Abstract Apparent paradoxes in Quantum Physics demand a sharp distinction between a "real part of the world" and the realm of possibilities. In the former we may distinguish individual elements (coarse events) relating to space-time, with causal connections between them respecting the relativistic locality principle. The latter, quantitatively described by probability assignments conditioned on existing facts and depending on the definition of equivalence classes of situations, cannot be subdivided in space-time categories. There are global correlations (Pauli principle...). The cut between the realms of facts and possibilities implies an evolutionary picture of the "real world" in which the (generalized) arrow of time assumes basic significance. Some deficiencies of existing theory are pointed out.
Abstract Apparent paradoxes in Quantum Physics demand a sharp distinction between a "real part of the world" and the realm of possibilities. In the former we may distinguish individual elements (coarse events) relating to space-time, with causal connections between them respecting the relativistic locality principle. The latter, quantitatively described by probability assignments conditioned on existing facts and depending on the definition of equivalence classes of situations, cannot be subdivided in space-time categories. There are global correlations (Pauli principle...). The cut between the realms of facts and possibilities implies an evolutionary picture of the "real world" in which the (generalized) arrow of time assumes basic significance. Some deficiencies of existing theory are pointed out.
What does not satisfy me in that theory [quantum mechanics], from the standpoint of principle, is its attitude towards that which appears to me to be the programmatic aim of all physics: the complete description of any (individual) real situation (as it supposedly exists irrespective of any act of observation or substantiation). Albert Einstein, Reply to Criticisms [This] implies the impossibility of any sharp separation between the behaviour of atomic objects and the interaction with the measuring instruments which serve to define the conditions under which the phenomena appear . In fact, the individuality of the typical quantum effects finds its proper expression in the circumstance that any attempt of subdividing the phenomena will demand a change in the experimental arrangement introducing new possibilities of interaction between objects and measuring instruments which in principle cannot be controlled. Consequently, evidence obtained under different experimental conditions cannot be comprehended within a single picture, but must be regarded as complementary in the sense that only the totality of the phenomena exhausts the possible information about the objects. Indeed the finite interaction between object and measuring agencies conditioned by the very existence of the quantum of action entails – because of the impossibility of controlling the reaction of the object on the measuring instruments, if these are to serve their purpose – the necessity of a final renunciation of the classical idea of causality and a radical revision of our attitude towards the problem of physical reality. […]
This article presents a novel interpretation of quantum mechanics. It extends the meaning of “measurement” to include all property-indicating facts. Intrinsically, space is undifferentiated: There are no points on which a world of locally instantiated physical properties could be built. Instead, reality is built on facts, in the sense that the properties of things are extrinsic, or supervenient on property-indicating facts. The actual extent to which the world is spatially and temporally differentiated (that is, the extent to which spatiotemporal relations and distinctions are warranted by the facts) is necessarily limited. Notwithstanding that the state vector does nothing but assign probabilities, quantum mechanics affords a complete understanding of the actual world. If there is anything that is incomplete, it is the actual world, but its incompleteness exists only in relation to a conceptual framework that is more detailed than the actual world. Two deep-seated misconceptions are responsible for the interpretational difficulties associated with quantum mechanics: the notion that the spatial and temporal aspects of the world are adequately represented by sets with the cardinality of the real numbers, and the notion of an instantaneous state that evolves in time. The latter is an unwarranted (in fact, incoherent) projection of our apparent “motion in time” into the world of physics. Equally unwarranted, at bottom, is the use of causal concepts. There nevertheless exists a “classical” domain in which language suggestive of nomological necessity may be used. Quantum mechanics not only is strictly consistent with the existence of this domain but also presupposes it in several ways.
[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
Quantum mechanics is usually defined in terms of some loosely connected axioms and rules. Such a foundation is far from the beauty of, e.g., the `principles' underlying classical mechanics. Motivated, in addition, by notorious interpretation problems, there have been numerous attempts to modify or `complete' quantum mechanics. A first attempt was based on so-called hidden variables; its proponents essentially tried to expel the non-classical nature of quantum mechanics. More recent proposals intend to complete quantum mechanics not within mechanics proper but on a `higher (synthetic) level'; by means of a combination with gravitation theory (R Penrose), with quantum information theory (C M Caves, C A Fuchs) or with psychology and brain science (H P Stapp). I think it is fair to say that in each case the combination is with a subject that, per se , suffers from a very limited understanding that is even more severe than that of quantum mechanics. This was acceptable, though, if it could convincingly be argued that scientific progress desperately needs to join forces. Quantum mechanics of a closed system was a beautiful and well understood theory with its respective state being presented as a point on a deterministic trajectory in Liouville space---not unlike the motion of a classical N -particle system in its 6N -dimensional phase-space. Unfortunately, we need an inside and an outside view, we need an external reference frame, we need an observer. This unavoidable partition is the origin of most of the troubles we have with quantum mechanics. A pragmatic solution is introduced in the form of so-called measurement postulates: one of the various incompatible properties of the system under consideration is supposed to be realized (i.e. to become a fact, to be defined without fundamental dispersion) based on `instantaneous' projections within some externally selected measurement basis. As a result, the theory becomes essentially statistical rather than deterministic; furthermore there is an asymmetry between the observed and the observing. This is the point where consciousness may come in. Complemented by an introduction and several appendices, Henry Stapp's book consists essentially of three parts: theory, implications, and new developments. The theory part gives a very readable account of the Copenhagen interpretation, some aspects of a psychophysical theory, and, eventually, hints towards a quantum foundation of the brain--mind connection. The next part, `implications', summarizes some previous attempts to bridge the gap between the working rules of quantum mechanics and their possible consequences for our understanding of this world (Pauli, Everett, Bohm, Heisenberg). The last section, `new developments', dwells