Since the formulation of the uncertainty principle, research in quantum physics has raised a philosophical dilemma basically centered on the opposition between “realists”, favoring the assumptions of strong objectivity, and “idealists”, leaning on the foundations of weak objectivity. The central hypothesis of this article is that this dualism, as well as the classic problem of the solipsism of consciousness, can be properly understood as a stage in the development of the self-consciousness of the spirit, in the conceptual molds of Hegel's philosophy.
Since the formulation of the uncertainty principle, research in quantum physics has raised a philosophical dilemma basically centered on the opposition between “realists”, favoring the assumptions of strong objectivity, and “idealists”, leaning on the foundations of weak objectivity. The central hypothesis of this article is that this dualism, as well as the classic problem of the solipsism of consciousness, can be properly understood as a stage in the development of the self-consciousness of the spirit, in the conceptual molds of Hegel's philosophy.
In the field of quantum physics studies, Heisenberg's thought provokes very relevant reflections for an articulation between science and metaphysics, given the importance attributed to the subject in the collapse of the superposition between wave and particle. From an idealistic perspective, the importance given to the subject in the observation of quantum phenomena can be considered a stage of the development of consciousness within the scope of the phenomenology of Hegel's spirit. Quantum physics, under an idealistic perspective, represents a fundamental moment in the recognition and dialectical overcoming of the dualisms produced by the subject himself in his relationship with the world.
The rupture established by quantum physics in relation to classical physics led to a redefinition of scientific objectivity, which has since relied on mathematical formalism for the knowledge of wave functions. This conception of a "weak objectivity" motivated Werner Heisenberg to resort to Plato's idealism to explain the internal constitution of the material world from geometric structures. However, faced with an idealist paradigm incompatible with modern science, Heisenberg conceived that Kant's philosophy would be the most acceptable reference for interpreting quantum phenomena within the empiricist limits of scientific research. This article presents Hegel's idealism of the absolute as a philosophical horizon for a possible overcoming of the rigidity of the Kantian limits, aiming at a metaphysical interpretation of quantum physics.
Abstract: Probably the crux of quantum science is the relationship between consciousness and reality. The name for that relation is varied, and points out to a most fundamental problem, namely the possibility to overcome dualism. In science and philosophy at large, determinism and reductionism have already been tackled, if not superseded. The trouble though remains with dualism. This paper argues in favor of a radical relationship between reality and consciousness based on quantum theory. Such a relation is panpsychism, which can be translated and grasped in various other forms. The arguments are provided and some conclusions are drawn.
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.
Recebido em 4/10/2004; Aceito em 21/11/2004O objetivo deste artigo ´e apresentar e discutir as famosas rela¸c˜oes de Heisenberg, usualmente denominadasde “princ´ipio da incerteza”. A abordagem adotada ´e primordialmente conceitual, embora referˆencias hist´oricassejam feitas para auxiliar a exposi¸c˜ao. Distinguem-se trˆes interpreta¸c˜oes principais das rela¸c˜oes, cada umaderivando de bases inteiramente distintas e conduzindo a conseq¨uˆencias f´isicas e filos´oficas igualmente diferentes.Palavras-chave: rela¸c˜oes de Heisenberg, princ´ipio de incerteza, indetermina¸c˜ao quˆantica, Heisenberg, Bohr,Einstein, Popper.This article offers a conceptual analysis of the famous Heisenberg relations, usually referred to as “the un-certainty principle”. After a brief historical introduction, it is pointed out that the relations can be interpretedin three entirely different ways. It is shown in some detail how each interpretation derives from a distinct basis,and leads to distinct physical and philosophical consequences.Keywords: Heisenberg relations, uncertainty principle, quantum indeterminacy, Heisenberg, Bohr, Einstein,Popper.
Convivial Solipsism is easily misunderstood. Because it denies the absoluteness of observed events while preserving the universality of quantum mechanics, it invites objections that are often formulated in a classical, non-perspectival language. Such objections appear powerful only because they smuggle back into the discussion the very assumptions that Convivial Solipsism rejects. This article reconstructs a family of misunderstandings that arise in discussions of Convivial Solipsism, especially in connection with Wigner's friend and extended Wigner's friend scenarios. The aim is not merely defensive. The objections are useful because they identify the conceptual discipline required by any interpretation that takes non-absolute facts seriously. The central claim is that observational facts must be indexed to perspectives. A statement such as "the friend saw outcome A" is not a complete factual statement within Convivial Solipsism. It must be reformulated as "from the friend's perspective, the friend saw outcome A" or "from Wigner's perspective, the friend reported outcome B." The mistake consists in removing these indices and then treating the resulting expressions as if they belonged to a single global factual domain. This leads to apparent contradictions and to false dilemmas concerning consciousness, communication, other minds, and intersubjectivity. When that is taken into account, it appears that Convivial Solipsism is not a retreat into psychological solipsism, but a discipline of perspectival discourse. It is also shown that perspectival logic stands to classical logic as the quantum calculus of probability stands to Kolmogorovian probability theory.