In the next few pages I provide previews of the book: Section 1.1 is a statement of the main ideas. Section 1.2 is a chapter by chapter guide. There are two principal themes: time's arrows and quantum measurement. In both areas I will make significant statements about what are usually called their foundations. These statements are related, and involve modification of the underlying hypotheses of statistical mechanics. The modified statistical mechanics contains notions that are at variance with certain primitive intuitions, but it is consistent with all known experiments. I will try to present these ideas as intellectually attractive, but this virtue will be offered as a reason for study, not as a reason for belief. Historically, intellectual satisfaction has not been a reliable guide to scientific truth. For this reason I have striven to provide experimental and observational tests where I could, even where such experiment is not feasible today. The need for this hardheaded, or perhaps, intellectually humble, approach is particularly felt in the two areas that I will address. The foundations of thermodynamics and the foundations of quantum mechanics have been among the most contentious areas of physics; indeed, some would deny their place within that discipline. In my opinion, this situation is a result of the paucity of relevant experiment.
In the next few pages I provide previews of the book: Section 1.1 is a statement of the main ideas. Section 1.2 is a chapter by chapter guide. There are two principal themes: time's arrows and quantum measurement. In both areas I will make significant statements about what are usually called their foundations. These statements are related, and involve modification of the underlying hypotheses of statistical mechanics. The modified statistical mechanics contains notions that are at variance with certain primitive intuitions, but it is consistent with all known experiments. I will try to present these ideas as intellectually attractive, but this virtue will be offered as a reason for study, not as a reason for belief. Historically, intellectual satisfaction has not been a reliable guide to scientific truth. For this reason I have striven to provide experimental and observational tests where I could, even where such experiment is not feasible today. The need for this hardheaded, or perhaps, intellectually humble, approach is particularly felt in the two areas that I will address. The foundations of thermodynamics and the foundations of quantum mechanics have been among the most contentious areas of physics; indeed, some would deny their place within that discipline. In my opinion, this situation is a result of the paucity of relevant experiment.
Introduction In this chapter I attempt to review a few somewhat loosely connected themes, which figure in recent work by physicists on decoherence and irreversibility in quantum mechanics. The looseness is forced upon us by the subject – any proper discussion inevitably drags in questions about thermodynamic reversibility and the various arrows of time, about the foundations of quantum mechanics and quantum measurement, about the nature of quantum coherence, and about the relationship between quantum and classical mechanics. There are inevitably many gaps in our understanding of these questions, both for the physicist and for the philosopher. Some philosophers may feel that the subject is too immature to be interesting to them – that it is not yet ripe for philosophical analysis. Indeed I have recently heard the opinion expressed that quantum mechanics in its entirety was still not amenable to such analysis – that if the physicists could not yet understand it, there was no point in philosophers trying! I hope this feeling is not too widespread amongst philosophers of science – I suspect that it may arise in part because the philosophical community (along with a good part of the scientific community) is unaware of some important advances that have been made in the last decade in understanding the physics of quantum processes at the macroscopic level, as well as the relation between classical and quantum mechanics. Much of the chapter is therefore unashamedly tutorial in nature; however, given the wide range of topics covered, I imagine that even physicists will find at least some of the material to be novel.
This book is an introduction to the arrow of time in thermodynamics and cosmology, and develops a new quantum measurement theory in which the foregoing concepts play an essential role. The first chapter is an overview and 'route map' and is followed by an exposition of irreversibility, the expansion of the Universe and other arrows of time. The author examines the thesis that the thermodynamic arrow follows the cosmological one, and in doing so extends traditional statistical mechanics. The second part of the book presents a new theory of quantum measurement and possible experimental tests. This theory incorporates the extended statistical mechanics in an essential way. The last chapter discusses open experimental and theoretical issues. Written in a lively and accessible style, the text is liberally sprinkled with exercises. Each chapter ends with a resources section that includes notes, further reading, and technical appendices.
More them any other topic in the foundations of physics, the problem of the arrow (or arrows!) of time seems to be characterized by a unique ‘slipperiness’: it is not only difficult to find answers to the questions once posed, but difficult to find meaningful questions to ask in the first place. Perhaps this is because an asymmetry with respect to the sense of time is built into us at an even deeper level than other ‘synthetic a priori’ conceptions about the world such as the continued existence of unknown objects. However that may be, in this situation, rather than trying to pose general questions which may turn out in the end to be ill-defined, there may be something to be said for trying to formulate much less speculative, indeed perhaps in retrospect trivial questions to which at least we have a hope of finding a definite answer. This is what I shall do in this essay: to be specific, I shall ask whether a test which is currently being designed concerning the validity of a certain ‘common-sense’ view of the macroscopic world (‘macrorealism’) would be affected if we were to relax our common-sense assumptions about the direction of causality in time. Let me start with a very brief review of established ideas concerning the formal (a)symmetry of the quantum theory with respect to the direction of time. The classic works on this subject are the paper of Aharonov et al. (‘ABL’) and the book by Belinfante. In these discussions the notion of ‘measurement’ is taken as primitive and undefined.
