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International Studies in the Philosophy of Science

Realism Without Interphenomena: Reichenbach's Cube, Sober's Evidential Realism, and Quantum Solipsism

Florian J. Boge

Published Oct 1, 2020• 2 citations
Publisher

Abstract

In ‘Reichenbach's cubical universe and the problem of the external world’, Elliott Sober attempts a refutation of solipsism à la Reichenbach. I here contrast Sober's line of argument with observations a hypothetical scientist makes on what is known as the ‘Mermin contraption’ and show that Sober's extension of Reichenbach's argument fails. However, there is a further line of defense against solipsism, endorsed by some interpreters of the quantum theory whose position is otherwise rather close to solipsism. As I shall argue, this line of defense remains viable, but we still fall short of a story in terms of what Reichenbach calls ‘interphenomena’ in the case of the Mermin contraption.

DOI
10.1080/02698595.2021.1964335

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In ‘Reichenbach's cubical universe and the problem of the external world’, Elliott Sober attempts a refutation of solipsism à la Reichenbach. I here contrast Sober's line of argument with observations a hypothetical scientist makes on what is known as the ‘Mermin contraption’ and show that Sober's extension of Reichenbach's argument fails. However, there is a further line of defense against solipsism, endorsed by some interpreters of the quantum theory whose position is otherwise rather close to solipsism. As I shall argue, this line of defense remains viable, but we still fall short of a story in terms of what Reichenbach calls ‘interphenomena’ in the case of the Mermin contraption.
It is well known that quantum physics deals with phenomena characterized by uncertainty. A typical expression of this uncertainty is the uncertainty principle, where, the more precisely we know the position of a particle, the more imprecisely we know its momentum (and vice versa).Opinions are divided as to whether this epistemological uncertainty is also an ontological uncertainty. Of some relevance here is the following observation by Quentin Smith: Heisenberg originally interpreted [the uncertainty] epistemically, but Bohr convinced him in private communications to accept a verificationist metaphysics, with its attendant ontological interpretation of the uncertainty relations (Smith 2002, 137) There are many competing interpretations of the quantum mechanical mathematical formalism. Of these interpretations, particularly well-known are the so-called Copenhagen interpretation of Bohr (where it is asserted that the position-view and the momentum-view of reality are complementary, and cannot be considered in the same context), and the many-universes interpretation of Hugh Everett. Roughly speaking, the latter asserts that whenever a measurement is made of a particle, the universe splits into copies, each one of which corresponds to the different possible outcomes of the measurement. Many scientists are happy to work with the many-universes interpretation-provided that their working with the theory has no ontological commitment. That is, they are not prepared to believe that the many universes actually exist. David Deutsch, who is one of the leading researchers in the field of quantum computation, is an exception. Indeed, he is the main advocate of the reality of the many universes; and he provides a number of important reasons why he is such an advocate. In the present essay, I intend to look at the arguments for and the arguments against the existence of the many universes, clarifying along the way what the meaning of exist in this regard should be considered to be. A first conclusion will be that while Deutsch's arguments are highly persuasive, there is one telling objection to the existence of the many universes-or multiverse, as the collection of them is becoming known-that must be addressed. My procedure then will be to show that the objection can in fact be met, using the so-called methodological solipsism approach introduced by Hans Driesch and employed subsequently by such theorists as Fodor and Putnam. The Many-Universes Interpretation of Quantum Physics It is not my intention in this essay to become bogged down in the minutiae of quantum physics, where the complexities of the mathematics are exacerbated by the lack of any single way of interpreting it. However, in order to provide a background for my subsequent arguments, I shall discuss briefly a typical and familiar quantum-mechanical scenario: the so-called experiment. My account is based on that of Penrose (1985). The results that may be expected in a performance of the two-slit experiment depend on the fact that sub-microscopic particles, such as electrons or photons, behave sometimes like particles and sometimes like waves. The experiment is simple to describe: typically, a beam of light is directed through a pair of closely-separated and parallel narrow slits to a screen located behind it. Penrose describes the scenario as follows (it is worth quoting him at length): The most evident manifestation of the light as particles . . occurs at the screen. The light arrives there in discrete localized units of energy.. .. Never is the energy of just half a photon... received. Light reception is an all-or-nothing phenomenon in photon units. Only whole numbers of photons are ever seen. However, a wavelike behaviour seems to arise as the photons pass through the slits. Suppose, first, that only one slit is open (the other being blocked off). After passing through, the light will spread out-by. …
