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Cosmos and history

The Participating Mind in the Quantum Universe

Menas C. Kafatos, Keun‐Hang Susan Yang

Published Dec 1, 2018• 1 citation
OpenAlex

Abstract

The Orthodox interpretation of quantum mechanics, which followed the Copenhagen Interpretation but was enhanced by primarily Werner Heisenberg and John von Neumann into a fully developed theory, brought in, among others, the role of measurement, available choices and response of the quantum system.It is, more consistent and clear than other interpretations of quantum mechanics as it provides account of the interactions of observers with the external world.As such, the Orthodox interpretation does a lot more than just account for physical interactions in the atomic world, which was the original goal of quantum mechanics in the early part of the twentieth century.In this article we present several issues that may have been answered or need further development, such as measurement and observation, what is Nature and who the observer is.Extending Orthodox quantum mechanics, leading to universal non-dual Awareness may provide a consistent and integrated view of reality and is consistent with advances in mathematical theory.An issue of paramount importance is what are the philosophical underpinnings or ontological view of the quantum nature of the universe and the role of human minds, observations and choices.

Related papers

Copenhagen Interpretation: An Enhanced Orthodox Interpretation of Quantum Mechanics

Menas C. Kafatos

We briefly review the Copenhagen Interpretation. The original Copenhagen Interpretation of approximately a century ago was enriched with the work of von Neumann and is now referred to as the Orthodox view. The issue of evolution of a quantum system in light of measuring process in this Orthodox interpretation has been extensively developed and a comprehensive thought system of understanding has been written by Stapp. In our view, an enhancement of the work to date allows for a novel understanding of the role of observation in quantum systems.

•Jan 1, 2019•0 citations

Von Neumann's Formulation of Quantum Theory and the Role of Mind in Nature

Henry Pierce Stapp

Orthodox Copenhagen quantum theory renounces the quest to understand the reality in which we are imbedded, and settles for practical rules that describe connections between our observations. Many physicist have believed that this renunciation of the attempt describe nature herself was premature, and John von Neumann, in a major work, reformulated quantum theory as theory of the evolving objective universe. In the course of his work he converted to a benefit what had appeared to be a severe deficiency of the Copenhagen interpretation, namely its introduction into physical theory of the human observers. He used this subjective element of quantum theory to achieve a significant advance on the main problem in philosophy, which is to understand the relationship between mind and matter. That problem had been tied closely to physical theory by the works of Newton and Descartes. The present work examines the major problems that have appeared to block the development of von Neumann's theory into a fully satisfactory theory of Nature, and proposes solutions to these problems.

arXiv:quant-ph/0101118•Jan 23, 2001•2 citations

The Nature of the Heisenberg-von Neumann Cut: Enhanced Orthodox Interpretation of Quantum Mechanics

Ashok Narasimhan, Deepak Chopra, Menas C. Kafatos

We examine the issue of the Heisenberg-von Neumann cut in light of recent interpretations of quantum eraser experiments which indicate the possibility of a universal Observer outside space-time at an information level of existence. The delayed-choice aspects of observation, measurement, the role of the observer, and information in the quantum framework of the universe are discussed. While traditional double-slit experiments are usually interpreted as indicating that the collapse of the wave function involves choices by an individual observer in space-time, the extension to quantum eraser experiments brings in some additional subtle aspects relating to the role of observation and what constitutes an observer. Access to, and the interpretation of, information outside space and time may be involved. This directly ties to the question of where the Heisenberg-von Neumann cut is located and what its nature is. Our model is an interpretation which we term the Enhanced Orthodox Interpretation of Quantum Mechanics. It does not contradict the standard orthodox interpretation, but we believe it extends it by approaching von Neumann’s work in a new way. The Enhanced Orthodox Interpretation accepts the presence of a universal Observer, retaining the importance of observation augmented by the role of information. There is a possibility that individual observers making choices in space and time are actually aspects of the universal Observer, a state masked by assumptions about individual human minds that may need further development and re-examination.