on some ideas about the conscious brain and its possible foundation on quantum mechanics. The book is an interesting and, in part, fascinating contribution to a field that continues to be a companion to `practical' quantum mechanics since its very beginning. It is doubtful whether such types of `quantum ontologies' will ever become (empirically) testable; right now one can hardly expect more than to be offered some consistent `grand picture', which the reader may find more or less acceptable or even rewarding. Many practicing quantum physicists, though, will remain unimpressed. The shift from synthetic ontology to analytic ontology is the foundation of the present work. This means that fundamental wholes are being partitioned into their ontologically subordinate components by means of `events'. The actual event, in turn, is an abrupt change in the Heisenberg state describing the quantum universe. The new state then defines the tendencies associated with the next actual event. To avoid infinite regression in terms of going from one state of tendencies to the next, consciousness is there to give these events a special `feel', to provide a status of `intrinsic actuality'. The brain of an alert human observer is similar in an important way to a quantum detection device: it can amplify small signals to large macroscopic effects. On the other hand, actual events are not postulated to occur exclusively in brains. They are more generally associated with the formation of records. Records are necessarily part of the total state of the universe: it is obvious that the state of the universe cannot undergo a Schrödinger dynamics and at the same time record its own history. `The full universe consists therefore of an exceedingly thin veneer of relatively sluggish, directly observable properties resting on a vast ocean or rapidly fluctuating unobservable ones.' The present ideas also bear on how the world should be seen to develop. While conventional cosmology encounters problems as to how to define the intial conditions, which would enter the governing equations of motion, here `the boundary conditions are set not at some initial time, but gradually by a sequence of acts that imposes a sequence of constraints. After any sequence of acts there remains a collection of possible worlds, some of which will be eliminated by the next act.' Connected with those acts is `meaning': there has always been some speculation about the special significance of local properties in our understanding of the world. One could argue that correlations (even the quantum correlations found, e.g., in the EPR-experiments) were as real as anything else. But also Stapp stresses the special role of locality: the `local observable properties, or properties similar to them are the natural, and perhaps exclusive, carriers of meaning in the quantum universe. From this point of view the quantum universe tends to create meaning.' This sounds like an absolute concept: meaning not with respect to something else, but defined intrinsically---not easy to digest. The role of consciousness in the developing quantum universe requires more attention. `The causal irrelevance of our thoughts within classical physics constitutes a serious deficiency of that theory, construed as a description of reality.' This is taken to be entirely different within quantum mechanics. `The core idea of quantum mechanics is to describe our activities as knowledge-seeking and knowledge-using agents.' `21st century science does not reduce human beings to mechanical automata. Rather it elevates human beings to agents whose free choices can, according to the known laws, actually influence their behaviour.' An example with respect to perception is discussed: `Why, when we look at a triangle, do we experience three lines joined at three points and not some pattern of neuron firings?' The brain `does not convert an actual whole triangle into some jumbled set of particle motions; rather it converts a concatenation of separate external events into the actualization of some single integrated pattern of neural activity that is congruent to the perceived whole triangle.' How convincing is this proposal? It is hard to tell. I think Henry Stapp did a good job, but there are tight limitations to any such endeavour. Quantum mechanics is often strange indeed, but it also gives rise to our classical world around us. For the emergence of classicality jumps and measurement projections (the basic phenomena connected with those fundamental events of choice) are not needed. Therefore, I doubt whether the explanation of the evolution of our world really allows (or requires) that much free choice. On the other hand, most scientist will agree that empirical science was not possible without free will: we could not ask independent questions if this asking was part of a deterministic trajectory. The fact that the result of a quantum measurement is indeterminate (within given probabilities) does certainly not explain free will. How about the type of measurment? The experimentalist will have to assume that he can select the pertinent observable within some limits. But given a certain design the so-called pointer basis (producing stable measurement results) is no longer a matter of free choice. `The main theme of classical physics is that we live in a clocklike universe.' Today it is often assumed that the universe was a big (quantum-) computer or a cellular automaton. Many would be all too happy to leave that rather restrictive picture behind. But where to go? Stapp suggests giving consciousness a prominent role: `The most profound alteration of the fundamental principles was to bring consciousness of human beings into the basic structure of the physical theory.' How far we are able to go in this direction will depend on the amount of concrete research results becoming available to support this view.
We begin by discussing ``What exists?'', i.e. ontology, in Classical Physics which provided a description of physical phenomena at the macroscopic level. The microworld however necessitates a introduction of Quantum ideas for its understanding. It is almost certain that the world is quantum mechanical at both microscopic as well as at macroscopic level. The problem of ontology of a Quantum world is a difficult one. It also depends on which interpretation is used. We first discuss some interpretations in which Quantum Mechanics does not provide a complete framework but has to be supplemented by extra ingredients e.g. (i) Copenhagen group of interpretations associated with the names of Niels Bohr, Heisenberg, von-Neumann, and (ii) de-Broglie-Bohm interpretations. We then look at some interpretations in which Quantum mechanics is supposed to provide the entire framework such as (i) Everett-deWitt many world, (ii) quantum histories interpretations. We conclude with some remarks on the rigidity of the formalism of quantum mechanics, which is sharp contrast to it's ontological fluidity.
The philosophy of quantum mechanics has often been conceived by physicists as a collection of dogmas concerning what can be measured, observed and known. To this branch of dialectics the present paper does not attempt to contribute, chiefly because it is written from the conviction that no part of science, nor any philosophy, can safely predict what may be feasible or knowable. Rather, this brief essay endeavors to expose the epistemology of quantum physics in a way which allows it to be recognized as an extension of the ordinary processes of cognition, as the continuation of a line which starts in sensory perception, leads straight through the methods of classical physics into quantum mechanics and shows no signs of terminating even there.