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Representation and Perspective in Science

Bas C. van Fraassen

Published Jan 1, 2007• 3 citations
OpenAlex

Abstract

The world science describes tends to have a very strange look. We can’t see atoms or force fields, nor are they imaginable within visualizable categories, so neither can we even imagine what the world must be like according to recent physical theories. That tension, between what science depicts as reality and how things appear to us, though it is more striking now, has been with us since modern science began. It can be addressed, and perhaps alleviated by inquiring into how science represents nature. In general, representation is selective, theselection is of what is relevant to the purpose at hand, and success may even require distortion. From this point of view, the constraint on science, that it must ‘save the phenomena’, takes on a new form. The question to be faced is howthe perspectival character of the appearances (that is, contents of measurement outcomes) can be related to the hidden structure that the sciences postulate. In the competing interpretations of quantum mechanics we can see how certaintraditional ideals and constraints are left behind. Specifically, Carlo Rovelli’s Relational Quantum Mechanics offers a probative example of the freedom of scientific representation.

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•Nov 26, 2025•0 citations
The world science describes tends to have a very strange look. We can’t see atoms or force fields, nor are they imaginable within visualizable categories, so neither can we even imagine what the world must be like according to recent physical theories. That tension, between what science depicts as reality and how things appear to us, though it is more striking now, has been with us since modern science began. It can be addressed, and perhaps alleviated by inquiring into how science represents nature. In general, representation is selective, theselection is of what is relevant to the purpose at hand, and success may even require distortion. From this point of view, the constraint on science, that it must ‘save the phenomena’, takes on a new form. The question to be faced is howthe perspectival character of the appearances (that is, contents of measurement outcomes) can be related to the hidden structure that the sciences postulate. In the competing interpretations of quantum mechanics we can see how certaintraditional ideals and constraints are left behind. Specifically, Carlo Rovelli’s Relational Quantum Mechanics offers a probative example of the freedom of scientific representation.
Scientific realism has traditionally maintained that our best scientific theories can be regarded as more or less true and as representing the world as it is (more or less). However, one of our very best current theories—quantum mechanics—has famously resisted such a realist construal, threatening to undermine the realist stance altogether. The chapters in this volume carefully examine this tension and the reasons behind it, including the underdetermination generated by the multiplicity of formulations and interpretations of quantum physics, each presenting a different way the world could be. Authors in this volume offer a range of alternative ways forward: some suggest new articulations of realism, limiting our commitments in one way or another; others attempt to articulate a ‘third way’ between traditional forms of realism and antirealism, or are critical of such attempts. Still others argue that quantum theory itself should be reconceptualised, or at least alternative formulations should be considered in the hope of evading the problems faced by realism. And some examine the nature of these issues when moving beyond quantum mechanics to quantum field theory. Taken together they offer an exciting new set of perspectives on one of the most fundamental questions in the philosophy of modern physics: how can one be a realist about quantum theory, and what does this realism amount to?
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.
As Quine wrote in 1961, what strikes us in a paradox is its initial air of absurdity, which develops into a sort of psychological discomfort when we compare the conclusions of the reasoning with the apparently irrefutable arguments on which it is based. However, as he went on to observe, ‘More than once in history the discovery of paradox has been the occasion for major reconstruction at the foundations of thought’. Catastrophe may therefore lurk even in the most innocent-seeming of paradoxes and force us to recognize the arbitrary nature ‘of a buried premise or of some preconception previously reckoned as central to physical theory, to mathematics or to the thinking process’. More recently, ideas of this kind have been used to assert in general that the role of paradox in the growth of knowledge is to generate category switches and to construct new universes of discourse. It could also be argued that paradoxes constitute elements of the logic of discovery capable of amplifying and thus making intelligible the still obscure phases accompanying paradigm shifts. Paradoxes would thus represent points of accumulation for the tension created between a given system of conceptual representation and a theory or empirical discovery that violates it. Historians of science have tried different interpretative approaches in their attempts to unravel the thought process that was to lead Einstein in 1905 to the formulation of special relativity and the simultaneous demolition of the classical conception of space and time.
Criteria of adequacy for scientific representation of the phenomena pertain to accuracy and truth. But that representation is selective and may require distortion even in the selected parameters; this point is intimately connected with the fact that representation is intentional, and its adequacy relative to its particular purpose. Since observation and measurement are perspectival and the appearances to be saved are perspectival measurement outcomes, the question whether this “saving” is an explanatory relation provides a new focus for the realist/antirealist debate. The Born rule and von Neumann's “collapse” postulate in quantum mechanics provide a telling case for this question in recent physics.
The modern physics is characterized by deeper and deeper penetration into the laws of the world of atoms and other minute particles of matter. These laws require not only new experimental techniques to be developed, but also new notions to formulate them. To describe atomic phenomena new methods that are completely different from those used to investigate larger objects of our world are required. The new problem of description of atomic objects is of particular practical importance since the arising notions could be applied to other fields of knowledge. Therefore on the ground of the modern physics some questions of the philosophical character arise. We are going to consider them here.
This thesis addresses the mystery of consciousness and the perceived lack of meaning in science, exploring how these themes are intertwined. It investigates whether consciousness is best understood as a fundamental feature of reality rather than as a byproduct of the brain—an inquiry framed by the long-standing debate between idealism and materialism. Various anomalous and so-called paranormal phenomena are considered as indications that idealist interpretations may provide a stronger explanatory framework. Drawing on both scientific and philosophical theories, the thesis examines how quantum mechanics—particularly Carlo Rovelli’s relational interpretation—can be understood as reflecting attributes of consciousness itself. This relational perspective has already gained traction in contemporary science, and it resonates with historical and modern forms of idealism, which regard the universe and its laws as emerging from a fundamental substrate of consciousness. The thesis engages with recent proposals in idealist and quantum consciousness research, including the work of Donald Hoffman, Federico Faggin, Mauro D’Ariano, and Stuart Hameroff and Roger Penrose. Building on these insights, it develops a new synthesis that seeks to unify aspects of quantum mechanics, idealism, and materialism into a coherent theoretical framework. This synthesis portrays spacetime as akin to a dream, with living beings as the dreamers who both generate and inhabit it. From this perspective, the logic of the world resembles dream logic, where appearances are not what they seem but conceal deeper relations, and where meaning is grounded in how reality is felt rather than how it merely appears. The thesis concludes that such a view offers a paradigm capable of restoring meaning to scientific inquiry while deepening our understanding of consciousness and reality.