Activitas Nervosa Superior•Apr 27, 2019•7 citations

The Role of the Exalted Mind in the Observer Observed Quantum Reality

Keun Hang S. Yang, Menas C. Kafatos

The great advances in science precipitated by the advent of quantum mechanics in the 20th century have profound implications for the nature of reality. The universe is now assumed to be fundamentally quantum at all scales of existence. As such, ancient questions about what the roles of human beings in the universe are, what is the relationship between the observer and the observed, the role of the mind, existence itself and the nature of experiences, can now also be approached in new scientific ways. This provides the opportunity to explore mathematical formalisms that relate to relationships between the observer and the observed, through three principles or universal laws which apply at all levels of existence. These principles form the essence of a vast ocean of qualia of experience. Such approaches that we advocate here provide a formalism that goes beyond specific interpretations of quantum mechanics and have strong philosophical foundations in both Western philosophy as well as the monistic contemplative systems of the East. We present a plausible thesis that what is the unifying principle of all existence is universal Consciousness, which when turned within is pure Awareness of Being. The mind and the countless experiences of qualia in this inner vision encompass ancient eternal views of contemplation where the observer, the observer and the process of unifying them form an undivided wholeness. The exalted ancient yet modern view would resonate with both the non-dual ancient teachings as well as different interpretations of quantum mechanics wherein the observed system and the observing subject are inexorably tied together in an undivided Wholeness of Being. The role of the mind is critical and we use the term Exalted Mind to distinguish higher functions from ordinary mind. The implications for humanity are indeed profound, in our view form the foundation of the emerging scientific and medical paradigms, the dawn of a new era of conscious non-dual, science-based Awareness.

Medical Research Archives•Jun 20, 2022•0 citations

Problems of Quantum Mechanics (UET7B)

H. J. Spencer

This paper re-opens the debate on the failure of quantum mechanics to provide an understandable view of micro-reality. A critique is offered of the commonly accepted ‘Copenhagen Interpretation’ of a theory that is only a mathematical approach to the level of reality characterized by atoms and electrons. This critique is based on the oldest approach to thinking about nature for over 2500 years, known as Natural Philosophy. Quantum mechanics (QM) was developed over the first quarter of the 20th Century, when scientists were enthralled by a new philosophy known as Positivism, whose foundations were based on the assumption that material objects exist only when measured by humans – this central assumption conflates epistemology (knowledge) with ontology (existence). The present critique rejects this human-centered view of reality by assuming material reality has existed long before (and will persist long after) human beings (“Realism”). The defensive view that the micro-world is too different to understand using regular thinking (and only a mathematical approach is possible) is rejected totally. At least 12 earlier QM interpretations are critically analyzed, indicating the broad interest in “what does QM mean?” The standard theory of quantum mechanics is thus constructed on only how the micro-world appears to macro measurements - as such, it cannot offer any view of how the foundations of the world are acting when humans are not observing it - this has generated almost 100 years of confusion and contradiction at the very heart of physics. Significantly, we live in a world that is not being measured by scientists but is interacting with itself and with us. QM has failed to provide explanations: only recipes (meaningless equations), not insights. Physics has returned to the pre-Newtonian world of Ptolemaic phenomenology: only verifiable numbers without real understanding. The focus needs to be on an explicit linkage between the micro-world, when left to itself, and our mental models of this sphere of material reality, via the mechanism of measurement. This limits the role of measurement to confirming our mental models of reality but never confusing these with a direct image of ‘the thing in itself’. This implies a deep divide between reality and appearances, as Kant suggested. This paper includes an original analysis of several major assumptions that have been implicit in Classical Mechanics (CM) that were acceptable in the macroscopic domain of reality, demonstrated by its proven successes. Unfortunately, only a few of these assumptions were challenged by the developers of QM. We now show that these other assumptions are still generating confusions in the interpretation of QM and blocking further progress in the understanding of the microscopic domain. Several of these flawed assumptions were introduced by Newton to support the use of continuum mathematics as a model of nature. This paper proposes that it is the attempt to preserve continuum mathematics (especially calculus), which drives much of the mystery and confusion behind all attempts at understanding quantum mechanics. The introduction of discrete mathematics is proposed to help analyze the discrete interactions between the quintessential quantum objects: the electrons and their novel properties. A related paper demonstrates that it is possible to create a point-particle theory of electrons that explains all their peculiar (and ‘paradoxical’) behavior using only physical hypotheses and discrete mathematics without introducing the continuum mathematical ideas of fields or waves. Another (related) paper proves that all the known results for the hydrogen atom can also be exactly calculated from this new perspective with the discrete mathematics. * Surrey, B.C. Canada (604) 542-2299 spsi99@telus.net Version 2.015 08-05-2017 Begun 23-06-2008 {pp. 82, 70.2 Kw; 800 KB}

•May 1, 2017•0 citations

Mind, Matter and Quantum Mechanics (2nd edition)

G. Mahler

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.