Quantum mechanics is usually defined in terms of some loosely connected axioms and rules. Such a foundation is far from the beauty of, e.g., the `principles' underlying classical mechanics. Motivated, in addition, by notorious interpretation problems, there have been numerous attempts to modify or `complete' quantum mechanics. A first attempt was based on so-called hidden variables; its proponents essentially tried to expel the non-classical nature of quantum mechanics. More recent proposals intend to complete quantum mechanics not within mechanics proper but on a `higher (synthetic) level'; by means of a combination with gravitation theory (R Penrose), with quantum information theory (C M Caves, C A Fuchs) or with psychology and brain science (H P Stapp). I think it is fair to say that in each case the combination is with a subject that, per se , suffers from a very limited understanding that is even more severe than that of quantum mechanics. This was acceptable, though, if it could convincingly be argued that scientific progress desperately needs to join forces. Quantum mechanics of a closed system was a beautiful and well understood theory with its respective state being presented as a point on a deterministic trajectory in Liouville space---not unlike the motion of a classical N -particle system in its 6N -dimensional phase-space. Unfortunately, we need an inside and an outside view, we need an external reference frame, we need an observer. This unavoidable partition is the origin of most of the troubles we have with quantum mechanics. A pragmatic solution is introduced in the form of so-called measurement postulates: one of the various incompatible properties of the system under consideration is supposed to be realized (i.e. to become a fact, to be defined without fundamental dispersion) based on `instantaneous' projections within some externally selected measurement basis. As a result, the theory becomes essentially statistical rather than deterministic; furthermore there is an asymmetry between the observed and the observing. This is the point where consciousness may come in. Complemented by an introduction and several appendices, Henry Stapp's book consists essentially of three parts: theory, implications, and new developments. The theory part gives a very readable account of the Copenhagen interpretation, some aspects of a psychophysical theory, and, eventually, hints towards a quantum foundation of the brain--mind connection. The next part, `implications', summarizes some previous attempts to bridge the gap between the working rules of quantum mechanics and their possible consequences for our understanding of this world (Pauli, Everett, Bohm, Heisenberg). The last section, `new developments', dwells on some ideas about the conscious brain and its possible foundation on quantum mechanics. The book is an interesting and, in part, fascinating contribution to a field that continues to be a companion to `practical' quantum mechanics since its very beginning. It is doubtful whether such types of `quantum ontologies' will ever become (empirically) testable; right now one can hardly expect more than to be offered some consistent `grand picture', which the reader may find more or less acceptable or even rewarding. Many practicing quantum physicists, though, will remain unimpressed. The shift from synthetic ontology to analytic ontology is the foundation of the present work. This means that fundamental wholes are being partitioned into their ontologically subordinate components by means of `events'. The actual event, in turn, is an abrupt change in the Heisenberg state describing the quantum universe. The new state then defines the tendencies associated with the next actual event. To avoid infinite regression in terms of going from one state of tendencies to the next, consciousness is there to give these events a special `feel', to provide a status of `intrinsic actuality'. The brain of an alert human observer is similar in an important way to a quantum detection device: it can amplify small signals to large macroscopic effects. On the other hand, actual events are not postulated to occur exclusively in brains. They are more generally associated with the formation of records. Records are necessarily part of the total state of the universe: it is obvious that the state of the universe cannot undergo a Schrödinger dynamics and at the same time record its own history. `The full universe consists therefore of an exceedingly thin veneer of relatively sluggish, directly observable properties resting on a vast ocean or rapidly fluctuating unobservable ones.' The present ideas also bear on how the world should be seen to develop. While conventional cosmology encounters problems as to how to define the intial conditions, which would enter the governing equations of motion, here `the boundary conditions are set not at some initial time, but gradually by a sequence of acts that imposes a sequence of constraints. After any sequence of acts there remains a collection of possible worlds, some of which will be eliminated by the next act.' Connected with those acts is `meaning': there has always been some speculation about the special significance of local properties in our understanding of the world. One could argue that correlations (even the quantum correlations found, e.g., in the EPR-experiments) were as real as anything else. But also Stapp stresses the special role of locality: the `local observable properties, or properties similar to them are the natural, and perhaps exclusive, carriers of meaning in the quantum universe. From this point of view the quantum universe tends to create meaning.' This sounds like an absolute concept: meaning not with respect to something else, but defined intrinsically---not easy to digest. The role of consciousness in the developing quantum universe requires more attention. `The causal irrelevance of our thoughts within classical physics constitutes a serious deficiency of that theory, construed as a description of reality.' This is taken to be entirely different within quantum mechanics. `The core idea of quantum mechanics is to describe our activities as knowledge-seeking and knowledge-using agents.' `21st century science does not reduce human beings to mechanical automata. Rather it elevates human beings to agents whose free choices can, according to the known laws, actually influence their behaviour.' An