Quantum Physics Seen from a Perspective of the Humanities

Yusuke Kaneko

Although written in Japanese, an overall picture of quantum physics is drawn, which would surely be useful for beginners as well as researchers of the humanities.

Jakub Zakrzewski

Abner Shimony

Azeez A. Barzinjy

Unseen is an essential component of the Muslim faith as mentioned in many verses in Qur’an and many Hadiths. Thus, the significance of having faith is to believe in something unseen. Accordingly, a belief in nothingness is simply a rejection of the belief in the unseen. It should be recalled here that Allah (S.W.T), Who has the full knowledge of the worlds of the seen and the unseen, has guaranteed the true believers great rewards. Allah (S.W.T) says: Indeed, those who fear their Lord Unseen will have forgiveness and great reward (Al-Mulk, 12). Scientists believe that the accurate image of the real ingredient can never be entirely understood in this physical Universe since humans are limited by their physical apparatuses. Hence, there must be other states, but humans have no apparatus to observe and understand them. What exactly does the unseen mean? Quantum physics, which had its bases at the beginning of the 20th century, is an extremely dedicated pattern of science, which unlike Newtonian physics investigates and clarifies how the whole thing in the visible world comes into being. It is fundamentally studying the nature of physical existence beginning at the subatomic, unseen, level. Additionally, quantum physics divides nature into two parts; on one side of the partition there is the observed system whereas there is the observer on the other side. One difficulty is where you place the isolating line, which relies upon who is doing the observation? More topical findings in quantum physics are rapidly mutating the world in an exceedingly extraordinary and optimistic manner. Unlike classical physics, awareness crosses the threshold of quantum theory and circumstance at the onset. Thus, there is no way to interpret quantum theory without in some way addressing awareness. Unambiguously, awareness takes an obvious and strong role. Otherwise stated, it is avoided by presenting the concept of hidden variables. They, generally, start with the assumption that the physical world should be dealt with unaccompanied by the human observer. The Many Worlds interpretation, consistently, is vital to quantum interpretations since it brings about the ultimate observer outside of space and time. This has obvious theistic implications; therefore, the theologians have not been very keen to attribute to Allah (S.W.T) the role of ultimate observer who brings the whole quantum Universe into being. Arguably, there are parallel Universes mentioned within the Qur’an that one does not have access to. These worlds are widely talked about within the Qur’an, the world of the unseen and seen, Allah (S.W.T) says in surah Al-Ra’d:9; “All-Knower of the unseen and the seen, the Greatest, the Highest”. Accordingly, believe in the Ghaib: literally means a thing not Seen. This investigation, with the aim of redirecting the focus of the scientists, emphasized that there are no discrepancies between some of Quantum physics’ interpretation and the belief in the unseen. Therefore, the systematic analysis posed by the authors in this study, through three Qur’anic examples, namely, Moses and Al- Khidr, Joseph (P.U.H) and regaining sight for Jacob (P.U.H) and Prophet Solomon’s death and the Jinns, attempt to analyze these apparently manifold subjects, with the purpose of analyzing the Qur’anic concepts and universalizing the perceptions of quantum physics.

Institutul de Filosofie și Psihologie „Constantin Rădulescu-Motru”, Academia Română, Claudiu Baciu

Formulating the assumption that human knowledge evolves through paradigm changes, the article argues that we are nowadays on the threshold of a new ontological conception in which things might be conceived starting from the suggestion offered by the physics of quantum particles. In this domain, the micro-entities are not seen as being connected through universal causality but only mathematically. By generalizing such a model, we could say that all existing entities build a world not by themselves but according to the observer’s ontological perspective. In other words, things are not internally connected, as traditional determinism thought, but according to our way of understanding them as existing entities. Thus, we may say that, basically, they are related only formally, without any connection having the form of a substantial cause leading to a substantial effect. In this context, freedom is interpreted as capable of being detached from its traditional relationship with causality, and, rather, fundamentally as an expression of how the human being conceives of himself and the world (different conceptions being irreducible to each other) and of the way he connects things in his overall conception of the world.

Abner Shimony, Helmut Rauch, G. C. Ghirardi +3 more