[I] think I can safely say that nobody understands quantum mechanics. Richard Feynman, The Character of Physical Law Quantum mechanics [is] that mysterious, confusing discipline, which none of us really understands but which we know how to use. It works perfectly, as far as we can tell, in describing physical reality, but it is a ‘counter-intuitive discipline’… Murray Gell-Mann, Questions for the Future [The quantum] postulate implies a renunciation as regards the causal space-time co-ordination of atomic processes. Niels Bohr, Atomic Theory and the Description of Nature It should be emphasized, however, that the probability function does not in itself represent a course of events in the course of time. It represents a tendency for events and our knowledge of events. The probability function can be connected with reality only if one essential condition is fulfilled: if a new measurement is made to determine a certain property of the system. [T]he idea of an objective real world whose smallest parts exist objectively in the same sense as stones or trees exist, independently of whether or not we observe them…is impossible … Werner Heisenberg, Physics and Philosophy [In] quantum theory it is the principle of causality , or more accurately that of determinism , which must be dropped and replaced by something else.… We now have a new form of the law of causality.… It is as follows: if in a certain process the initial conditions are determined as accurately as the uncertainty relations permit, then the probabilities of all possible subsequent states are governed by exact laws. Max Born, The Restless Universe
The difficulties of the old quantum theory were largely dispelled by the development of quantum mechanics in the 1920s. First Heisenberg (1925) developed the rather abstract matrix mechanics and soon after Schro¨dinger (1926; see also Eckart, 1926) developed the physically more appealing wave mechanics. Subsequently he showed them to be mathematically equivalent. The physicists were greatly relieved; now they had once again a mathematical formalism that enabled the results of experiments to be calculated. It was possible to move forward. It is certainly a very elegant and indeed beautiful formalism, and does enable the results of many physical measurements to be calculated with great accuracy. It is used daily by atomic and nuclear physicists; there is no other way to make calculations. From the earliest days there has been intense debate about the interpretation of quantum mechanics, and it shows no signs of being settled; if anything it is becoming more intense over the years. As Penrose has remarked, no one understands quantum mechanics. Feynman (1967; see also Sykes, 1994) also admitted that ‘nobody understands quantum mechanics’, and Einstein once remarked: ‘I have thought a hundred times as much about the quantum problems as I have about general relativity theory’ (Pais, 1994, p. 57). It should therefore be evident that the most that can be done here is to try to show where the real difficulties lie, and how the failure to recognize that quantum mechanics is an essentially statistical theory has led to a series of confusing quantum paradoxes. It is just these paradoxes that have often been used to support theological speculations. It is useful to ask what ‘understanding quantum mechanics’ actually means. Certainly it means being able to calculate the results of many measurements. The same applies to Newton’s theory of gravitation, which we understand in the sense that we can use it as a basis of calculation, although we do not really understand the gravitational force itself. Very often, especially in modern physics, the mathematical formalism does not give us the sort of intuitive physical feeling for what is going on that we often obtain from classical mechanics. Perhaps we can never achieve more than this for quantum mechanics. In classical mechanics we can assume that a property that is measured objectively exists prior to the interaction of the measuring apparatus with the observed system. Quantum mechanics, however, ‘is incompatible with the proposition that measurement discovers some unknown but pre-existing property’ (Peres, 1997, p. 14). There is an important distinction between mysteries and absurdities. We may be forced to live with mysteries, but there is no reason why we should put up with absurdities such as the wave-particle duality, tunnelling through potential barriers, acausal events and the collapse of the wave function. These are the quantum paradoxes that will be discussed later on. They arise within the Copenhagen interpretation of quantum mechanics and are solved by other interpretations. These alternative interpretations enable us to make conjectures about what is going on, even though we cannot understand it in detail. This is acceptable and a stimulus to further research. It is certainly difficult enough to understand quantum mechanics, but there is no need to try to visualize logical absurdities in the effort to do so. Quantum mechanics is a mathematical formalism that makes it possible to calculate the results of some experiments. Anything more than this, such as questions about the interpretation of what is measured and whether it tells us what is actually going on in the system being studied, belongs to philosophy. Thus we are concerned here with what is essentially a philosophical debate; if it were just a matter of physics the debate would have been settled long ago. One of the difficulties is that it invokes the results of experiments and uses the language of quantum mechanics. Inevitably this language uses philosophical terms and then it is easy to give the impression that the philosophical propositions are in some way entailed by the physical results. These in turn can influence theological thinking. In order to be quite clear which arguments are justified and which are not, it is essential to separate the three levels of discourse: physical, philosophical and theological. Our task is to relate these together, and this immediately raises the traditional problems of the philosophy of science, including the relation of experiment to theory, and of theory to explanation. We begin by discussing experiments, distinguishing between those that are real and those that are imaginary.
A type of mechanics will be presented that possesses some distinctive properties. On the one hand, its physical description & rules of operation are readily comprehensible & intuitively clear. On the other, it fully satisfies all observable predictions of non-relativistic quantum mechanics. Within it, particles exist at points in space, follow continuous, piecewise differentiable paths, and their linear momentum is equal to their mass times their velocity along their path. Yet the probabilities for position and momentum, conditioned on the state of the particle's environment, follow the rules of quantum theory. Indeed, all observable consequences of quantum theory are satisfied; particles can be entangled, have intrinsic spin, this spin is not local to the particle, particle identity can effect probabilities, and so forth. All the rules of quantum mechanics are obeyed, and all arise in a straightforward fashion. After this is established, connections will be drawn out between this type of mechanics and other types of quantum worlds; those that obey Bohmian mechanics, stochastic mechanics, the many worlds interpretation, and physical collapse. In the final section, a relativistic version of the mechanics will be presented.
I suppose one could imagine laws of physics which would dictate that a world be exactly so, and not otherwise, allowing no detail to be varied. But what could dictate that those laws of physics be ‘the’ laws of physics? By considering a spectrum of possible laws, one could again consider a spectrum of possible worlds. In fact the laws of physics of our actual world, as presently understood, have no such dictatorial character. So that even with the laws given, a spectrum of different worlds is possible. There are two kinds of freedom. Although the laws say something about how a given state of the world may develop, they say nothing (or anyway very little) about in what state the world should start. So, to begin with, we have freedom as regards ‘initial conditions’. To go on with, the future that can evolve from a given present is not uniquely determined, according to contemporary orthodoxy. The laws list various possibilities, and attach to them various probabilities. The relation between the set of possibilities and the unique actuality which emerges is quite peculiar in modern ‘quantum theory’ – the contemporary all-embracing basic physical theory. The absence of determinism, the probabilistic nature of the assertions of the theory, is already a little peculiar… at least in the light of pre-twentieth-century ‘classical’ physics. But after all everyday life, if not classical physics, prepares us very well for the idea that not everything is predictable, that chance is important.
After eighty years of Quantum Mechanics (QM) we have learned to live with wave functions without worrying about their physical nature. This attitude is certainly justifled by the extraordinary success of the theory in predicting and explaining not only all the phenomena encountered in the domain of microphysics, but also some spectacular nonclassical macroscopic behaviors of matter. Nevertheless one cannot ignore that the wave{particle duality of quantum objects not only still raises conceptual problems among the members of the small community of physicists who are still interested in the foundations of our basic theory of matter, but also induces thousands and thousands of physics students all around the world to ask each year, at their flrst impact with Quantum Mechanics, embarrassing questions to their teachers without receiving really convincing answers. Remember that Feynman once said \It is fair to say that nobody understands