I am very grateful to the Master and Fellows of Trinity College for inviting me to give the Tarner Lectures. What I want to do in this book, stated boldly and baldly, is to consider the relevance of developments in modern theoretical physics to metaphysical questions about the ultimate nature of reality. By metaphysical questions I mean the very general sorts of questions that arise out of a critical examination of the principles, concepts and fundamental presuppositions that lie behind modern physics. How should we interpret the claims that physicists seem to be making about the world? Are they intended to be understood as literally true, for example, and exactly what are those claims, given that the pages of theoretical physics monographs are largely filled with abstract mathematical formalism? In the first chapter, I shall be looking at a range of philosophical points of view in the framework of which such questions can be addressed, and attempt the difficult task of adjudicating between the different approaches. At the end of the day I shall be arguing for a pretty straightforward metaphysical realism, that the external world exists independently of our knowledge of it. In the second chapter I shall look at arguments from various branches of modern physics that are sometimes claimed to bring in an essential role for subjectivity in physics, bringing the observer into a central role, creating his own reality.
I am very grateful to the Master and Fellows of Trinity College for inviting me to give the Tarner Lectures. What I want to do in this book, stated boldly and baldly, is to consider the relevance of developments in modern theoretical physics to metaphysical questions about the ultimate nature of reality. By metaphysical questions I mean the very general sorts of questions that arise out of a critical examination of the principles, concepts and fundamental presuppositions that lie behind modern physics. How should we interpret the claims that physicists seem to be making about the world? Are they intended to be understood as literally true, for example, and exactly what are those claims, given that the pages of theoretical physics monographs are largely filled with abstract mathematical formalism? In the first chapter, I shall be looking at a range of philosophical points of view in the framework of which such questions can be addressed, and attempt the difficult task of adjudicating between the different approaches. At the end of the day I shall be arguing for a pretty straightforward metaphysical realism, that the external world exists independently of our knowledge of it. In the second chapter I shall look at arguments from various branches of modern physics that are sometimes claimed to bring in an essential role for subjectivity in physics, bringing the observer into a central role, creating his own reality.
ENERAL philosophy claims to be the critical subject which lays down for all of us what we may be allowed to think, and yet it has played no part whatever in the great revolutions of human thought of the present century-those connected with relativity and the quantum theory. It might have been expected that the scientists would have been constantly consulting the philosophers as to the legitimacy of their various speculations, but nothing of the kind has happened. Since no one can dispense with some sort of metaphysic, each scientist has made one for himself, and no doubt they contain many crudities, but it would seem that a deep interest in metaphysic is a disadvantage rather than an advantage to the physicist-at least I have the impression that those of my friends who are most inclined to speculate on the ultimate things appear to be the ones whose scientific work is most hampered by doing so. Now I propose to risk a similar indiscretion. I want to embody in it the practical philosophy of a physicist, and I do not mean it as an attack on the pure philosophers, who are very reasonable people, only chargeable with the minor offence of not having made me want to read their books! I had better begin by stating shortly the ideas I intend to discuss. There is a notable contrast between the way we think about things and the way we think we ought to think about them.
Abstract The strange behaviour of photons described in the last chapter immediately raises all sorts of difficult questions about the meaning of quantum theory. We might be encouraged to look for this meaning by going back to the theory’s mathematical formalism, perhaps by trying to find out how we might better interpret some of its elements. However, it is a central argument of this book that, no matter where we look, we are always led back to philosophy. At first sight, this might seem to be an odd thing to claim. After all, modem textbooks on quantum physics and chemistry rarely (if ever) discuss philosophy. We accept that the behaviour of photons is strange, but surely it is something that we can at least study experimentally—do we need philosophy in these circumstances? The answer is most certainly yes. Quantum theory directly challenges our understanding of the nature of matter and radiation, and the process of measurement at their most elementary levels, and we cannot go forward unless we adopt some kind of interpretation, some way of trying to make sense of it all. As we will see, this interpretation has to be based on some philosophical position.
By questioning the validity of some of our basic concepts, such as space, object, and causality, quantum physics contributes quite decisively to the dramatic changes now taking place in our world picture.This book is addressed not only to physicists at an early stage in their careers (the first or second year graduate student) but also to philosophers, as well as to all the senior physicists interested in the interpretation problem. Beginning with a chapter that could be described as ?philosophy for physicists,? it presents an in-depth analysis of present-day quantum mechanical concepts, an analysis of physicists and philosophers alike. Specifically, it first offers an extensive critical analysis of such topics as the Einstein, Podolsky, Rosen reality criterion, nonseparatability, the quantum measurement riddle, decoherence theory, consistent histories approaches and ontologically interpretable theories. All this then naturally leads to philosophical questions concerning, in particular, intersubjective agreement and the limit of realism. And a thorough examination of this whole material finally leads to the view that distinguishing between empirical reality and a veiled man-independent reality yields an acceptable answer to the perplexing question of how to interpret quantum physics. Veiled Reality offers nonspecialists, including students in physics, philosophy and the history of science, an accessible perspective on basic problems in the foundations of physics.
