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Siberian Journal of Philosophy

QBism, phenomenology, and contextual quantum realism

Igor Evgenievich Pris

Published May 12, 2023• 1 citation
Publisher

Abstract

A critique of phenomenological interpretation of quantum Bayesianism (QBism) is offered, in particular, the position of M. Bitbol and L. de La Tremblay, which removes remnants of scientific realism from QBism and adopts a radically phenomenological first person point of view. It is shown that phenomenological view of quantum mechanics cannot explain cognition of quantum reality and behavior of real quantum systems, because the ultimate reality for phenomenology is autonomous phenomena, which, in fact, do not exist. Our proposed contextual quantum realism (CQR) does not invert, as the mentioned authors do, but rejects, the traditional relation between experience and reality. By reinterpreting QBism, our CQR removes remnants of phenomenology from it, but in such a way as not to fall into the other extreme – metaphysical realism.

DOI
10.25205/2541-7517-2023-21-1-13-42

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A critique of phenomenological interpretation of quantum Bayesianism (QBism) is offered, in particular, the position of M. Bitbol and L. de La Tremblay, which removes remnants of scientific realism from QBism and adopts a radically phenomenological first person point of view. It is shown that phenomenological view of quantum mechanics cannot explain cognition of quantum reality and behavior of real quantum systems, because the ultimate reality for phenomenology is autonomous phenomena, which, in fact, do not exist. Our proposed contextual quantum realism (CQR) does not invert, as the mentioned authors do, but rejects, the traditional relation between experience and reality. By reinterpreting QBism, our CQR removes remnants of phenomenology from it, but in such a way as not to fall into the other extreme – metaphysical realism.
A realist interpretation of quantum mechanics is proposed - Contextual Quantum Realism (CQR) - according to which there exists a categorical distinction between the ideal (theory, observation instrument) and the real (quantum physical systems, properties), and, consequently, quantum ontology is context-sensitive. CQR is compared with QBism and Relational Quantum Mechanics (RQM), both of which also claim to offer realist interpretations. However, both approaches conflate the ideal and the real, thereby introducing an anti-realist dimension. RQM is an objectivist (physicalist) interpretation that naturalizes epistemic concepts, whereas QBism is subjectivist (phenomenological). RQM and QBism share a common presupposition of (post-)Modern philosophy - namely, the reduction of reality to objectivity - which CQR explicitly rejects.
A discrepancy between the instrumentalist and realist inclinations of QBism, or between its experiential and interactional concepts of measurement, has been repeatedly noticed. Here, we show that this discrepancy can be resolved by adopting a phenomenological approach throughout. In other terms, the difficulty can be overcome by unambiguously choosing the first-person standpoint as a radical origin of knowledge, and by ascending from the situated lived experience of a knowing and acting subject, to the structure and use of the quantum formalism. To reconstruct some crucial features of the objectivity promised by science, and to accommodate the soundest aspect of the realist intuitions of QBist authors, a phenomenological reinterpretation of what is commonly called “the world” is proposed. This reinterpretation is based on Bruce Bégout's “Eco-Phenomenology”, that replaces the concept of a somehow extrinsic relation between subject and world, with the immersive experience of a subject partaking of the world.
Abstract QBism is an agent-centered interpretation of quantum theory. It rejects the notion that quantum theory provides a God’s eye description of reality and claims instead that it imposes constraints on agents’ subjective degrees of belief. QBism’s emphasis on subjective belief has led critics to dismiss it as antirealism or instrumentalism, or even, idealism or solipsism. The aim of this paper is to consider the relation of QBism to scientific realism. I argue that while QBism is an unhappy fit with a standard way of thinking about scientific realism, an alternative conception I call “perspectival normative realism” may allow for a reconciliation.
Critics have pointed to conflicting currents in QBism's philosophical self-conception insofar as QBist professions of realism sit uneasily with its Ansatz of personal experience. Rather than dropping the former and turning to phenomenology or to William James’ “radical empiricism”, I suggest that – if QBism is to be considered an interpretation of quantum mechanics – reconciliation may be found by following Bohr in drawing out and applying the non-representational consequences of the quantum postulate. While similarities to a position Rorty termed “epistemological behaviorism” are apparent, QBism can avoid Rorty's anti-representational deconstruction of epistemology by adopting, as did Bohr, a moderate empirical realism about the quantum world.
This article explores the relationship between Kantian epistemology and QBism, a modern interpretation of quantum mechanics. QBism reconceives scientific objects not as independent entities but as phenomena synthesized through the observer's active role. It emphasizes the interdependence of knowledge and observation, rejecting the notion of a pre-existent, absolute reality. Much like Immanuel Kant's assertion that the thing-in-itself lies outside human cognition, QBism denies ontological status to the unobservable or unexperienced, grounding objectivity in intersubjectivity: the shared cognitive structures of human agents. Within this Critical framework, I address an objection raised by Carlo Rovelli, who critiques QBism for anchoring reality to the observer, claiming it risks falling into idealism by positioning the subject outside nature. Rovelli defends a relational view, situating the observer within the world as describable by the same physical laws that apply to all objects. In response, I argue that the QBist observer represents a universal human subject, not a single determinate agent and that intersubjective agreement ensures objectivity without collapsing into solipsism.
QBism is a recently developed version of Quantum Bayesianism. QBists think that the primitive concept of experience is the central subject of science. QBism refuses the idea that the quantum state of a system is an objective description of this system. It is a tool for assigning a subjective probability to the agent's future experience. So quantum mechanics does not directly say something about the "external world". A measurement (in the usual sense) is just a special case of what QBism calls experience and this is any action done by any agent on her external world. The result of the measurement is the experience that the agent gets from her action on her personal world. For Qbists, this way of seeing the measurement helps rejecting any non-local influences. We will examine if these claims are robust and will show that a certain number of issues needs to be clarified in order to get a coherent picture. Depending on the way these necessary clarifications are made, the global image given by Qbism can vary from pure instrumentalism to interpretations making the observer play a radical role.