In this project I am going to explore how the boundaries of our reality are conditioned by metaphysical principles. I will argue, in the spirit of Immanuel Kant, that these metaphysical principles also ground our knowledge and description of the natural sciences, and more specifically, within quantum physics. My main objective is to study the framework of our cognition of knowledge along the lines of model-dependent reality. We will see why in the science of physics, a paradigm shift was needed to be able to expand and account for new knowledge, along with novel discoveries. This newer theory of knowledge and newer framework, being quantum theory, reflects that our objective knowledge must always contain an element of the subjective observer. This leads us to re-think what we understand to be ‘objective’ reality. The so-called human standpoint becomes one of the main themes in this thesis, then. When we ask ourselves, “Where does reality begin and where does it end? What are the limits to our reality?” – I shall argue that it both starts and ends with the transcendental subject, as this specific subject is what conditions our experience, and is found at the boundaries of our reality. Thus, in thesis I will ultimately argue for a different notion of objective knowledge because of what sets the boundaries of our reality.
In this project I am going to explore how the boundaries of our reality are conditioned by metaphysical principles. I will argue, in the spirit of Immanuel Kant, that these metaphysical principles also ground our knowledge and description of the natural sciences, and more specifically, within quantum physics. My main objective is to study the framework of our cognition of knowledge along the lines of model-dependent reality. We will see why in the science of physics, a paradigm shift was needed to be able to expand and account for new knowledge, along with novel discoveries. This newer theory of knowledge and newer framework, being quantum theory, reflects that our objective knowledge must always contain an element of the subjective observer. This leads us to re-think what we understand to be ‘objective’ reality. The so-called human standpoint becomes one of the main themes in this thesis, then. When we ask ourselves, “Where does reality begin and where does it end? What are the limits to our reality?” – I shall argue that it both starts and ends with the transcendental subject, as this specific subject is what conditions our experience, and is found at the boundaries of our reality. Thus, in thesis I will ultimately argue for a different notion of objective knowledge because of what sets the boundaries of our reality.
In the Critique of Pure Reason Kant argues that the empirical knowledge of the world depends on a priori conditions of human sensibility and understanding, i. e., our capacities of sense experience and concept formation. The objective knowledge presupposes, on one hand, space and time as a priori conditions of sensibility and, on another hand, a priori judgments, like the principle of causality, as constitutive conditions of understanding. The problem is that in the XX century the physical science completely changed how we conceive our knowledge of the world. Face to this new situation, what was changed in our classical reason? However, if the transcendental point of view is adopted, in the specific case of quantum mechanics, we have to wonder about the general conditions of this theory that make possible such knowledge, which predictive value is much more accurate than the classical physics. The aim of this work is firstly to show the Kantian implications on Bohr’s interpretation of quantum phenomena and secondly to provide an overview of the key elements for understanding the transcendental locus of ordinary language in the quantum mechanics context, in order to give support to a transcendental pragmatic position in the analysis of science.
Abstract: In the Critique of Pure Reason Kant argues that the empirical knowledge of the world depends on a priori conditions of human sensibility and understanding, i. e., our capacities of sense experience and concept formation. The objective knowledge presupposes, on one hand, space and time as a priori conditions of sensibility and, on another hand, a priori judgments, like the principle of causality, as constitutive conditions of understanding. The problem is that in the XX century the physical science completely changed how we conceive our knowledge of the world. Face to this new situation, what was changed in our classical reason? However, if the transcendental point of view is adopted, in the specific case of quantum mechanics, we have to wonder about the general conditions of this theory that make possible such knowledge, which predictive value is much more accurate than the classical physics. The aim of this work is firstly to show the Kantian implications on Bohr’s interpretation of quantum phenomena and secondly to provide an overview of the key elements for understanding the transcendental locus of ordinary language in the quantum mechanics context, in order to give support to a transcendental pragmatic position in the analysis of science.
