In this article I intend to show that certain aspects of A.N. Whitehead's philosophy of organism and especially his epochal theory of time, as mainly exposed in his well-known work Process and Reality, can serve in clarify the underlying assumptions that shape nonstandard mathematical theories as such and also as metatheories of quantum mechanics. Concerning the latter issue, I point to an already significant research on nonstandard versions of quantum mechanics; two of these approaches are chosen to be critically presented in relation to the scope of this work. The main point of the paper is that, insofar as we can refer a nonstandard mathematical entity to a kind of axiomatical formalization essentially 'codifying' an underlying mental process indescribable as such by analytic means, we can possibly apply certain principles of Whitehead's metaphysical scheme focused on the key notion of process which is generally conceived as the becoming of actual entities. This is done in the sense of a unifying approach to provide an interpretation of nonstandard mathematical theories as such and also, in their metatheoretical status, as a formalization of the empirical-experimental context of quantum mechanics.
In this article I intend to show that certain aspects of A.N. Whitehead's philosophy of organism and especially his epochal theory of time, as mainly exposed in his well-known work Process and Reality, can serve in clarify the underlying assumptions that shape nonstandard mathematical theories as such and also as metatheories of quantum mechanics. Concerning the latter issue, I point to an already significant research on nonstandard versions of quantum mechanics; two of these approaches are chosen to be critically presented in relation to the scope of this work. The main point of the paper is that, insofar as we can refer a nonstandard mathematical entity to a kind of axiomatical formalization essentially 'codifying' an underlying mental process indescribable as such by analytic means, we can possibly apply certain principles of Whitehead's metaphysical scheme focused on the key notion of process which is generally conceived as the becoming of actual entities. This is done in the sense of a unifying approach to provide an interpretation of nonstandard mathematical theories as such and also, in their metatheoretical status, as a formalization of the empirical-experimental context of quantum mechanics.
There are deep similarities between Whitehead's idea of the process by which nature unfolds and the ideas of quantum theory. Whitehead says that the world is made of ''actual occasions'', each of which arises from potentialities created by prior actual occasions. These actual occasions are happenings modeled on experiential events, each of which comes into being and then perishes, only to be replaced by a successor. It is these experience-like happenings that are the basic realities of nature, according to Whitehead, not the persisting physical particles that Newtonian physics took be the basic entities. Similarly, Heisenberg says that what is really happening in a quantum process is the emergence of an actual from potentialities created by prior actualities. In the orthodox Copenhagen interpretation of quantum theory the actual things to which the theory refer are increments in ''our knowledge''. These increments are experiential events. The particles of classical physics lose their fundamental status: they dissolve into diffuse clouds of possibilities. At each stage of the unfolding of nature the complete cloud of possibilities acts like the potentiality for the occurrence of a next increment in knowledge, whose occurrence can radically change the cloud of possibilities/potentialities for the still-later increments in knowledge. The fundamental difference between these ideas about nature and the classical ideas that reigned from the time of Newton until this century concerns the status of the experiential aspects of nature. These are things such as thoughts, ideas, feelings, and sensations. They are distinguished from the physical aspects of nature, which are described in terms of quantities explicitly located in tiny regions of space and time. According to the ideas of classical physics the physical world is made up exclusively of things of this latter type, and the unfolding of the physical world is determined by causal connections involving only these things. Thus experiential-type things could be considered to influence the flow of physical events only insofar as they themselves were completely determined by physical things. In other words, experiential-type qualities. insofar as they could affect the flow of physical events, could--within the framework of classical physics--not be free: they must be completely determined by the physical aspects of nature that are, by themselves,sufficient to determine the flow of physical events.
Reviewed by: Quantum Processes: A Whiteheadian Interpretation of Quantum Field Theory Henry J. Folse Quantum Processes: A Whiteheadian Interpretation of Quantum Field Theory. Frank Hättich . Munster: Agenda Verlag, 2004. xiv + 280 pp. Euro 29.90, pbk.3-89688-204-x. Many philosophers and physicists—including the current reviewer—have argued that Whitehead's process philosophy provides a conceptual framework better suited for understanding the quantum theoretical account of the atomic domain than does the substance ontology that has dominated Western metaphysics. However, apart from calling attention to this issue, few (with the notable exceptions of Henry Stapp and Jorge Nobo) have attempted to do anything about it. Frank Hättich has now changed this situation by providing a sustained analysis of quantum field theory (QFT) in terms of Whitehead's ontological scheme. The result is interesting for two reasons: (1) by extending the match between Whitehead's specific metaphysical proposals and the mathematics of algebraic QFT to a level of detail never before attempted, Hättich greatly strengthens the hope that process ontology can help resolve quantum mysteries; and (2) in noting the points of noncompatibility between QFT and Whitehead's metaphysical conclusions, he suggests ways of revising Whitehead's pioneering effort to enhance the match between speculative ontological scheme and contemporary physical theory. Hättich's book is in three unequal parts: the first two are exegetical, and the third, constituting nearly half the book, is synthetic. Part I presents a "simplified version" of those parts of Whitehead's ontology pertinent to the interpretation of QFT to be presented, and Part II presents an algebraic formulation of [End Page 283] QFT susceptible to that interpretation. Although Part I is "self-contained" from the point of view of its intended application, it is unlikely that a reader wholly ignorant of Whitehead's process ontology would gain enough enlightenment to appreciate much of the author's argumentation; but it is equally unlikely that such a person would be reading