example with respect to perception is discussed: `Why, when we look at a triangle, do we experience three lines joined at three points and not some pattern of neuron firings?' The brain `does not convert an actual whole triangle into some jumbled set of particle motions; rather it converts a concatenation of separate external events into the actualization of some single integrated pattern of neural activity that is congruent to the perceived whole triangle.' How convincing is this proposal? It is hard to tell. I think Henry Stapp did a good job, but there are tight limitations to any such endeavour. Quantum mechanics is often strange indeed, but it also gives rise to our classical world around us. For the emergence of classicality jumps and measurement projections (the basic phenomena connected with those fundamental events of choice) are not needed. Therefore, I doubt whether the explanation of the evolution of our world really allows (or requires) that much free choice. On the other hand, most scientist will agree that empirical science was not possible without free will: we could not ask independent questions if this asking was part of a deterministic trajectory. The fact that the result of a quantum measurement is indeterminate (within given probabilities) does certainly not explain free will. How about the type of measurment? The experimentalist will have to assume that he can select the pertinent observable within some limits. But given a certain design the so-called pointer basis (producing stable measurement results) is no longer a matter of free choice. `The main theme of classical physics is that we live in a clocklike universe.' Today it is often assumed that the universe was a big (quantum-) computer or a cellular automaton. Many would be all too happy to leave that rather restrictive picture behind. But where to go? Stapp suggests giving consciousness a prominent role: `The most profound alteration of the fundamental principles was to bring consciousness of human beings into the basic structure of the physical theory.' How far we are able to go in this direction will depend on the amount of concrete research results becoming available to support this view.
Quantum physics consists of a formal core that is universally agreed upon (basically being a piece of mathematics with suggestive names for concepts matching related concepts of experimental culture) and an interpretational halo (trying to make this relation more precise) that remains highly disputed even after more than 90 years of modern quantum physics. The latter is the subject of the interpretation of quantum mechanics (see Part II), where many interpretations coexist and compete for the attention of those interested in what quantum physics really means. In this chapter, an axiomatic introduction to the undisputed formal core of quantum physics is given. The axioms described present nonrelativistic quantum statistical mechanics in the Schrödinger picture. The relativistic case is outside the scope of these axioms, as it must be treated by quantum field theory; see Chapter 7. As in any axiomatic setting (necessary for a formal discipline), there are a number of different but equivalent sets of axioms or postulates that can be used to define formal quantum physics. Since they are equivalent, their choice is a matter of convenience. The choice presented here is a formulation featuring three aspects: It emphasises the similarity of quantum mechanics and classical mechanics, gives most direct access to statistical mechanics, and is free from allusions to measurement. The reason for the first is that this similarity serves as a guide to meaning. From the axiomatic setting for quantum mechanics presented below, classical mechanics (in the Koopman setting discussed in Section 7.10) is obtained by simply restricting the operators to be diagonal, so that all operations happen pointwise on the diagonal elements. Thus, multiplication is commutative, and one can identify operators and functions. In particular, the density operator degenerates into a probability density. Therefore, the quantum case appears as a generalization of the classical case allowing for noncommutativity, so that both q-observables and the density operator are (usually infinite-dimensional) operators. The reason for the second is that statistical mechanics is the main tool for applications of quantum physics to the macroscopic systems we are familiar with. The reason for the third is that realistic measurements constitute a complex process involving macroscopic detectors, hence should be explained by quantum statistical mechanics rather than be part of the axiomatic foundations themselves. (This is in marked contrast to other foundations, and distinguishes the present system of axioms.)
This book examines the foundational consistency of quantum mechanics incorporated within relativistic frameworks. Quantum physics remains a perplexing formalism that, although very successful in explaining physical phenomena, poses many philosophical and interpretational questions. Several of the subtleties of quantum physics become more manifest when quantum processes are described using relativistic dynamics. For instance, the successful connection of spin to quantum statistics is a consequence of the consistent incorporation of special relativity into the quantum formalism. There should be similar profound explanations awaiting discovery as gravitating phenomena are successfully incorporated into quantum formulations. The common theme of this manuscript is the examination of the incorporation of relativistic behaviors upon the foundations of quantum physics. The approach is to keep all formulations as close to observed phenomena as possible, rather than to present a set of speculative models whose primary motivations are internal aesthetics. In the search for the most elegant models of physical phenomena, one must recognize that at its core, physics is an experimental science. The dimensional analysis of fundamental units, taught at the very beginning of introductory physics classes, demonstrates that phenomenology lies at the foundations of physics. Fundamental ideas such as correspondence, the principle of relativity, and complementarity provide direct contact with the physics used to guide this exploration. This manuscript is an elaboration and expansion on previously published work, but also contains some new material.