Quantum theory has created a fundamental change in our ideas as relativity theory had done before. But while relativity theory is essentially classical in its conceptions—it is in fact the culmination of classical physics—quantum mechanics is founded on some new principles. The quantum laws are very different in character from the laws we find in classical theory. In particular, quantum mechanics is a strictly statistical type of theory : from this arises the different conception of causality that marks the new outlook of modern physics. Classical theory describes the so-called macroscopic phenomena, that is, things and events which are more or less of the same size and kind as we find them in ordinary life; and so a description can be given in terms of concepts close to the ones we use in ordinary language. The language of quantum mechanics is based upon a duality principle ; and most of our ordinary language is equally dualistic.
Quantum theory has created a fundamental change in our ideas as relativity theory had done before. But while relativity theory is essentially classical in its conceptions—it is in fact the culmination of classical physics—quantum mechanics is founded on some new principles. The quantum laws are very different in character from the laws we find in classical theory. In particular, quantum mechanics is a strictly statistical type of theory : from this arises the different conception of causality that marks the new outlook of modern physics. Classical theory describes the so-called macroscopic phenomena, that is, things and events which are more or less of the same size and kind as we find them in ordinary life; and so a description can be given in terms of concepts close to the ones we use in ordinary language. The language of quantum mechanics is based upon a duality principle ; and most of our ordinary language is equally dualistic.
Introduction Quantum mechanics is based on the intuition that the essential difference between atomic physics and classical physics is the occurrence of discontinuities (see in particular [1,4,58–63]). Quantum mechanics should thus be considered a direct continuation of the quantum theory founded by Planck, Einstein and Bohr. Bohr in particular stressed repeatedly, already before the birth of quantum mechanics, that the discontinuities must lead to the introduction of new kinematical and mechanical concepts, so that indeed classical mechanics and its corresponding conceptual scheme should be abandoned [1,4]. Quantum mechanics tries to introduce the new concepts through a precise analysis of what is ‘observable in principle’. In fact, this does not mean setting up the principle that a sharp division between ‘observable’ and ‘unobservable’ quantities is possible and necessary. As soon as a conceptual scheme is given, one can infer from the observations to other facts that are actually not observable directly, and the boundary between ‘observable’ and ‘unobservable’ quantities becomes altogether indeterminate. But if the conceptual scheme itself is still unknown, it will be expedient to enquire only about the observations themselves, without drawing conclusions from them, because otherwise wrong concepts and prejudices taken over from before will block the way to recognising the physical relationships [Zusammenhänge].
Quantum mechanics originated with a paper of 24-year-old Werner Heisenberg in early July 1925 seeking "to establish a quantum-theoretical mechanics based entirely on relations between quantities that are observable in principle". Heisenberg argues that experimental conditions limit simultaneous use of both kinematic and dynamic concepts in the description of an atomic object, complementarity more broadly enjoined an essential limitation in application of classical concepts to the quantum domain. The quantum-to-classical transition argument then targets the purported universality of quantum mechanics, the claim that descriptions of "real states" of macroscopic systems can be recovered as the classical limit of the more fundamental underlying quantum mechanical ones. The looming problem in quantum-to-classical transition is wave-particle duality and in particular the principle of superposition. As quantum mechanics holds that all possible physical information about the state of the individual system is represented by Ψ, the theory must be incomplete. Einstein suggest quantum orthodoxy holds a completely different sense of quantum mechanical completeness.
According to the Kolmogorovian Censorship Hypothesis, everything that quantum theory says about the world in the language of the quantum mechanical Hilbert space formalism is actually about relationships between ordinary relative frequencies expressible in operational terms using classical Kolmogorovian probability theory. In other words, a quantum theoretical description of a system should in principle be translatable into a purely operational-probabilistic description. However, our goal in this paper is different; we do not want to deal with the problem how to translate the known theory of quantum mechanics into operational terms, or to reconstruct the theory from postulates which can be interpreted in operational terms. Our aim is somewhat broader and points in the opposite direction. We start with a general scheme for the operational description of an arbitrary physical system. The description is based solely on the notion of observable events (measurement operations and measurement results) and on general, empirically established simple laws concerning their relative frequency. These laws are so simple and fundamental that they apply equally to any physical system. In the first part of the paper, we outline the basic elements of such an operational-probabilistic theory. In the second part, we discuss how this operational-probabilistic description compares to the quantum mechanical description and to what extent the standard Hilbert space quantum mechanics can be regarded as a reformulation of the general operational-probabilistic theory.
