The last two chapters have described two extreme views of the quantum measurement problem. On the one hand it was suggested that the laws of quantum physics are valid for all physical systems, but break down in the assumed non-physical conscious mind. On the other hand the many-worlds approach assumes that the laws of physics apply universally and that a branching of the universe occurs at every measurement or measurement-like event. However, although in one sense these represent opposite extremes, what both approaches have in common is a desire to preserve quantum theory as the one fundamental universal theory of the physical universe, able to explain equally well the properties of atoms and subatomic particles on the one hand and detectors, counters and cats on the other. In this chapter we explore an alternative possibility, that quantum theory may have to be modified before it can explain the behaviour of large-scale macroscopic objects as well as microscopic systems. We will require that any such modification preserves the principle of weak reductionism discussed towards the end of Chapter 5. The first point to be made is that the problems we have been discussing seem to make very little difference in practice. As we emphasised in Chapter 1, quantum physics has been probably the most successful theory of modern science. Wherever it can be tested, be it in the exotic behaviour of fundamental particles or the operation of the silicon chip, quantum predictions have always been in complete agreement with experimental results.
The last two chapters have described two extreme views of the quantum measurement problem. On the one hand it was suggested that the laws of quantum physics are valid for all physical systems, but break down in the assumed non-physical conscious mind. On the other hand the many-worlds approach assumes that the laws of physics apply universally and that a branching of the universe occurs at every measurement or measurement-like event. However, although in one sense these represent opposite extremes, what both approaches have in common is a desire to preserve quantum theory as the one fundamental universal theory of the physical universe, able to explain equally well the properties of atoms and subatomic particles on the one hand and detectors, counters and cats on the other. In this chapter we explore an alternative possibility, that quantum theory may have to be modified before it can explain the behaviour of large-scale macroscopic objects as well as microscopic systems. We will require that any such modification preserves the principle of weak reductionism discussed towards the end of Chapter 5. The first point to be made is that the problems we have been discussing seem to make very little difference in practice. As we emphasised in Chapter 1, quantum physics has been probably the most successful theory of modern science. Wherever it can be tested, be it in the exotic behaviour of fundamental particles or the operation of the silicon chip, quantum predictions have always been in complete agreement with experimental results.
The last two chapters have described two extreme views of the quantum measurement problem. On the one hand it was suggested that the laws of quantum physics are valid for all physical systems, but break down in the assumed non-physical conscious mind. On the other hand the many-worlds approach assumes that the laws of physics apply universally and that a branching of the universe occurs at every measurement or measurement-like event. However, although in one sense these represent opposite extremes, what both approaches have in common is a desire to preserve quantum theory as the one fundamental universal theory of the physical universe, able to explain equally well the properties of atoms and subatomic particles on the one hand and detectors, counters and cats on the other. In this chapter we explore an alternative possibility, that quantum theory may have to be modified before it can explain the behaviour of large-scale macroscopic objects as well as microscopic systems. We will require that any such modification preserves the principle of weak reductionism discussed towards the end of Chapter 5. The first point to be made is that the problems we have been discussing seem to make very little difference in practice. As we emphasised in Chapter 1, quantum physics has been probably the most successful theory of modern science. Wherever it can be tested, be it in the exotic behaviour of fundamental particles or the operation of the silicon chip, quantum predictions have always been in complete agreement with experimental results.
Abstract What does realism about the quantum state imply? What follows when quantum theory is applied without restriction, if need be, to the whole universe? These are the questions which are debated in this book. All the chapters start from the point of realism, and based on the need, or the aspiration, for a theory that unites micro- and macroworlds, at least in principle. But the further claim argued by some is that if you allow the Schrödinger equation unrestricted application, supposing the quantum state to be something physically real, then this universe is one of countlessly many others, constantly branching in time, all of which are real. The result is the many worlds theory, also known as the Everett interpretation of quantum mechanics. The contrary claim sees this picture of many worlds as in no sense inherent in quantum mechanics, even when the latter is allowed unrestricted scope and even given that the quantum state itself is something physically real. For this picture of branching worlds fails to make physical sense, let alone common sense, even on its own terms. The status of these worlds, what they are made of, is never adequately explained. Ordinary ideas about time and identity over time become hopelessly compromised. The concept of probability itself is brought into question. This picture of many branching worlds is inchoate, it is a vision, an error. There are realist alternatives to many worlds, some even that preserve the Schrödinger equation unchanged. Twenty chapters, accompanied by commentaries and discussions, examine these claims and counterclaims in depth. They focus first on the question of ontology, the existence of worlds, second on the interpretation of probability, and third on alternatives or additions to many worlds. The introduction offers a helpful guide to the arguments for the Everett interpretation, particularly as they have been formulated in the last two decades.
