this article the process of ontological unification of personal world views to a common world view. The hypothesis that we want to put forward is that this process is badly understood and its misunderstandings are at the origin of some of the deep paradoxes about the nature of reality. The title might suggest that we will concentrate mostly on the process of unification that takes place within the psychocognitive regions of reality, namely how the psychological, moral, ethical, etc... aspects of personal world views interact towards the formation of a common world view. This is however not true. We do not underestimate the importance of the process of unification in the psycho-cognitive region, but we will concentrate in this article on a more primitive region of reality, namely the physical region, where the process of unification takes place at early age, and we have mostly forgotten about its nature, which is at the origin of some of the misunderstandings that exist, and the paradoxes that are a consequence of these misunderstandings (Reichenbach 1958, Grnbaum 1973, Jammer 1979, Selleri 1994, Piron 1999)
this article the process of ontological unification of personal world views to a common world view. The hypothesis that we want to put forward is that this process is badly understood and its misunderstandings are at the origin of some of the deep paradoxes about the nature of reality. The title might suggest that we will concentrate mostly on the process of unification that takes place within the psychocognitive regions of reality, namely how the psychological, moral, ethical, etc... aspects of personal world views interact towards the formation of a common world view. This is however not true. We do not underestimate the importance of the process of unification in the psycho-cognitive region, but we will concentrate in this article on a more primitive region of reality, namely the physical region, where the process of unification takes place at early age, and we have mostly forgotten about its nature, which is at the origin of some of the misunderstandings that exist, and the paradoxes that are a consequence of these misunderstandings (Reichenbach 1958, Grnbaum 1973, Jammer 1979, Selleri 1994, Piron 1999)
Today, many concepts from the dictionaries of academic psychology have entered the language of everyday communication. Perhaps the most common are the concepts of «subjective» and «objective». In many textbooks of psychology, «objective» is understood as something that belongs to the object itself, something that does not depend on the subject. The objective is opposed to the subjective-personal. Experimental research in the field of quantum physics questioned the division of the world into an impartial «objective reality» and its «subjective» (not impartial, biased) reflection, which provoked a crisis in this field of knowledge and the methodology of science as a whole. The main methodological problems of psychology are the question of the place of the mental in nature; on the relationship of mental and material phenomena, on the possibilities of human cognition - questions that also arose in the depths of quantum physics and were predetermined by the internal logic of their development. An excursion into quantum physics was necessary, firstly, for a deep understanding that reality is given to us in our sensations, perceptions, ideas and mental constructs (this was evidenced by the so-called «double slit experiment» and its interpretations) and we cannot say anything about reality as it is «in itself»; secondly, the realization that the foundations on which our knowledge is built differ from those in quantum physics. Currently, there is a dichotomy between material (physical) and conceptual reality. Thus, the principle of locality, which professes ordinary consciousness and according to which specific objects occupy a specific place in time and space, contradicts the principle of non-locality, according to which isolated systems do not exist at all and every particle of the universe is in «instantaneous» communication with all other particles. The world is created from the same quantum substance and it is impossible to say that one is the cause of the other. (This statement implies, in particular, a rethinking of the «principle of determinism» which requires the establishment of unambiguous causal relationships). The reality in which we live is not quantum, our language and stereotypes of thinking do not correspond to the nature of the phenomena described by quantum physics. It is about the deep properties of matter. Personally, I got the impression that the deeper you plunge into the world of atomic and subatomic, the more the outlines of the specific, material world familiar to us become blurred and the thinner the line between the physical and conceptual world, between the material and the spiritual becomes. The purpose of this article is to define the concepts of "objective" and "subjective" based on the analysis of achievements in quantum physics in the context of psychology.
Perhaps one of the most intriguing questions in philosophy concerns the true nature of external reality. In this paper, we discuss some of the theories that have been put forth regarding the nature of reality and of our perceived universe. We develop an abstract mathematical model, whereby, several theories that have been proposed so, ranging from modern physics to ancient Indian philosophy can be brought under a common umbrella. We also discuss a specific case, which emerges from our more general model, which has an interesting consequence upon the way we view our world.