The ideas in Heisenberg's paper on quantum mechanics in 1925 mark the beginning not only of a new phase in modern physics, but also of Heisenberg's own philosophical journey. This thesis examines that journey between 1925 and the late 1950s by situating Heisenberg's philosophy of quantum mechanics in the context of his encounters with his contemporaries as well as the context of various strands of thought in the German-speaking world at the time. Heisenberg's early philosophical critique of the 'classical' viewpoint between 1925 and 1927 bears the decisive influence of Einstein's theory of relativity, more specifically, the positivism he saw as underpinning Einstein's emancipation from Newtonian physics. The positivist influence on Heisenberg's early attitude to quantum mechanics is evident in three ways: (a) his invocation of an observability principle in 1925 to justify the renunciation of the concept of the electron orbit, (b) an instrumentalist conception of understanding, which characterised Heisenberg's response to Schrodinger's demand for classical visualisation in space and time in 1926-7, and (c) the introduction of an operational definition of concepts such as position and velocity in 1927, in an attempt to replace the concepts of classical physics. But after discussions with Bohr and Einstein in 1926-7, Heisenberg soon recognised what we might term his `empiricist' viewpoint was problematic. In 1927 Heisenberg's thought undergoes a shift away from the `empiricist' viewpoint that had underpinned his early philosophy of quantum mechanics. The nature and scope of this transformation, which forms the central theme in this thesis, has, up until now, been poorly understood and often completely neglected. Through his discussions with Bohr, Heisenberg came to the realisation that despite their limitations, classical concepts were conditions for the possibility of the description of all experience. This marked the abandonment of his earlier attempt to replace classical concepts with quantum concepts. The recognition of the primacy of classical language forms the point of departure for much of Heisenberg's later thought, which brought him into contact with the attempts in the German-speaking world in the 1920s to reconstruct Kantian epistemology. By the mid-1930s, Heisenberg advocated a 'pragmatic transformation' of Kantian philosophy, in which classical concepts were held to be a priori in the sense that they remained the conditions for the possibility of experience, but were no longer held to be necessary or universal in a strict Kantian sense. After 1940 Heisenberg saw the paradoxes of quantum mechanics under the aegis of what can be termed a 'transcendental conception of language', according to which language is not a mere tool, but actively shapes, gives form, and objectifies, our 'reality'. The limits of a classical 'description' in quantum mechanics therefore came to signify for Heisenberg, the limits of 'objective reality'. While Bohr exerted perhaps the most important philosophical influence on Heisenberg, their intellectual relationship was characterised by disagreement and misunderstanding. This is most strikingly displayed in their respective views on wave-particle duality and complementarily. While after 1927 Heisenberg accepted Bohr's basic insight that our knowledge of the quantum world is mediated through classical language, he did not share Rohr's interpretation of complementarity. While Heisenberg certainly used terms such as 'complementarity' and wave-particle duality' in his writings, a close reading reveals that these terms had very different meanings for the two physicists. This is particularly evident in the contrast between Heisenberg's notion of wave-particle equivalence and Bohr's idea of complementarity. In bringing to light these divergences between Bohr and Heisenberg, this thesis lends further weight to the view - already advocated by scholars such as John Hendry and Mara Beller - that the so-called Copenhagen interpretation of quantum mechanics should not be thought of as a unified philosophical position, but actually comprises a number of different strands.
Quantum physics is believed to be the fundamental theory underlying our understanding of the physical universe. However, it is based on concepts and principles that have always been difficult to understand and controversial in their interpretation. This book aims to explain these issues using a minimum of technical language and mathematics. After a brief introduction to the ideas of quantum physics, the problems of interpretation are identified and explained. The rest of the book surveys, describes and criticises a range of suggestions that have been made with the aim of resolving these problems; these include the traditional, or 'Copenhagen' interpretation, the possible role of the conscious mind in measurement and the postulate of parallel universes. This new edition has been revised throughout to take into account developments in this field over the past fifteen years, including the idea of 'consistent histories' to which a completely new chapter is devoted.
Quantum physics is believed to be the fundamental theory underlying our understanding of the physical universe. However, it is based on concepts and principles that have always been difficult to understand and controversial in their interpretation. This book aims to explain these issues using a minimum of technical language and mathematics. After a brief introduction to the ideas of quantum physics, the problems of interpretation are identified and explained. The rest of the book surveys, describes and criticises a range of suggestions that have been made with the aim of resolving these problems; these include the traditional, or 'Copenhagen' interpretation, the possible role of the conscious mind in measurement, and the postulate of parallel universes. This new edition has been revised throughout to take into account developments in this field over the past fifteen years, including the idea of 'consistent histories' to which a completely new chapter is devoted.