In a previous paper, we have shown that an ontology of quantum mechanics in terms of states and events with internal phenomenal aspects, that is, a form of pan-protopsychism, is well suited to explaining consciousness. We have proved there that the palette and grain combination problems of panpsychism and pan-protopsychism arise from implicit hypotheses based on classical physics about supervenience that are inappropriate at the quantum level, where an exponential number of emergent properties and states arise. In this article, we address what is probably the first and most important combination problem of panpsychism: the subject-summing problem originally posed by William James. Due to the indeterminacy of quantum mechanics and its causal openness, this ontology also seems to be suitable for the analysis of the remaining aspects of the structure combination problem that treat about how the structuration capacity of consciousness evolved from primitive animals to humans.
Given the multiplicity of interpretations of quantum mechanics that give rise to very different ontologies, it is worth asking whether it is possible to find criteria with some empirical basis that make some interpretations preferable to others. If empirical evidence were found for the existence of quantum systems in the brain such as those necessary to adopt a form of panpsychism that resolves the problems of combination of subjects, qualities, and structures recognized since the time of William James, their underlying ontologies would be favored by allowing us to account for our conscious experiences. Quantum panprotopsychism has proven particularly well-suited to addressing the combination problems of panpsychism. It is based on an ontology of states and events with clearly identified physical and phenomenal counterparts and would therefore be recognizable if these physical elements were part of brain function.. Such an ontology could provide criteria for preferring certain quantum interpretations over others. Here we will analyze the interpretations that would be favored or challenged by the ontology resulting from this form of panprotopsychism.
This paper proposes a new interpretation of quantum physics that encompasses the first-person and third-person perspective and provides a solution to the mind-body problem. First, a definition of phenomenal existence and a simple metaphysical model of mind are derived from the principles of irreducibility, distinction and persistence. Then it is shown that this process of existence can be associated, within physical representation, with the wave function collapse of quantum physics. A new interpretation of quantum physics, close to the relational interpretation, follows and the relational nature of our scientific knowledge is emphasised. Finally, in light of this interpretation, I analyse the differences between plain existence and consciousness and determine the physical condition for emergence of the latter. This view is confronted with neuroscientific models of consciousness.
This paper explores the intricate relationship between the observer, consciousness, and quantum mechanics, attempting to defend the interpretation of the wave function as a representation of consciousness. More precisely, in our framework, a quantum state, represented by a wave function, determines a state of consciousness related to the first-person experiences,
w, of the events
E, detected by senses. Building on Everett’s many-worlds interpretation, we argue that the wave function is not an objective universal entity, but rather one that is inherently associated with the first-person experiences
w∈P of an observer
O . The set
P also includes other observers,
O′, as subsets. We demonstrate that this proposal does not lead to solipsism, because there is no unique hierarchy of observers, as indicated above, but there are many possible hierarchies of observers, such that, e.g., the roles of the first-person observer,
O, and the third-person observer,
O′ are interchanged. The corresponding quantum states,
ψO and
ψO′, are elements of the space of all possible quantum states, the Hilbert space,
H. It is this larger space that we identify as the objective reality. Thus, our approach overcomes the main obstacle faced by researchers who tried to make sense of quantum mechanics, namely, the wall of solipsism. In this framework, the Everett many-worlds interpretation and the wave function collapse interpretation are not mutually exclusive but instead represent complementary perspectives within the hierarchy of observers, each offering insight into the underlying physics from a different vantage point.
Natural science is founded on materialism. We treat the independent relationship between inner experience and outer physical entities as an axiom. This cognitive paradigm has successfully explained many natural phenomena; however, certain phenomena, such as those in quantum mechanics and psychological experiments, challenge this view, suggesting the inseparability of the inner and outer. Yet, the inner and outer appear to be distinct categories of existence, and experimental models demonstrating their transformative relationship remain lacking. This has led to issues like the explanatory gap. We propose that adopting holism is a potential solution to reconcile this dilemma: the inner experience can be objectively described and possesses objective causal efficacy. According to holism, objective reality and a causal relationship are not absolute but inseparable from the cognitive perspective. Materialism's view that the inner and outer exist as independent relations is an underlying assumption based on the third-person perspective rather than an axiom. From the third-person perspective, the physical properties of things are described, and we establish a causal relationship confined to spacetime, where things interact through physical medium. This cognitive perspective excels at describing the laws of motion governing simple systems but simultaneously introduces limitations, such as the explanatory gap. From the first-person perspective, the holistic attributes of things can also be objectively described. "Inner" and "outer" can be seen as two different states of experience, and things here interact holistically without a physical medium, forming causality unrestricted by spacetime. This perspective excels at revealing the laws governing complex systems/phenomena and can reconcile the explanatory gap. These two cognitive perspectives, although superficially opposed, are functionally complementary. Therefore, the generalized complementarity principle based on holism provides a falsifiable research approach for the "subjective" interpretation of quantum theory, potentially reconciling the contradictions between quantum theory and relativity. Holism also offers a solution for reconciling divergent viewpoints among consciousness theories, enabling phenomena related to consciousness across multiple disciplines to be explained within a unified theoretical framework. To test these hypotheses, we propose an experimental model to demonstrate that, similar to the role of force that we revealed in the third-person perspective, holistic interaction without a physical medium from the first-person perspective is also an objective way of interaction between things. Under holistic interaction, the inner experience, as a holistic attributes of things, can also produce observable and objective causal efficacy.
In previous papers, we demonstrated that an ontology of quantum mechanics, described in terms of states and events with internal phenomenal aspects (a form of panprotopsychism), is well suited to explain consciousness. We showed that the combination problems of qualities, structures and subjects in panpsychism and panprotopsychism stem from implicit hypotheses based on classical physics regarding supervenience, which are not applicable at the quantum level. Within this view, consciousness arises in entangled quantum systems coupled to the neural network of the brain. In entangled systems, the properties of individual parts disappear, giving rise to an exponential number of emergent properties and states. Here, we analyze self-consciousness as the capacity to view oneself as a subject of experience. The causal openness of quantum systems provides self-conscious beings the ability to make independent choices and decisions, reflecting a sense of self-governance and autonomy. In this context, the issue of personal identity takes a new form free from the problems of the simple view or the reductive approaches.