The relation between Physics and Philosophy brings to mind the proverbial marriage of high drama; the parties do not approve of each other, but separated they cannot live. Philosophers find physicists shallow, and many physicists claim that they find philosophic speculations useless or worse. Mostly both display a lack of knowledge and understanding of the methods and goals of the other. A few researchers have tried to bridge this gap and explore the worlds of both parties. Michael Redhead has worked in this borderland, and when he retired from his chair in Cambridge, a symposium was arranged to honour him. The talks presented on this occasion are now published in a volume presenting much food for thought to both philosophers and physicists. The essays in this publication do not offer easy reading; not too many readers will have the preparation to penetrate the technical arguments offered. The authors are well acquainted with both philosophical argumentation and mathematical formalism, and, following the lead of Professor Redhead, they combine these in intricate and suggestive ways. Only a close reading can offer understanding of the points of view taken by the various authors. Browsing and mere reading defines the scenery, exploring it demands much more. Many of the nine essays included investigate the meaning of terms used loosely in physics contexts: locality, beables, symmetries and time in relativity. All essays utilize the mathematical structures of physics, but the approach is mainly philosophical; concepts like reality and metaphysics are applied. Some writings are more physical in their treatment of technical questions relating to modern quantum theory. Bohmian mechanics, localized quantum states and gauge symmetries are discussed in detail. It is, however, found that these present interpretational problems that are usually glossed over in purely physical treatments. For an old sceptic like myself, it is quite refreshing to find that many assertions, taken for granted in our textbooks, are indeed doubtful and offer conceptual or technical difficulties. This insight is what a philosophical analysis can offer the working physicist; future progress may well arise from such realizations. However, the results offered by philosophical analysis are usually found unsatisfactory; the hope that philosophy can suggest novel directions for the theory remains unfounded. Philosophers can learn that modern physics rests on a very shaky conceptual foundation. The theory has evolved by a combination of serendipity and opportunism. The beast that finally has emerged is neither well founded nor internally consistent. Its only merit is that it works. That offers the ultimate philosophical problem of modern physics. If the present book can help the philosopher to behold this challenging but overwhelming wilderness, then it serves a useful purpose indeed. But the prospective researcher has to learn to master the difficult language used by the natives, who are not always friendly. I enjoyed reading the book immensely, but the technical difficulty of the text made my understanding remain mostly superficial. I hope to have the time to return some of the essays, and look into the references and issues involved. The work is genuinely what it promises: a guide From Physics to Philosophy .
Scientific realism has traditionally maintained that our best scientific theories can be regarded as more or less true and as representing the world as it is (more or less). However, one of our very best current theories—quantum mechanics—has famously resisted such a realist construal, threatening to undermine the realist stance altogether. The chapters in this volume carefully examine this tension and the reasons behind it, including the underdetermination generated by the multiplicity of formulations and interpretations of quantum physics, each presenting a different way the world could be. Authors in this volume offer a range of alternative ways forward: some suggest new articulations of realism, limiting our commitments in one way or another; others attempt to articulate a ‘third way’ between traditional forms of realism and antirealism, or are critical of such attempts. Still others argue that quantum theory itself should be reconceptualised, or at least alternative formulations should be considered in the hope of evading the problems faced by realism. And some examine the nature of these issues when moving beyond quantum mechanics to quantum field theory. Taken together they offer an exciting new set of perspectives on one of the most fundamental questions in the philosophy of modern physics: how can one be a realist about quantum theory, and what does this realism amount to?
While there is general agreement that quantum theory poses a fundamental challenge to the classical worldview, there is none on what worldview should replace it. This lack of clear positive implications is the heart of the interpretation problem in quantum theory, or understanding what the world must be like assuming the theory is true. The difficulty is twofold. First, if the theory is correct and complete then there seems to be no way to adjudicate empirically among its interpretations, forcing us to rely on metaphysics instead. Second, the classical metaphysics upon which human beings have relied in the past to interpret new theories is now itself problematic, leaving us without an interpretive backstop to anchor our thinking. Bell is surely right in expecting whatever picture of reality eventually emerges from quantum theory to “astonish us,” but by the same token it is very hard to see what that picture should be. In this chapter I address the debate about the positive worldview implications of quantum theory. Of all the chapters in this book it is the farthest removed from the concerns of social scientists. However, it plays an important dialectical function in my argument, which is to introduce and help justify the panpsychist interpretation of quantum theory that I will embrace and discuss at more length in Chapter 6. By ‘justify’ I do not mean that I will defend this interpretation as superior to others. My purpose is more modest, which is simply to show why, despite what might seem to be its bizarre and counter-intuitive nature, panpsychism is taken quite seriously by philosophers of physics as a way to interpret quantum theory. That's because (a) there are strong analogies between quantum systems and the human mind, and (b) the alternatives are equally bizarre and counter-intuitive. If readers are prepared to accept that panpsychism is a valid approach to the mind–body problem, then this chapter may be skipped – which I have made less costly by deferring until Chapter 6 a discussion of time-symmetric approaches like the Transactional Interpretation, which will play an important role later in the book.