The problem of measurement is often considered an inconsistency inside the quantum formalism. Many attempts to solve (or to dissolve) it have been made since the inception of quantum mechanics. The form of these attempts depends on the philosophical position that their authors endorse. I will review some of them and analyze their relevance. In this paper, I defend a new position, the “Convivial Solipsism”, according to which the outcome that is observed is relative to the observer, different but in close parallel to the Everett’s interpretation and sharing also some similarities with Rovelli’s relational interpretation and Quantum Bayesianism. I also show how “Convivial Solipsism” can help getting a new standpoint about the EPR paradox providing a way out of the seemingly unavoidable non-locality of quantum mechanics.
Scientific realism does not view theoretical terms as mere instruments of experimental predictions; it grants referential status to natural kind terms with 'epistemic access' and view scientific theories and terms as corresponding to physical phenomena and entities which exist independently of observation, and as thereby being the source of objective -approximate and not absolute- knowledge of the physical realm. As a result, scientific realism is accused of ontologising the unobservables. Against this charge, scientific realism posits the idea of the dialectical relation between theoretical terms referring to the unobservables and scientific methods. The second argument made by realism is the ‘no miracle’ thesis. These arguments stand challenged by the Copenhagen interpretation of quantum mechanics. The aim of the paper is to examine the relevance of the two arguments of scientific realism in countering the idea that the existence of quantum states in the microphysical world renders realism obsolete.
David Mermin cautions against taking our “most successful abstractions to be real properties of our world.” I think he has set up a straw man. To me, the tenable realist position is not that our concepts are real but rather that they have a correspondence to reality: There can be many such correspondences, each with its utility, none capturing reality—whatever that is.I am not surprised he uses that argument to bolster the position “that quantum states are calculational devices.” In the vein of the disagreement about reality he cites, between Bishop Berkeley and Samuel Johnson, I recall a similar disagreement, between Mermin and John Bell, concerning the foundations of quantum theory. It took place at a meeting in Erice, Italy, in August 1989. Bell had finished his now famous talk “Against ‘Measurement,’ “ in which he argued that there is something wrong with quantum theory, that its rules of application are ill-defined. 1 1. J. Bell, Sixty-Two Years of Uncertainty, A. Miller, ed., Plenum, New York (1990), p. 17, https://doi.org/10.1007/978-1-4684-8771-8_3 reproduced in Phys. World 3, 33 (August 1990). He introduced the acronym FAPP, meaning that quantum theory is good “for all practical purposes” but insufficient for a truly fundamental theory. In the question-and-answer session, Mermin gave an argument not unlike the one in his Reference Frame. When he was done, Bell replied, “FAPPtrap,” and that was that.Mermin says that if one takes his view, it “can diminish the motivation for theoretical or experimental searches for a ‘mechanism’ underlying … the ‘collapse of the wavefunction’—searches that make life harder than it needs to be.” But why would one want to diminish such motivation? Might not the deficiencies of quantum theory elucidated by Bell be a clue to some deeper theory? And is that not good for physics? Certainly, in this generation, in which we did not predict the acceleration of the universe nor know the nature of dark energy or dark matter, we should have the humility to think that perhaps we do not yet have the “final” quantum theory. For example, in standard quantum theory, how or why an event occurs is a complete mystery. Nature determines an outcome, but we are told it is impossible for us to understand that in terms of anything deeper. Things happen for no reason at all. Why should we follow Mermin’s advice and not try to do better?In my own work and that of Gian-Carlo Ghirardi, Alberto Rimini, and Tullio Weber, we have developed what is called a dynamical theory of wave-function collapse (continuous spontaneous localization, or CSL). 2 2. Two reviews are P. Pearle in Open Systems and Measurement in Relativistic Quantum Field Theory, H. P. Breuer, F. Petruccionne, eds., Springer, Berlin (1999), p. 195 and A. Bassi, G. C. Ghirardi, Phys. Rep. 379, 257 (2003). https://doi.org/10.1016/S0370-1573(03)00103-0 To Schrödinger’s equation, a term is added that describes the interaction of matter with a randomly fluctuating field, so that a state vector in a superposition of macroscopically different states rapidly evolves to one of them. The final state describes the world as we see it. Therefore, the state vector can be said to correspond to reality and not be merely a computational device. Bell regarded CSL as an example of a well-defined theory, which overcomes his objections to standard quantum theory. Moreover, it provides a mechanism, a description, for the occurrence of events. And it makes some predictions