A completely different interpretation of the measurement problem, one which many professional scientists have found attractive if only because of its mathematical elegance, was first suggested by Hugh Everett III in 1957 and is known variously as the ‘relative state’, ‘many-worlds’ or ‘branching-universe’ interpretation. This viewpoint gives no special role to the conscious mind and to this extent the theory is completely objective, but we shall see that many of its other consequences are in their own way just as revolutionary as those discussed in the previous chapter. The essence of the many-worlds interpretation can be illustrated by again considering the example of the 45° polarised photon approaching the H/V detector. Remember what we demonstrated in Chapters 2 and 4: from the wave point of view a 45° polarised light wave is equivalent to a superposition of a horizontally polarised wave and a vertically polarised wave. If we were able to think purely in terms of waves, the effect of the H/V polariser on the 45° polarised wave would be simply to split the wave into these two components. These would then travel through the H and V channels respectively, half the original intensity being detected in each. Photons, however, cannot be split but can be considered to be in a superposition state until a measurement ‘collapses’ the system into one or other of its possible outcomes. Up to now, we have argued that collapse must inevitably happen somewhere in the measurement chain – even if only when the information reaches a conscious mind.
When we are presented with apparently bizarre properties of microsystems governed by quantum mechanics (as in our discussion of the double-slit experiment in the previous chapter), we naturally ask whether it might be possible to find another theory, or at least another story to go with the equations, that would make more sense to us. We might seek a theory and a view of fundamental physical processes that would accord more with our classically based, everyday common sense. This typically takes the form of the question of the possibility of the existence of a more detailed description of atomic processes than that afforded by the wave function (that is, by the Copenhagen interpretation of the previous chapter). In this chapter we discuss some of the central interpretive problems of the Copenhagen version of quantum mechanics. Then, in the next two chapters, we look at the severe, general restrictions that are placed on any such completion of quantum mechanics and at one particular extension of quantum mechanics. First, though, we begin here with the struggle that ensued over the status of causality in quantum theory. THE COMPLETENESS OF QUANTUM MECHANICS Although the Heisenberg uncertainty principle (Section 20.4) and the lack of absolute predictive power are an inherent feature of quantum mechanics, there have been attempts to preserve an in principle completely deterministic structure for physics. Even classically, in a macroscopic sample of gas there are so many molecules that it would be hopeless, as a practical matter, to predict the future locations of all these molecules from Newton's laws of motion.
A completely different interpretation of the measurement problem, one which many professional scientists have found attractive if only because of its mathematical elegance, was first suggested by Hugh Everett III in 1957 and is known variously as the ‘relative state’, ‘many-worlds’ or ‘branching-universe’ interpretation. This viewpoint gives no special role to the conscious mind and to this extent the theory is completely objective, but we shall see that many of its other consequences are in their own way just as revolutionary as those discussed in the previous chapter. The essence of the many-worlds interpretation can be illustrated by again considering the example of the 45° polarised photon approaching the H/V detector. Remember what we demonstrated in Chapters 2 and 4: from the wave point of view a 45° polarised light wave is equivalent to a superposition of a horizontally polarised wave and a vertically polarised wave. If we were able to think purely in terms of waves, the effect of the H/V polariser on the 45° polarised wave would be simply to split the wave into these two components. These would then travel through the H and V channels respectively, half the original intensity being detected in each. In contrast, photons cannot be split, but they can be considered to be in a superposition state until a measurement ‘collapses’ the system into one or other of its possible outcomes.
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.