Journal of Physics A Mathematical and General•Jun 17, 2004•4 citations
The Orthodox interpretation of quantum mechanics, which followed the Copenhagen Interpretation but was enhanced by primarily Werner Heisenberg and John von Neumann into a fully developed theory, brought in, among others, the role of measurement, available choices and response of the quantum system.It is, more consistent and clear than other interpretations of quantum mechanics as it provides account of the interactions of observers with the external world.As such, the Orthodox interpretation does a lot more than just account for physical interactions in the atomic world, which was the original goal of quantum mechanics in the early part of the twentieth century.In this article we present several issues that may have been answered or need further development, such as measurement and observation, what is Nature and who the observer is.Extending Orthodox quantum mechanics, leading to universal non-dual Awareness may provide a consistent and integrated view of reality and is consistent with advances in mathematical theory.An issue of paramount importance is what are the philosophical underpinnings or ontological view of the quantum nature of the universe and the role of human minds, observations and choices.
We briefly review the Copenhagen Interpretation. The original Copenhagen Interpretation of approximately a century ago was enriched with the work of von Neumann and is now referred to as the Orthodox view. The issue of evolution of a quantum system in light of measuring process in this Orthodox interpretation has been extensively developed and a comprehensive thought system of understanding has been written by Stapp. In our view, an enhancement of the work to date allows for a novel understanding of the role of observation in quantum systems.
Orthodox Copenhagen quantum theory renounces the quest to understand the reality in which we are imbedded, and settles for practical rules that describe connections between our observations. Many physicist have believed that this renunciation of the attempt describe nature herself was premature, and John von Neumann, in a major work, reformulated quantum theory as theory of the evolving objective universe. In the course of his work he converted to a benefit what had appeared to be a severe deficiency of the Copenhagen interpretation, namely its introduction into physical theory of the human observers. He used this subjective element of quantum theory to achieve a significant advance on the main problem in philosophy, which is to understand the relationship between mind and matter. That problem had been tied closely to physical theory by the works of Newton and Descartes. The present work examines the major problems that have appeared to block the development of von Neumann's theory into a fully satisfactory theory of Nature, and proposes solutions to these problems.
We examine the issue of the Heisenberg-von Neumann cut in light of recent interpretations of quantum eraser experiments which indicate the possibility of a universal Observer outside space-time at an information level of existence. The delayed-choice aspects of observation, measurement, the role of the observer, and information in the quantum framework of the universe are discussed. While traditional double-slit experiments are usually interpreted as indicating that the collapse of the wave function involves choices by an individual observer in space-time, the extension to quantum eraser experiments brings in some additional subtle aspects relating to the role of observation and what constitutes an observer. Access to, and the interpretation of, information outside space and time may be involved. This directly ties to the question of where the Heisenberg-von Neumann cut is located and what its nature is. Our model is an interpretation which we term the Enhanced Orthodox Interpretation of Quantum Mechanics. It does not contradict the standard orthodox interpretation, but we believe it extends it by approaching von Neumann’s work in a new way. The Enhanced Orthodox Interpretation accepts the presence of a universal Observer, retaining the importance of observation augmented by the role of information. There is a possibility that individual observers making choices in space and time are actually aspects of the universal Observer, a state masked by assumptions about individual human minds that may need further development and re-examination.