The assumption of an objective world underlying all our experiences is deeply embedded in our everyday thinking and in our language, and has been an unquestioned presupposition of the scientific enterprise for at least four centuries. Yet it is well known that quantum physics raises some highly problematic questions in this respect, questions that are still open, almost a century from the inception of the theory. I would like to propose that these questions stem from deep philosophical assumptions and can be answered in a much more coherent way if we understand the notion of an objective world not as a primary reality, but as an emergent aspect of a primary process that can be described as “experiencing”. A coherent description of the appearance of an objective world in the process of experiencing relies on a certain understanding of what is technically known as the “quantum measurement problem”, i.e. the description of the process of observation in quantum physics, which is the key problematic aspect of the theory. I will propose that the basic features that characterize a quantum observation have a much wider scope, and describe in fact all acquisition of information by an “embodied observer”, in short all experiencing happening in the world. By applying to this larger context work I have done in the more technical frame of the quantum measurement problem it can be shown that the nature of the process of experiencing is such as to inevitably generate the appearance of an objective world. Thus the objectivity of the world, although not primary and ultimately real, is an intrinsic consequence of our “experiential embodiment”, i.e. of the fact that we are in the world and all our experiences correspond to physical happenings in the world. When examined in this perspective, the “paradoxes” of quantum physics are an invitation to abandon the metaphysical assumption of the primacy of the objective dimension of reality. A philosophical position much more in tune with quantum physics views the process of experiencing as the primary source of both subject and object, consciousness and world.
In this chapter, I offer some personal reflections about the nature of reality, shaped by my work as a quantum physicist, my experimentation with psychedelic drugs during the 1960s, and my more recent studies of modern cognitive science. Traditionally, questions about the essential nature of reality are asked by philosophers. In the twentieth century, these questions were asked for the first time by scientists as well. During the first three decades of the century, the exploration of the atomic and subatomic world brought physicists in contact with a strange and unexpected reality that shattered the foundations of their worldview and forced them to think in entirely new ways. Quantum physics showed scientists “a new reality,” and from that time on, the nature of reality became a popular subject of discussion not only in philosophy but also in science. In recent decades, cognitive scientists took another radical step in the scientific conception of the nature of reality. They asserted that the features of our ordinary, everyday reality are not features of an independently existing world, but are created in the very process of perception. In a way this generalizes the influence of the act of perception on the perceived object, which was famously analyzed in quantum physics by Werner Heisenberg, to everyday perception. In other words, even our everyday reality is just one of many alternate realities.
Abstract It is generally assumed, and usually taken for granted, that reality is fully contained in space. However, when taking a closer look at the strange behavior of the entities of the micro-world, we are forced to abandon such a prejudice and recognize that space is just a temporary crystallization of a small theatre for reality, where the material entities can take a place and meet with each other. More precisely, phenomena like quantum entanglement, quantum interference effects and quantum indistinguishability, when analyzed attentively, tell us that there is much more in our physical reality than what meets our three-dimensional human eyes. But if the building blocks of our physical reality are non-spatial, what does it mean? Can we understand what the nature of a non-spatial entity is? And if so, what are the consequences for our view of the world in which we live and evolve as a species? This article was written having in mind one of the objectives of the Center Leo Apostel for Interdisciplinary Studies, that of a broad dissemination of scientific knowledge. Hence, it addresses a transversal audience of readers, both academic and nonacademic, hoping to stimulate in this way the interdisciplinary dialogue about foundational issues in science.
The core dilemma of modern physics stems from two unproven ontological presuppositions: that spacetime is an innate container preceding matter, and that matter is an entity composed of indivisible particles. These presuppositions have led to the fundamental split between general relativity and quantum mechanics, giving rise to a series of century-old unsolved problems such as wave-particle duality, the quantum measurement paradox, the nature of gravity, and dark matter and dark energy. Based on the sole unfalsifiable first principle that "the essence of cognition is succession", this paper deduces a complete ontological system through pure a priori reasoning: the authentic physical world consists solely of one-dimensional successive rays and their transverse coupling relations; time is the successive extension of rays, space is the network of coupling relations, matter is the steady state of closed coupling, and all interactions are different manifestations of coupling actions. Particles are not authentically existing entities, but rather point-like endpoint phenomena presented in the observer's phenomenal world when two rays undergo an all-or-nothing coupling. Based on this framework, this paper uniformly explains all core phenomena in both the microscopic quantum domain and the macroscopic relativistic domain in one go, resolves all traditional physical paradoxes at the ontological level, achieves the ontological unification of the four fundamental forces, and proposes three falsifiable core predictions. This paper demonstrates that all theories of traditional physics are approximate descriptions of the authentic physical world at the phenomenal level, and their fundamental error lies in mistaking "coupling endpoints" for "primitive entities", thereby reversing the causal relationship. Cognitive Succession Ontology provides a logically consistent and universally unified ultimate foundation for physics.