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Metaphysics and Human Life

Ki-Young Kim

Published Nov 1, 2019• 0 citations
OpenAlex

Abstract

The ontological interpretation of physical vacuum and its interactions in physical phenomena was initiated to understand the quantum philosophy or the reality matter in quantum mechanics, at the beginning; however, it must be a different worldview from any metaphysical view that used to be in philosophy, and thus, it affects on all branches of academic studies and human activities in general. Especially, the ontological interpretation of soul, such as what it is, how it interacts with its own living physical body and external physical objects, and so on, should have an influence on the basic human values and principles, which makes human life improved ultimately with a firm philosophical base.

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The ontological interpretation of physical vacuum and its interactions in physical phenomena was initiated to understand the quantum philosophy or the reality matter in quantum mechanics, at the beginning; however, it must be a different worldview from any metaphysical view that used to be in philosophy, and thus, it affects on all branches of academic studies and human activities in general. Especially, the ontological interpretation of soul, such as what it is, how it interacts with its own living physical body and external physical objects, and so on, should have an influence on the basic human values and principles, which makes human life improved ultimately with a firm philosophical base.
Introduction We saw in Part I that in addition to explaining consciousness there is another hard problem for the modern scientific worldview – understanding what quantum physics is telling us about reality. And if anything this one is harder. In philosophy of mind there is at least consensus enough for an orthodox position to exist (materialism), and a widespread expectation that it will be vindicated by future neuroscience. By contrast, in philosophy of physics all sides understand that quantum theory is compatible with a variety of metaphysical interpretations, and have little hope that new empirical discoveries will settle the matter. But both problems are “hard” in the sense that, despite tremendous intellectual effort over many decades, no clear progress has been made toward solving them. The basic idea of quantum consciousness theory is that bringing the two problems into contact may be the key to solving both (though I will be addressing only the mind–body problem in what follows). That this could be a novel idea attests to the fact that their philosophical discussions have evolved quite separately. While philosophers of physics have long been interested in the role of consciousness in the measurement process, they have engaged little with the mind–body problem per se; and philosophers of mind have been almost unanimous in dismissing the suggestion that consciousness has anything interesting to do with quantum physics. Social scientists might echo such skepticism, wondering how adding the problem of interpreting quantum theory to the problem of consciousness will help them . Besides piling up jargon and arcane debates, in moving to the sub-atomic level we are now even farther removed from the human world, and seemingly poised to engage in the most vulgar reductionism. Yet, naïvely one might expect the two problems to be related, for two reasons. The first is the intriguing analogies mentioned in Chapter 1 between the mental and quantum domains.
Nowadays modern physics is a highly formalized discipline. It is almost impossible to build a model of the whole reality because physical research requires too much specialization in local areas. Technical difficulties make harder the metaphysical analysis of the investigation. But physics is a powerful path to the very fundamental ontology. Quantum physics developed in the XX century has discovered new physical phenomena that demand a new revision of the classical ontological sets. Actually quantum physics continues improving its potential. In fact there are some heuristic theories that use quantum physics to operate in some research fields of classical human sciences. Certainly our old fashioned model of reality must be open to the last theories of modern physics. We should prepare for developing the new scientificoriented humanism. In this paper we offer seven metaphysical derivations of quantum physics.
During the past two or three centuries western philosophy and science have confirmed each other in their ontological attitude towards external reality. The particular opinion that physical objects have an existence completely independent of observation was established as the necessary basis for all scientific investigation. The discovery in quantum physics that the phenomena ultimately constituting the stability of the material world cannot be separated from the instruments of observation was necessarily felt disastrous to the scientific world-picture, and many philosophers and scientists, including celebrated physicists, are still trying by all means to save ontology in quantum physics. The motive power behind this activity is the belief that the objectivity of science can be maintained only if the elementary particles of matter can be objectified in the usual way. The present chapter deals with the fundamental conditions in quantum physics which entail a complete breakdown of the conceptual frame of classical mechanics
The rapidly increasing interest in the quantum properties of living matter stimulates a discussion of the fundamental properties of life as well as quantum mechanics. In this discussion often concepts are used that originate in philosophy and ask for a philosophical analysis. In the present work the classic philosophical tradition based on Aristotle and Aquinas is employed which surprisingly is able to shed light on important aspects. Especially one could mention the high degree of unity in living objects and the occurrence of thorough qualitative changes. The latter are outside the scope of classical physics where changes are restricted to geometrical rearrangement of microscopic particles. A challenging approach is used in the philosophical analysis as the empirical evidence is not taken from everyday life but from 20th century science (quantum mechanics) and recent results in the field of quantum biology. In the discussion it is argued that quantum entanglement is possibly related to the occurrence of life. Finally it is recommended that scientists and philosophers should be open for dialogue that could enrich both. Scientists could redirect their investigation, as paradigm shifts like the one originating from philosophical evaluation of quantum mechanics give new insight about the relation between the whole en the parts. Whereas philosophers could use scientific results as a consistency check for their philosophical framework for understanding reality.
Metaphysics, as discipline dealing with the most fundamental aspects of reality, studies the essence of entities, leaving to particular sciences the study of empirical, specific, changeable and unstable aspects. In this sense metaphysics is close to ontology, tackling problems as the existence of God, the being in himself, the immortality of consciousness, the origin and meaning of the universe. Speculative physics pushes its interest to metaphysical questions too, both at atechnical (mathematical) level, and at the level of thought (in relation to philosophy). In recentyears interesting concepts and ideas have been considered and developed, involving the latest unified quantum-relativistic theories and the consequences on reality deriving from them.The search for a meaning of life, one of Anscombe’s themes, finds ferment in the search for meaning about the existence of our universe in itself and as a possible part of a multiverse containing it.The problem of measurement in quantum mechanics appears from the application of themathematical formalism to macroscopic situations and the central position of the observer in this process has produced a deviation towards a metaphysical subjectivism. There are controversial aspects about the role of consciousness in the process of reducing the wave function of quantum mechanics. This narrows the field of validity of some fundamental principles during the interaction between microsystems and macrosystems, with consequent diversification of thedefinition of the ontological state of consciousness and reality. (Local) holism has often been linked to Wittgenstein. From Wittgenstein’s answers to the paradoxes of communication and conceptual relativism, a tension emerges in his vision of linguistic games and in his mental experiments, traditionally interpreted in contrasting ways. This tension can be better understoodthrough some reflections by Wittgenstein on Einstein and his theory of relativity.
Philosophy is dissolved into quantum philosophy, which is really not the philosophy created by the hitherto existing human thought but its dissociation into ‘constituent’ aspects/processes/conversions such as time, space, matter, energy, measure, etc. Quantum world is a world of constant transformations, which is the only constant, from the point of view of the worldview. The quantum world leads to a rearrangement of the subject/object relationship. The nature of the reality or of what is being observed is qualitatively different from the one in the tangible world. When one applies quantum theory to the electrodynamics of “elementary” particles such as electrons, protons, etc. internal inconsistencies arise in theory. These inconsistencies are connected with the prediction of infinite values for values for various physical properties e.g. mass and charge of the electron.