A philosophic account of quantum physics. The thesis is divided into two parts. Part I is dedicated to laying the groundwork of quantum physics, and explaining some of the primary difficulties. Subjects of interest will include the principle of locality, the quantum uncertainty principle, and Einstein's criterion for reality. Quantum dilemmas discussed include the double-slit experiment, observations of spin and polarization, EPR, and Bell's theorem. The first part will argue that mathematical-physical descriptions of the world fall short of explaining the experimental observations of quantum phenomenon. The problem, as will be argued, is framework of the physical descriptive schema. Part I includes in-depth discussions of mathematical principles. Part II will discuss the Copenhagen interpretation as put forth by its founders. The Copenhagen interpretation will be expressed as a paradox: The classical physical language cannot describe quantum phenomenon completely and with certainty, yet this language is the only possible method of articulating the physical world. The paradox of Copenhagen will segway into Kant's critique of metaphysics. Kant's understanding of causality, things-in-themselves, and a priori synthetic metaphysics. The thesis will end with a conclusion of the quantum paradox by juxtaposing anti-materialist Martin Heidegger with quantum founder Werner Heisenberg. Our conclusion will be primarily a discussion of how we understand the world, and specifically how our understanding of the world creates potential for truth.
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.
Most interpretations of quantum theory fail to provide a fundamental, complete, self-consistent account of nature describing physical reality itself, as opposed to merely yielding predictions about results of experiments and observations. A paradigm providing a self-consistent foundation for quantum theory and a description of the reality it refers to, generalized to a worldview, is a Quantum Paradigm, where ‘paradigm' is defined as structure of experiential reality. We assert that the fundamental obstruction in the quest for a quantum paradigm is the assumption of objectivity. The subject-object distinction, drawn within experience, has within the natural sciences degenerated into a dichotomy-an absolute split into separate realms-with scientists adopting the classical paradigm where the object pole of experience ("objective reality") can be studied independently from the subject pole ("the experiencer"), with a presupposition that this procedure yields a fundamental description of nature. In fact, the subjective is often eliminated altogether as a fundamental category, and reduced to an epiphenomenon of objective processes. We claim this objectivity assumption precludes a full comprehension and a paradox-free formulation of quantum theory. By challenging this presupposition, i.e. leaving the question open, a coherent understanding of quantum nature falls naturally into place, providing appropriate foundation for quantum theory and an associated world-view. The resulting Quantum Paradigm is "realist" in the sense that it provides a description of what is actually happening: namely the arena of all happening is Mind or Consciousness-from which mind and matter, subject and object, individual and collective, and time and space co-dependently arise. The subject matter of quantum theory then becomes the fundamental mind-function of distinction ("measurement"), resulting in information and its statistical correlations. The message of quantum mechanics is surprising: the basic components of objects-the particles, electrons, quarks, etc.-cannot be thought of as ‘self-existent'. The reality that they, and hence all objects, are components of is ‘empirical reality', of experience."The universe begins to look more like a great thought than a great machine."-James Jeans Anomalous phenomena such as ESP and psychokinesis, collective consciousness, and synchronicity that are considered impossible in the context of the classical paradigm, fit naturally in, and can in turn provide evidence for the Quantum Paradigm. Spirituality and science are shown to be complementary approaches referring to the same reality, Mind, while each discipline retains its integrity. The Quantum Paradigm can be intellectually comprehended, as well as embodied: one can live in quantum reality. A good metaphor for this is "life as a dream": with no "real" objects as distinguished from experienced objects. Experience is "empty" of self-nature in the Buddhist sense, with everything interconnected and co-dependently arising. Experiencing the world by "embodying the Quantum Paradigm" is transformative, healing, and an antidote to alienation resulting from embodying the classical paradigm. Embodying the Quantum Paradigm and living in the Oneness of all creation can help humanity-increasingly lost in the materialism and individualism reinforced by our embodiment of the classical paradigm-and restore intimate connection and harmony with Spirit, Nature and fellow humans; we need such a transformation to survive and thrive in our technological society.
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.