that differ from those of standard quantum theory, so it is experimentally testable. Experiments so far have shown that the coupling of random field to matter must be mass proportional, but otherwise they have neither confirmed CSL nor denied it. This is a good thing, and that such attempts should not be discouraged, as Mermin’s article does, was underlined by Richard Feynman, who said in 1964,We have to find a new view of the world that has to agree with everything that is known, but disagree in its predictions somewhere, otherwise it is not interesting. And in that disagreement it must agree with nature. If you can find any other view of the world which agrees over the entire range where things have already been observed, but disagrees somewhere else, you have made a great discovery. It is very nearly impossible, but not quite, to find any theory which agrees with experiments over the entire range in which all theories have been checked, and yet gives different consequences in some other range, even a theory whose different consequences do not turn out to agree with nature. 3 3. R. Feynman, in The Character of Physical Law, MIT Press, Cambridge, MA (1970), p. 171. REFERENCESSection:ChooseTop of pageREFERENCES <<1. J. Bell, Sixty-Two Years of Uncertainty, A. Miller, ed., Plenum, New York (1990), p. 17, https://doi.org/10.1007/978-1-4684-8771-8_3 , Google ScholarCrossrefreproduced in Phys. World 3, 33 (August 1990). , Google Scholar2. Two reviews are P. Pearle in Open Systems and Measurement in Relativistic Quantum Field Theory, H. P. Breuer, F. Petruccionne, eds., Springer, Berlin (1999), p. 195 and , Google ScholarCrossref A. Bassi, G. C. Ghirardi, Phys. Rep. 379, 257 (2003). https://doi.org/10.1016/S0370-1573(03)00103-0 , , Google ScholarCrossref, ISI3. R. Feynman, in The Character of Physical Law, MIT Press, Cambridge, MA (1970), p. 171. Google Scholar© 2009 American Institute of Physics.
This paper attempts to build a bridge between the interpretation of quantum theory and the philosophy of mind. In contrast to other such attempts, the bridge which this paper suggests does not consist in extending features of quantum theory to the philosophy of mind. The argument of this paper is that the discussion about a revision of the Cartesian tradition in current philosophy of mind is relevant to the interpretation of quantum theory: taking this discussion into account sharpens up the task for the interpretation of quantum physics as far as the scope of what is known as quantum holism is concerned. In particular, considering this discussion makes out a strong case against the interpretation that considers quantum holism to be universal in the physical realm. I: Introduction There are a number of suggestions for a connection between on the one hand the interpretation of quantum theory and on the other hand the enquiry into the nature of consciousness and the philosophy of mind. Some scientists, notably Penrose (1994), chapters 7‐8, propose that quantum theory is important to brain research. Furthermore, since the advent of quantum theory, the process of quantum state reduction, which is presumed indeterministic, has been employed for a solution to the problem how free will can have physical effects (the most elaborate proposal in this respect is Eccles (1994, chapter 9)). This paper also seeks to build a bridge between the interpretation of quantum theory and the philosophy of mind. However, the bridge which this paper suggests does not consist in extending features of quantum theory to the philosophy of mind. The thesis of this paper is that the discussion about a revision of the Cartesian tradition in today’s philosophy of mind along the lines of direct realism and externalism is pertinent to the interpretation of quantum physics when it comes to the question of the extension of what is known as quantum holism . The scope of quantum theory including the superposition principle and the Schrodinger dynamics is a subject of much debate: Do the features which are peculiar to quantum theory concern only more or less the microphysical realm, i.e., the realm of atoms and their constituents? Or do these features extend to macroscopic systems and common sense objects, such as measuring instruments, trees, and cats, so that they concern the whole physical realm? I show that if one endorses the latter position, one is committed to certain consequences in the philosophy of mind. I relate these consequences to the discussion on Cartesianism and its revision in today’s philosophy of mind. I argue the following: (a) Taking this discussion into
Scientific realism holds that the objects of scientific knowledge exist independently of the minds or activities of scientists and those scientific theories are true of that objective world. This is antithetical to the posits of quantum physics, a body of knowledge taken as the seal of the sciences because of its incredible feat, which emphasizes observer created reality, and to that end subjective and probabilistic understanding of realities. Given this background, we contend that, if the thesis of scientific realism were to be taken as sacrosanct, nature would have remained somewhat unfavourable since nobody would have dared to ‘create’ reality other than those originally imposed by nature. And to the quantum physicist, the resort to probabilistic conception of reality is an obvious indication that nature in its dynamism is uncanny and still has billions of tricks for mankind.