: High level of scientific interpretation of ancient philosophy, creation, interactions, and disorder Multidisciplinary: Guides students to learn quantum simulations and develop philosophical ideas The book contains over ten years of in-depth research by the author on the ancient eastern (Indian) philosophy and the latest scientific research in condensed matter and quantum technology. This book will simplify the picture of ancient eastern philosophy, which can be read by the general audience, particularly undergraduate/postgraduate students interested in quantum information science without any mathematical treatment. However, some parts of the book will be ideal for senior academicians and professional researchers in both worlds.
The essay provides an overview of current scientific and philosophical publications on quantum physics and interpretations of quantum mechanics. Based on the ideas of British physicist David Deutsch and American theoretical physicist Sean M. Carroll, the substantiation of a multi-world interpretation from the point of view of physical theory, its consistency and ability to explain the paradoxes of quantum physics without involving additional auxiliary concepts and unknown laws of physics is presented. The author suggests that the rejection of a multi–world interpretation should be attributed to a psychological barrier – the refusal to look at reality from a different angle, or the "illusion of common sense". The mechanism of quantum computing (quantum computing) and the possibility of the quantum nature of the functioning of consciousness of living organisms based on the concepts of Roger Penrose and Mikhail Mensky and their ambiguity are considered. Using analysis and general scientific research methods, a mechanism for the interaction of biological organisms and the quantum nature of the world is proposed based on the principle used by quantum mechanics to solve the Elitzur-Weidman problem. The conclusion is made about the possibility of functioning of a biological quantum mechanism that provides a significant gain in environmental competition between living beings by increasing the effectiveness of their predictive behavior. Arguments are given both in favor and against the existence of such a mechanism based on the analysis of publicly available research materials on this topic. In conclusion, an attempt is made to determine the place of man in the expanded picture of the universe in this way. It is shown how important it could be whether human beings are able to exchange information with their invariants in the Multiverse, from the point of view of the concepts of personality and self-awareness. A brief overview of the influence of the ideas of quantum physics in general and the multi-world interpretation in particular on modern religious movements, philosophy and media culture is given.
Decoherence: A Fresh Look is an interdisciplinary exploration of decoherence as both a scientific concept and a philosophical gateway to deeper questions concerning reality, knowledge, consciousness, causality, and human understanding. The book examines the implications of modern physics—particularly quantum theory, relativity, and the changing scientific conception of reality—for philosophy, metaphysics, and religious thought. It also considers the historical influence of classical determinism, atheism, theism, and major philosophical traditions on humanity’s understanding of God, the universe, and the nature of existence. Drawing inspiration from the intellectual legacy of Allama Muhammad Iqbal, the work seeks to renew the dialogue between science, philosophy, and religion in the context of the twenty-first century. Rather than presenting decoherence merely as a technical physical process, the book treats it as a conceptual point of departure for reconsidering the relationship between observation, consciousness, probability, objectivity, and reality. This book is intended for readers interested in philosophy of science, metaphysics, quantum theory, religious philosophy, consciousness studies, and contemporary discussions concerning the limits and possibilities of human knowledge.