The great advances in science precipitated by the advent of quantum mechanics in the 20th century have profound implications for the nature of reality. The universe is now assumed to be fundamentally quantum at all scales of existence. As such, ancient questions about what the roles of human beings in the universe are, what is the relationship between the observer and the observed, the role of the mind, existence itself and the nature of experiences, can now also be approached in new scientific ways. This provides the opportunity to explore mathematical formalisms that relate to relationships between the observer and the observed, through three principles or universal laws which apply at all levels of existence. These principles form the essence of a vast ocean of qualia of experience. Such approaches that we advocate here provide a formalism that goes beyond specific interpretations of quantum mechanics and have strong philosophical foundations in both Western philosophy as well as the monistic contemplative systems of the East. We present a plausible thesis that what is the unifying principle of all existence is universal Consciousness, which when turned within is pure Awareness of Being. The mind and the countless experiences of qualia in this inner vision encompass ancient eternal views of contemplation where the observer, the observer and the process of unifying them form an undivided wholeness. The exalted ancient yet modern view would resonate with both the non-dual ancient teachings as well as different interpretations of quantum mechanics wherein the observed system and the observing subject are inexorably tied together in an undivided Wholeness of Being. The role of the mind is critical and we use the term Exalted Mind to distinguish higher functions from ordinary mind. The implications for humanity are indeed profound, in our view form the foundation of the emerging scientific and medical paradigms, the dawn of a new era of conscious non-dual, science-based Awareness.
This paper re-opens the debate on the failure of quantum mechanics to provide an understandable view of micro-reality. A critique is offered of the commonly accepted ‘Copenhagen Interpretation’ of a theory that is only a mathematical approach to the level of reality characterized by atoms and electrons. This critique is based on the oldest approach to thinking about nature for over 2500 years, known as Natural Philosophy. Quantum mechanics (QM) was developed over the first quarter of the 20th Century, when scientists were enthralled by a new philosophy known as Positivism, whose foundations were based on the assumption that material objects exist only when measured by humans – this central assumption conflates epistemology (knowledge) with ontology (existence). The present critique rejects this human-centered view of reality by assuming material reality has existed long before (and will persist long after) human beings (“Realism”). The defensive view that the micro-world is too different to understand using regular thinking (and only a mathematical approach is possible) is rejected totally. At least 12 earlier QM interpretations are critically analyzed, indicating the broad interest in “what does QM mean?” The standard theory of quantum mechanics is thus constructed on only how the micro-world appears to macro measurements - as such, it cannot offer any view of how the foundations of the world are acting when humans are not observing it - this has generated almost 100 years of confusion and contradiction at the very heart of physics. Significantly, we live in a world that is not being measured by scientists but is interacting with itself and with us. QM has failed to provide explanations: only recipes (meaningless equations), not insights. Physics has returned to the pre-Newtonian world of Ptolemaic phenomenology: only verifiable numbers without real understanding. The focus needs to be on an explicit linkage between the micro-world, when left to itself, and our mental models of this sphere of material reality, via the mechanism of measurement. This limits the role of measurement to confirming our mental models of reality but never confusing these with a direct image of ‘the thing in itself’. This implies a deep divide between reality and appearances, as Kant suggested. This paper includes an original analysis of several major assumptions that have been implicit in Classical Mechanics (CM) that were acceptable in the macroscopic domain of reality, demonstrated by its proven successes. Unfortunately, only a few of these assumptions were challenged by the developers of QM. We now show that these other assumptions are still generating confusions in the interpretation of QM and blocking further progress in the understanding of the microscopic domain. Several of these flawed assumptions were introduced by Newton to support the use of continuum mathematics as a model of nature. This paper proposes that it is the attempt to preserve continuum mathematics (especially calculus), which drives much of the mystery and confusion behind all attempts at understanding quantum mechanics. The introduction of discrete mathematics is proposed to help analyze the discrete interactions between the quintessential quantum objects: the electrons and their novel properties. A related paper demonstrates that it is possible to create a point-particle theory of electrons that explains all their peculiar (and ‘paradoxical’) behavior using only physical hypotheses and discrete mathematics without introducing the continuum mathematical ideas of fields or waves. Another (related) paper proves that all the known results for the hydrogen atom can also be exactly calculated from this new perspective with the discrete mathematics. * Surrey, B.C. Canada (604) 542-2299 spsi99@telus.net Version 2.015 08-05-2017 Begun 23-06-2008 {pp. 82, 70.2 Kw; 800 KB}
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.