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Springer eBooks

How Different Versions of the Multiverse Interpretation Have Different Consequences for Free Will and Ontology: Developing the Concept of a Clustered-Minds Multiverse

Christian D. Schade

Published Jan 1, 2018• 1 citation
Publisher
DOI
10.1007/978-3-030-03583-9_4

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Free will in the clustered-minds multiverse, and some comments on S. Sarasvathy’s ‘choice matters’

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Abstract This paper sketches a new version of the multiverse interpretation of quantum mechanics, the clustered-minds multiverse, that has been presented in detail elsewhere (Schade 2018, Springer, New York). It briefly shows why it grants us with free will and reflects upon the (im-)possibilty of singular-universe explanations of free will (e.g., Laskey 2018, J Cogn Sci 19–2:125–163). It also critically comments upon S. Sarasvathy's 'choice matters,' one of the other contributions to this mini symposium.

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Multiverse

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The modern version of the wave-function collapse in quantum mechanics is based on decoherence and leads to the multiverse interpretation of quantum mechanics. The decoherence causes the universe to develop an emergent branching structure. One can interpret the branching structure either as a tree structure or as parallel different histories. Time is not continuous since there are no measurable continuous in quantum physics. Notion of continuous range of possible values of time is just an idealization. The same goes with the direction of time that is a prior assumption based on the branching structure of the multiverse. The multiverse does not exist in external space nor time since there is nothing more beside it. The observer's mind should be not in a superposition with himself. Because of this, in the Many-minds interpretations it is argued that the distinction between worlds should be made at the level of the individual observer. The human bodies are in a superposition, but the minds have definite states that are never in superposition. All possible lives, personalities that do not violate the laws of physics are facts since they represent a valid history in the multiverse. We are one of this possible personalities. Our choices are defined by our personality explained to us by our mind, our consciousness is the unchangeable part of us. It is nonphysical and it senses the world. It does not interact with the brain in the other way beside it.

Chapman & Hall/CRC eBooks•Aug 12, 2022•0 citations

Free Will and Consciousness in the Multiverse: Physics, Philosophy, and Quantum Decision Making

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ขอโตแยงวาดวยพหจกรวาลของ แอรวน ชเรอดงเกอร กบ ฮว เอเวอเรต

Thanrob Wongsa

This research article aimed to: 1) examine Erwin Schrödinger’s philosophical conception of the multiverse, 2) examine Hugh Everett’s philosophical conception of the multiverse, and 3) analyze and compare the arguments underpinning Schrödinger’s and Everett’s philosophical concepts of the multiverse. This study is documentary research. The research found that: Erwin Schrödinger’s Multiverse: Schrödinger’s interpretation of the multiverse is grounded in Western logical traditions and employs inductive reasoning. He elucidates the superposition of states in both objects and living beings, proposing that such superpositions collapse into a definite state upon measurement or observation. Hugh Everett’s Multiverse: According to Everett, the universe emerges from the outcomes of distinct measurements, resulting in the creation of parallel universes. Observers experience the outcome corresponding to their respective universe, wherein each state exists independently. Proposed Theory: The researcher introduces the Twelve-Dimensional Interconnected Illusory Universes Theory, developed through a philosophical synthesis of Schrödinger’s and Everett’s multiverse concepts. This theory serves as a framework linking physical theories with philosophical interpretations. The proposed theory corresponds with Buddhist philosophy, including the Cūḷanikā Sūtra, which discusses innumerable and boundless world-systems (lokadhātu) that arise and dissolve without fixed forms; the Laṅkāvatāra Sātra, which addresses the creation of the universe through the mind; and the Avaṭaṃsaka Sūtra, which emphasizes the interconnectedness of phenomena. Furthermore, the theory integrates the concepts of śūnyatā (emptiness) and paṭiccasamuppāda (dependent origination), illustrating inter-universal influence. This synthesis provides diverse perspectives on the nature of reality, mind, and perception, thereby fostering the development of knowledge and a more profound cosmic understanding.

Panya•Apr 30, 2025•0 citations
Abstract This paper sketches a new version of the multiverse interpretation of quantum mechanics, the clustered-minds multiverse, that has been presented in detail elsewhere (Schade 2018, Springer, New York). It briefly shows why it grants us with free will and reflects upon the (im-)possibilty of singular-universe explanations of free will (e.g., Laskey 2018, J Cogn Sci 19–2:125–163). It also critically comments upon S. Sarasvathy's 'choice matters,' one of the other contributions to this mini symposium.
The modern version of the wave-function collapse in quantum mechanics is based on decoherence and leads to the multiverse interpretation of quantum mechanics. The decoherence causes the universe to develop an emergent branching structure. One can interpret the branching structure either as a tree structure or as parallel different histories. Time is not continuous since there are no measurable continuous in quantum physics. Notion of continuous range of possible values of time is just an idealization. The same goes with the direction of time that is a prior assumption based on the branching structure of the multiverse. The multiverse does not exist in external space nor time since there is nothing more beside it. The observer's mind should be not in a superposition with himself. Because of this, in the Many-minds interpretations it is argued that the distinction between worlds should be made at the level of the individual observer. The human bodies are in a superposition, but the minds have definite states that are never in superposition. All possible lives, personalities that do not violate the laws of physics are facts since they represent a valid history in the multiverse. We are one of this possible personalities. Our choices are defined by our personality explained to us by our mind, our consciousness is the unchangeable part of us. It is nonphysical and it senses the world. It does not interact with the brain in the other way beside it.
This research article aimed to: 1) examine Erwin Schrödinger’s philosophical conception of the multiverse, 2) examine Hugh Everett’s philosophical conception of the multiverse, and 3) analyze and compare the arguments underpinning Schrödinger’s and Everett’s philosophical concepts of the multiverse. This study is documentary research. The research found that: Erwin Schrödinger’s Multiverse: Schrödinger’s interpretation of the multiverse is grounded in Western logical traditions and employs inductive reasoning. He elucidates the superposition of states in both objects and living beings, proposing that such superpositions collapse into a definite state upon measurement or observation. Hugh Everett’s Multiverse: According to Everett, the universe emerges from the outcomes of distinct measurements, resulting in the creation of parallel universes. Observers experience the outcome corresponding to their respective universe, wherein each state exists independently. Proposed Theory: The researcher introduces the Twelve-Dimensional Interconnected Illusory Universes Theory, developed through a philosophical synthesis of Schrödinger’s and Everett’s multiverse concepts. This theory serves as a framework linking physical theories with philosophical interpretations. The proposed theory corresponds with Buddhist philosophy, including the Cūḷanikā Sūtra, which discusses innumerable and boundless world-systems (lokadhātu) that arise and dissolve without fixed forms; the Laṅkāvatāra Sātra, which addresses the creation of the universe through the mind; and the Avaṭaṃsaka Sūtra, which emphasizes the interconnectedness of phenomena. Furthermore, the theory integrates the concepts of śūnyatā (emptiness) and paṭiccasamuppāda (dependent origination), illustrating inter-universal influence. This synthesis provides diverse perspectives on the nature of reality, mind, and perception, thereby fostering the development of knowledge and a more profound cosmic understanding.