this book. Part II presumes considerable mathematical sophistication and familiarity with the formalism of at least quantum mechanics and some knowledge of field theory. It is "introductory" only in the sense that it introduces the particular version of QFT, algebraic QFT (AQFT), to which process ontology is to be applied. Of course, both Whitehead's metaphysics and quantum theory have been subjected to many and various rival interpretations, and in selecting among them Hättich has clearly, and reasonably, been led by choices that maximize the connections he wishes to explore. It is misleading to see the goal here as developing yet another argument for why quantum theory must (or must not) be interpreted realistically. Rather, this investigation presupposes a realist interpretation and then gets to work constructing an ontological framework to show how this is possible, thereby suggesting that those who have argued that a realist interpretation of quantum theory is conceptually impossible have done so because they remain committed to ontological presuppositions moored in classical physics. In presenting the ontological framework for his project in Part III, Hättich accounts for the process of each occasion's creative concrescence from pure potentiality to determined actuality in terms of three Whiteheadian concepts: (1) the extensive continuum; (2) eternal objects; and (3) the underlying activity. Each one of these ontological elements is then matched up with an aspect of the mathematical formalism by which AQFT represents the quantum state of a region in spacetime. Hättich then shows that given these identifications, various consequences of the mathematical formalism imply that some of the ontological claims made by Whitehead are either inconsistent or incompatible with the presumption that AQFT gives us a true account of the world. Thus although the final conclusions of this investigation are critical of Whitehead's specific metaphysical conclusions, the extent of the applicability of his ontological categories to quantum mechanics and QFT provides persuasive grounds for hoping that future realist interpretations of quantum theory can learn much from process metaphysics. For this reason, Hättich is to be commended for keeping the project of process ontology alive by proposing specific reasons for revising Whiteheadian conclusions based on our best scientific theories of the microdomain, rather than arguing...
Abstract There have been many attempts to undertand the connections between quantum theory and Whiteheadian process philosophy However, due to the ontological considerations, it is very important to specify which interpretation of quantum theory one embraces before inquiring into the details of Whitehead’s philosophy of organism. In this article, I argue that Ghirardi-Rimini-Weber (GRW) collapse interpretation of quantum theory serves as a suitable point of departure for future endeavors. Comparisons with manyworlds interpretation and decoherence approach have also been provided.
Metaphysics, as discipline dealing with the most fundamental aspects of reality, studies the essence of entities, leaving to particular sciences the study of empirical, specific, changeable and unstable aspects. In this sense metaphysics is close to ontology, tackling problems as the existence of God, the being in himself, the immortality of consciousness, the origin and meaning of the universe. Speculative physics pushes its interest to metaphysical questions too, both at atechnical (mathematical) level, and at the level of thought (in relation to philosophy). In recentyears interesting concepts and ideas have been considered and developed, involving the latest unified quantum-relativistic theories and the consequences on reality deriving from them.The search for a meaning of life, one of Anscombe’s themes, finds ferment in the search for meaning about the existence of our universe in itself and as a possible part of a multiverse containing it.The problem of measurement in quantum mechanics appears from the application of themathematical formalism to macroscopic situations and the central position of the observer in this process has produced a deviation towards a metaphysical subjectivism. There are controversial aspects about the role of consciousness in the process of reducing the wave function of quantum mechanics. This narrows the field of validity of some fundamental principles during the interaction between microsystems and macrosystems, with consequent diversification of thedefinition of the ontological state of consciousness and reality. (Local) holism has often been linked to Wittgenstein. From Wittgenstein’s answers to the paradoxes of communication and conceptual relativism, a tension emerges in his vision of linguistic games and in his mental experiments, traditionally interpreted in contrasting ways. This tension can be better understoodthrough some reflections by Wittgenstein on Einstein and his theory of relativity.
In the controversy on the philosophical foundations of quantum mechanics Whitehead's philosophy of organism has an essential place. But its realistic position invalidates any attempt to relate it to the School of Copenhagen's “orthodox interpretation”. Unlike, the Eurhythmic Physics developed by the Lisbon School has notable theoretical tunings with Whitehead's philosophy. In both, the notion of passive matter disappears; entities are understood as ecstatic process of becoming arising from a continuum of potentialities; and they achieve physical persistence grace to a set of synergistic interactions among their own regimes of rhythmical activity. The principle of Eurhythmy proposed by Prof. Croca then appears as the hypothesis, in contemporary theoretical physics, corresponding to the organicist vision of a universe in a developmental process of realization of the abstract potentiality of all possible worlds: a universe that, as a living organism, should be described as guided by an immanent teleological principle.
There are deep similarities between Whitehead's idea of the process by which nature unfolds and the ideas of quantum theory. Whitehead says that the world is made of `actual occasions', each of which arises from potentialities created by prior actual occasions. These actual occasions are `happenings' modelled on experiential events, each of which comes into being and then perishes, only to be replaced by a successor. It is these experience-like `happenings' that are the basic realities of nature, according to Whitehead, not the persisting physical particles that Newtonian physics took be the basic entities. Similarly, Heisenberg says that what is really happening in a quantum process is the emergence of an `actual' from potentialities created by prior actualities. In the orthodox Copenhagen interpretation of quantum theory the actual things to which the theory refer are increments in `our knowledge'. These increments are experiential events. The particles of classical physics lose thei...