# Endophysics: # Evolution of Human Knowledge and the Endophysical Perspective (R Buccheri & M Buccheri) # The Entropy of the Future (G Jaroszkiewicz) # Time: # Time, Memory and Consciousness: A View from the Brain (H J Markowitsch) # A Structure of Experienced Time (I M Havel) # Becoming, Events and the Ontology of Physical Theories (M Dorato) # Quantum: # Quantum Measurement Act as a Speech Act (J Schneider) # A Conceptual Introduction to Nelson's Mechanics (G Bacciagaluppi) # On the Subjective Nature of Relative Frequencies: Combining Special Relativity and Quantum Mechanics (T Marlow) # The Subjective: # Observing Reality on Different Time Scales (A Alyushin) # The Mind in Physics (J Sanfey) # Time Within: The Perceptual Rivalry Switch as a Neural Clock (J D Pettigrew & J D Tilden) # and other papers
Endophysics: # Evolution of Human Knowledge and the Endophysical Perspective (R Buccheri & M Buccheri) # The Entropy of the Future (G Jaroszkiewicz) # Time: # Time, Memory and Consciousness: A View from the Brain (H J Markowitsch) # A Structure of Experienced Time (I M Havel) # Becoming, Events and the Ontology of Physical Theories (M Dorato) # Quantum: # Quantum Measurement Act as a Speech Act (J Schneider) # A Conceptual Introduction to Nelson's Mechanics (G Bacciagaluppi) # On the Subjective Nature of Relative Frequencies: Combining Special Relativity and Quantum Mechanics (T Marlow) # The Subjective: # Observing Reality on Different Time Scales (A Alyushin) # The Mind in Physics (J Sanfey) # Time Within: The Perceptual Rivalry Switch as a Neural Clock (J D Pettigrew & J D Tilden) # and other papers
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.
This paper attempts to provide a structural definition of consciousness within a fully physicalized and informationalized framework that is both formalizable and connectable to experiential phenomena. Rather than treating ``consciousness'' as an additional ontology or purely phenomenological label, we characterize consciousness as: a world--self joint information flow formed on a subsystem in a given physical world, possessing sufficient integration, discriminability, self-reference, temporal co
Who or What Is Participating in Reality Formation? Beyond Mind, Matter, and Measurement Author: Yeshayahu Ben-Yehudah Affiliation: THE BEN-YEHUDAH INSTITUTE Original Publication Date: June 26, 2026 This interdisciplinary scientific and philosophical research paper examines the fundamental relationship between consciousness, observation, quantum measurement, and the formation of physical reality. Building upon the Ben-Yehudah Field Theory, the research investigates whether consciousness may function as an active participant in probabilistic state selection rather than merely emerging as a secondary product of biological processes. Central to this investigation is the Observer Problem in modern physics. Although quantum mechanics provides highly accurate mathematical descriptions of probabilistic physical systems, significant interpretive questions remain concerning measurement, observation, and the transition from quantum possibilities to definite observable outcomes. The research critically examines conventional frameworks of mind, matter, and measurement, questioning whether these approaches adequately explain the nature of the observer. It distinguishes physical measurement from conscious awareness and explores the possibility that the true observer is neither the biological brain, cognitive activity, nor the egoic self, but a deeper observing principle identified as the Subject or Witness. Within the proposed framework, consciousness is examined as a potentially fundamental aspect of existence rather than exclusively as an emergent property of matter. The brain and cognitive systems are considered possible biological interfaces or transducers through which consciousness participates in physical experience. The paper introduces a theoretical participatory sequence describing the proposed relationship between quantum possibility, observation, and manifested reality: Potential Field → Probabilistic States → Observation → State Selection → Manifest Reality This model proposes that reality formation may arise through interactions between consciousness and probabilistic physical systems rather than through purely material or purely subjective processes. The research further examines Cognitive Coherence, attentional stability, and observer alignment as proposed factors influencing the interaction between consciousness and probabilistic states. Within the Ben-Yehudah Field Theory, greater cognitive coherence is hypothesized to correspond with increased efficiency in conscious participation, although these relationships remain theoretical. Drawing upon the contributions of Niels Bohr, John Archibald Wheeler, Eugene Wigner, David Bohm, and contemporary consciousness researchers, the paper integrates quantum foundations, philosophy of mind, ontology, and consciousness studies to reconsider the relationship between the observer and observed reality. The investigation also explores the philosophical implications of distinguishing the experiencing self from the observing witness, suggesting that the nature of consciousness may require examination beyond thought, perception, memory, and individual identity. The proposed participatory model represents a theoretical and philosophical inquiry rather than an experimentally established mechanism of quantum state selection. Its central propositions require further empirical investigation and independent scientific evaluation. By examining the possible relationship between the Observer Problem and the fundamental nature of consciousness, this research advances a broader interdisciplinary inquiry into the architecture of reality and the role of conscious awareness within physical existence. Central Research Question: Who or what is participating in reality formation?
The Ben-Yehudah Framework on the Nature of Reality: Consciousness, Observation, and the Architecture of Existence Author: Yeshayahu Ben-Yehudah Affiliation: THE BEN-YEHUDAH INSTITUTE Original Publication Date: June 25, 2026 This interdisciplinary scientific and philosophical research paper introduces the Ben-Yehudah Framework on the Nature of Reality, a theoretical model examining the foundational relationship between consciousness, observation, perception, and the underlying architecture of existence. The research challenges conventional philosophical materialism by proposing that consciousness is not merely an emergent byproduct of physical matter but may represent the primary field through which observable reality, information, energy, and material existence become possible. Drawing upon classical philosophy, modern philosophical inquiry, quantum physics, and contemporary consciousness studies, the paper examines the contributions of Plato, Aristotle, René Descartes, and Immanuel Kant to understanding reality, perception, causality, and the relationship between the observer and the observed. Central to the framework is the proposition that physical reality represents the measurable expression of deeper informational and energetic structures. The research introduces a proposed hierarchical architecture of existence: Source / Ultimate Reality → Consciousness → Information → Energy → Matter The paper further investigates the quantum measurement problem, the observer effect, and the unresolved question of whether consciousness plays a fundamental role in the manifestation of observable physical states. An additional component of the framework distinguishes ego-based perception from higher-order awareness. It examines how psychological conditioning, attachment, fragmented thinking, and identification with form may introduce distortions into human observation, while stillness, awareness, and disciplined observation may contribute to greater perceptual clarity. The research integrates ontology, epistemology, quantum foundations, philosophy of mind, and consciousness studies to establish an interdisciplinary foundation for further investigation into the relationship between consciousness and physical reality. The proposed framework is theoretical and philosophical in nature. Its central propositions concerning consciousness as a foundational field and its relationship to physical manifestation remain subjects for future empirical investigation rather than established scientific conclusions. At the center of this inquiry remains the fundamental question: Who—or what—is the observer behind the eyes?