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Zygon®

A RESPONSE TO CARL HELRICH: THE LIMITATIONS AND PROMISE OF QUANTUM THEORY

Lothar Schäfer

Published Sep 1, 2006• 3 citations
Publisher

Abstract

Abstract. I respond to Carl Helrich's criticism of my proposition that the emergence of complex order in the universe is from Virtual State Actualization (VSA). The question is discussed as to whether quantum theory is able to afford any kind of quantum ontology or whether it merely allows an epistemological view. I point out that, even though many contradictory interpretations of quantum theory are currently possible, the concept of VSA is based on molecular properties that are so simple and factual that they are beyond interpretation. Helrich's appeal for caution in proceeding from physical reality to Divine Reality is wholeheartedly supported and a detailed discussion is given.

DOI
10.1111/j.1467-9744.2005.00760.x

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Abstract. I respond to Carl Helrich's criticism of my proposition that the emergence of complex order in the universe is from Virtual State Actualization (VSA). The question is discussed as to whether quantum theory is able to afford any kind of quantum ontology or whether it merely allows an epistemological view. I point out that, even though many contradictory interpretations of quantum theory are currently possible, the concept of VSA is based on molecular properties that are so simple and factual that they are beyond interpretation. Helrich's appeal for caution in proceeding from physical reality to Divine Reality is wholeheartedly supported and a detailed discussion is given.
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Recent articles by Nicholas Saunders, Carl Helrich, and Jeffrey Koperski raise important questions about attempts to make use of quantum mechanics in giving an account of particular divine action in the world. In response, I make two principal points. First, some of the most pointed theological criticisms lose their force if we attend with sufficient care to the limited aims of proposals about divine action at points of quantum indetermination. Second, given the current state of knowledge, it remains an open option to make theological use of an indeterministic interpretation of quantum mechanics. Any such proposal, however, will be an exploratory hypothesis offered in the face of deep uncertainties regarding the measurement problem and the presence in natural systems of amplifiers for quantum effects.
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Abstract. I review some characteristic aspects of quantum reality and make the connection to Pierre Teilhard de Chardin's vision and a generally new quantum perspective of biological evolution. The quantum phenomena make it possible to conclude that the basis of the material world is nonmaterial; that the nature of reality is that of an indivisible wholeness; and that elementary particles possess aspects of consciousness in a rudimentary way. The quantum perspective of evolution makes it possible to conclude that the emergence of complex order in the biosphere is not from nothing (ex nihilo) but by the actualization of virtual quantum states—that is, by actualizing empty states which are part of the mathematical structure of material systems, representing a logical order that is not real in a material sense but, predetermined by system conditions, has the potential to become real in quantum jumps. I show how the existence of virtual states makes it possible to suggest that a transcendent reality underlies the visible order of the world and is immanent to it; and constantly new forms evolve from it.
Abstract. I respond to Ervin Laszlo's suggestions and criticism regarding my essay in this issue of Zygon. Virtual atomic orbitals are used as a model to illustrate the existence of a general realm of potentiality in physical reality from which the actual world emanates. Laszlo's suggestions for “paradigm repair” are supported and accepted as essentially being in agreement with my intentions and as offering highly useful clarifications. I compare virtual states to historic ideas of forms as metaphysical principles of being that inspire thoughts regarding the actions of a Cosmic Consciousness in the processes of the universe. Metaphysical and theological interpretations of the results of scientific research are defended, provided that they are not used to interfere a priori with the technical program of scientific research.
I take a pragmatist perspective on quantum theory. This is not a view of the world described by quantum theory. In this view quantum theory itself does not describe the physical world, nor our observatons, experiences or opinions of it. Instead, the theory offers reliable advice on when to expect an event of one kind or another, and on how strongly to expect each possible outcome of that event. The actual outcome is a perspectival fact: a fact relative to a physical context of assessment. Measurement outcomes and quantum states are both perspectival. By noticing that each must be relativized to an appropriate physical context one can resolve the measurement problem and the problem of nonlocal action. But if the outcome of a quantum measurement is not an absolute fact, then why shoud the statistics of such outcomes give us any objective reason to accept quantum theory? One can describe extensions of the scenario of Wigner's friend in which a statement expressing the outcome of a quantum measurement would be true relative to one such context but not relative to another. However, physical conditions in our world prevent us from realizing such scenarios. Since the outcome of every actual quantum measurement is certified at what is essentially a single context of assessment, the outcome relative to that context is an objective fact in the only sense that matters for science. We should accept quantum theory because the statistics these outcomes display are just those it leads us to expect.