The essay examines the probability Heidegger's philosophy offers for interpreting quantum mechanical theories. The idea of "Dasein" in Heidegger's philosophy is compared with quantum theory to support the assertion of measurement as reality in quantum mechanics. The essay examines the non-transparency of quantum physics and applies Heidegger's philosophy to explain the unconventional quantum theories under this nature. The retrocausality theory in quantum physics is connected with Heidegger's theory of time, his tripartite framework of states of being and their interconnection in his philosophy. The lack of free will is demonstrated in both Heidegger philosophy and quantum mechanics by drawing comparisons between the "Thrownness" of "Dasein" into the world and the superdeterminism hypothesis of quantum physics. This essay increases the scope for using Heidegger's philosophy to comprehend quantum physics.
The essay examines the probability Heidegger's philosophy offers for interpreting quantum mechanical theories. The idea of "Dasein" in Heidegger's philosophy is compared with quantum theory to support the assertion of measurement as reality in quantum mechanics. The essay examines the non-transparency of quantum physics and applies Heidegger's philosophy to explain the unconventional quantum theories under this nature. The retrocausality theory in quantum physics is connected with Heidegger's theory of time, his tripartite framework of states of being and their interconnection in his philosophy. The lack of free will is demonstrated in both Heidegger philosophy and quantum mechanics by drawing comparisons between the "Thrownness" of "Dasein" into the world and the superdeterminism hypothesis of quantum physics. This essay increases the scope for using Heidegger's philosophy to comprehend quantum physics.
Aristotle was the first to notice that entity exists not only as real, but also as possible. The Aristotelian concept of possibility has an insufficiently clear ontological sense. Aristotle does not ask about own Being of possibilities. For a classical thought it had no essential importance. In quantum physics the situation is different. Quantum possibilities have own action, so, it is necessary to recognize their own Being. However, it cannot be made within usual thinking, since quantum possibilities do not allow representation in terms of an entity present-at-hand. It sends us to Heidegger’s ideas. Classical philosophical thought does not notice an ontological difference between the “Being” and “Entity”; as a result “Being” is presented as “something”. Heidegger showed simplified nature of such approach, however the natural sciences usually accept the specified identification. A surprising exception is the quantum mechanics. Having recognized own Being of quantum possibilities, we will see the attribute of Heidegger’s ontology. This “Being” is not “Something” and is designated by me as “Ψ-Being”. It possesses the internal temporality similar to existential time of Dasein. Also the difference between “Ψ-Being” and “Being” of Heidegger’s ontology is detected. The fact is that “Ψ-Being possesses action which is capable to change definiteness of quantum entity. It offers a heuristic prospect for philosophical ontology. According to Heidegger, Dasein is the existential Being of possibilities. However, these possibilities are not connected with personal definiteness. But the quantum mechanics shows us that definiteness of “entity” (“something” or “who”) can change under the influence of “Being” that cannot be imagined in terms of “something”.
Background. The author tries to identify the connection between the phenomena of quantum physics and the philosophical concepts of "fate", "free will" and "time". By examining how the probabilistic nature of quantum mechanics challenges classical deterministic views, and bridging the gap between modern physics and age-old philosophical debates, the author seeks to offer a nuanced understanding of these fundamental concepts Methods. The investigation employs a multidisciplinary approach, incorporating scientific theories and discoveries alongside religious and philosophical perspectives. Various viewpoints and schools of thought are considered, spanning both Western scientific frameworks and Eastern philosophical traditions, to provide a comprehensive analysis of the topic. Results. The positions of total determinism and indeterminism are compared, highlighting their respective strengths and limitations. It delves into the parallels between Buddhist philosophy and contemporary quantum theory, suggesting that both share common ground in their understanding of reality. Additionally, the concept of creationism is examined within the context of quantum mechanics. Conclusions. The exploration reveals that the concepts of fate and free will, and their relationship with time, are deeply intertwined with the existence of a hidden quantum reality. This hidden reality, characterized by the inherent uncertainties and probabilistic nature of quantum mechanics, challenges the deterministic worldview upheld by classical physics. The investigation highlights that the interconnectedness of fate and free will with our understanding of time is profoundly influenced by the quantum realm, which introduces complexities such as the "measurement problem." As a result, the deterministic predictability of classical physics is replaced by a framework where probabilities and potentialities govern the behavior of particles. The study concludes that acknowledging the existence of this hidden quantum reality necessitates a re-evaluation of traditional notions of fate, free will, and time, suggesting that these concepts are more fluid and interconnected than previously thought. By bridging the gap between quantum theory and philosophical inquiry, the exploration offers new insights into the nature of reality and human agency, ultimately contributing to a more nuanced understanding of the universe and our place within it.
Philosophy is dissolved into quantum philosophy, which is really not the philosophy created by the hitherto existing human thought but its dissociation into ‘constituent’ aspects/processes/conversions such as time, space, matter, energy, measure, etc. Quantum world is a world of constant transformations, which is the only constant, from the point of view of the worldview. The quantum world leads to a rearrangement of the subject/object relationship. The nature of the reality or of what is being observed is qualitatively different from the one in the tangible world. When one applies quantum theory to the electrodynamics of “elementary” particles such as electrons, protons, etc. internal inconsistencies arise in theory. These inconsistencies are connected with the prediction of infinite values for values for various physical properties e.g. mass and charge of the electron.
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.