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dialectica

The Formal Objectivity of Quantum Mechanical Systems

Henry J. Folse

Published Jan 1, 1975• 2 citations
Publisher

Abstract

Under the assumption of the materialistic-mechanistic ontology implicit in classical physics, quantum theory as interpreted through Niels Bohr's epistemology of complementarity is not formally objective; i. e., it is not informative of the state of physical systems independent of particular phenomenal manifestations of them. However, an analysis of the notion of the “physical system”, in theory, as experienced, and as existing “in-itself”, reveals that if the older ontology is replaced, quantum mechanics through complementarity becomes formally objective, points the way toward a new ontology based on the notion of the power to structure interaction between systems, and provides new insights into the relations between theory, observation, and the natural world.

DOI
10.1111/j.1746-8361.1975.tb00653.x

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Under the assumption of the materialistic-mechanistic ontology implicit in classical physics, quantum theory as interpreted through Niels Bohr's epistemology of complementarity is not formally objective; i. e., it is not informative of the state of physical systems independent of particular phenomenal manifestations of them. However, an analysis of the notion of the “physical system”, in theory, as experienced, and as existing “in-itself”, reveals that if the older ontology is replaced, quantum mechanics through complementarity becomes formally objective, points the way toward a new ontology based on the notion of the power to structure interaction between systems, and provides new insights into the relations between theory, observation, and the natural world.
What Niels Bohr called the `epistemological lesson' of `complementarity' was the result of reasoning analogically from the classical conception of a mechanical state to a new quantum mechanical conception of an `object' in a mechanical state. Bohr proposed to redefine the `objectivity' essential for scientific description in terms of the epistemological demand for unambiguously communicable descriptions of observational results, a move which has profound consequences for how we can understand the concept of the quantum mechanical state and the nature of the `system' which is `in' this state. Here it is argued that the old notion of the `object' which is in a classical mechanical state is drawn from a substance/property ontology derived from Aristotle's analysis of categorical propositions. In moving to describing a system in a quantum mechanical state, the system that is `in' such a state can no longer be so regarded as a substance possessing properties. Bohr argues that the concept refers to an interaction which has a feature of wholeness or `individuality' that implies that the distinction between `object system' and `observing system' is relative to the context of the description. This conclusion, in turn, implies the need for a combination of complementary modes of description; however, because of his reticence in making ontological claims, he failed to develop this dimension of his new framework of complementarity.
This article explores Bohr's argument, advanced under the heading of 'complementarity,' concerning quantum phenomena and quantum mechanics, and its physical and philosophical implications.In Bohr, the term complementarity designates both a particular concept and an overall interpretation of quantum phenomena and quantum mechanics, in part grounded in this concept.While the argument of this article is primarily philosophical, it will also address, historically, the development and transformations of Bohr's thinking, under the impact of the development of quantum theory and Bohr's confrontation with Einstein, especially their exchange concerning the EPR experiment, proposed by Einstein, Podolsky and Rosen in 1935.Bohr's interpretation was progressively characterized by a more radical epistemology, in its ultimate form, which was developed in the 1930s and with which I shall be especially concerned here, defined by his new concepts of phenomenon and atomicity.According to this epistemology, quantum objects are seen as indescribable and possibly even as inconceivable, and as manifesting their existence only in the effects of their interactions with measuring instruments upon those instruments, effects that define phenomena in Bohr's sense.The absence of causality is an automatic consequence of this epistemology.I shall also consider how probability and statistics work under these epistemological conditions.
This book deals with the 'crisis of objectivity' and the 'crisis of realism' which overtook physics when Heisenberg and Bohr consciously rejecting the intentionality-structure of classical physics, gave physics a new form and a new philosophy. The new physics was called quantum mechanics and the new philosophy was called complimentarity. Using the method 'analysis of horizons,' the author attempts to disentangle the epistemological and ontological pesuppositions of Heisenberg's view of complementarity. A similar analysis of Bohr's view of complimentarity reveals a remarkable contrast in basic philosophy between the two founders of quantum physics. The author distinguishes various kinds of objectivity and realism and discusses critically the different aspects of the crisis that emerges in the quantum theory of measurement, the indeterminacy relations and in the statistical and causal structure of quantum mechanics. Heisenberg's formulation of the crisis is reduced to the underlying presuppositions of his thought. These presuppositions are criticised and shown to be defective. A more nuanced epistemological analysis reveals that quantum mechanics answers in a specially beautiful way to the full exigencies of the human mind and its knowledge of concrete reality.
Niels Bohr thought that what quantum mechanics has taught us is not only to understand something new, but also a new meaning of the term “to understand”. Bohr wanted to free himself from ontology by putting emphasis on epistemology; i.e. on certain conditions for observation and description. He believed that the epistemological lesson of quantum mechanics was a crucial one. Basically it has two important aspects. 1. Bohr's philosophy leads to a break with the so-called correspondence theory for truth and meaning. It states that true propositions are descriptions of a world that is independent of our observations; i.e. that on a regular basis one can compare with reality, that is, in compare the two areas against each other. Bohr believed that this did not make sense, since in many situations cannot add meaning to a world that has a sich structure (the thing-in-itself), which in turn can be depicted when observed. 2. All knowledge is attained under certain conditions for description. Bohr thought that the long-lasting criterion for valid knowledge is that can communicate it unambiguously to each other. When Bohr emphasised that we are suspended in language in the sense that all knowledge determines what can say about the world in an understandable way, and not what the world actually is, this must be understood in the sense that only know the world as recognised; i.e., structured on the basis of the conditions for description, to which are, as part of the world, necessarily are subjected to. Bohr's emphasis on conditions for descriptions invalidates the well-known distinction between analytic and synthetic propositions. An important feature of the descriptive use of ordinary language, as well as in classical physics, is that description is based on a dividing line between subject and object. This results in idealism and materialism not being tenable positions. Furthermore, it is such that cannot use the designation of things independently of the designation of time and space. Logical principles are only meaningfully applied in situations relating to our conditions for observation. So based on inspiration from Bohr, Favrholdt developed a more adequate and comprehensive philosophy, where he, among other things, states that all humans possess a fundamental language, underlying all languages. This constitutes a number of concepts – the core – where the correct use is dictated by the structure of the world, which humans learn through sensory perception and action.
In this writing, I reconstruct the Principle of Complementarity in Quantum Mechanics, elaborated by Niels Bohr, and the conception of objectivity implied in it (and in Bohr's writings).Then, I connect it with the epistemological pragmatism of the philosopher Richard Rorty.My aim is to reinterpret some issues of this quantum description that concern the category of objectivity from the Rortian perspective in a plausible way.This allows me to connect in a positive and a negative sense some quantum (and Bohrian) assumptions to the Rortian perspective, but mainly, it allows to reconsider the framework of scientific objects from the modern perspective to a new pragmatist and anti-essentialist point of view.
Niels Bohr introduced the concept of complementarity in order to give a general account of quantum mechanics, however he stressed that the idea of complementarity is related to the general dificulty in the formation of human ideas, inherent in the distinction between subject and object. Earlier, we have introduced a development of the concept of complementarity which constitutes a new approach to the interpretation of quantum mechanics. We argue that this development allows a better understanding of some of the paradigmatic interpretational problems of quantum theory. Within the scheme proposed by modal interpretations we analyze the relation between holism and reductionism as well as the problems proposed by Arntzenius and Clifton. We discuss the problem of presupposing the concept of entity within the quantum formalism and bring into stage the concept of faculty as a way to recover the objective character of quantum mechanics.