This work presents an original philosophical synthesis of physical phenomena; it employs the terminology of modern physics, providing an original interpretation of existing concepts, and derives the proposed relationships through logical reasoning based on thought experiments and an analysis of the relationships between elements of physics. The theses presented constitute an original philosophical unification of the image of physical phenomena. The work postulates the existence of a spatial lattice as the missing physical element that reconciles the elements of classical and quantum physics. The work addresses relationality—as a fundamental physical element through which all qualities manifest.
This work presents an original philosophical synthesis of physical phenomena; it employs the terminology of modern physics, providing an original interpretation of existing concepts, and derives the proposed relationships through logical reasoning based on thought experiments and an analysis of the relationships between elements of physics. The theses presented constitute an original philosophical unification of the image of physical phenomena. The work postulates the existence of a spatial lattice as the missing physical element that reconciles the elements of classical and quantum physics. The work addresses relationality—as a fundamental physical element through which all qualities manifest.
‘God’, said Albert Einstein, ‘does not play dice’. This famous remark by the author of the theory of relativity was not intended as an analysis of the recreational habits of a supreme being but expressed his reaction to the new scientific ideas, developed in the first quarter of the twentieth century, which are now known as quantum physics. Before we can fully appreciate why one of the greatest scientists of modern times should have been led to make such a comment, we must first try to understand the context of scientific and philosophical thought that had become established by the end of the nineteenth century and what it was about the ‘new physics’ that presented such a radical challenge to this consensus. What is often thought of as the modern scientific age began in the sixteenth century, when Nicholas Copernicus proposed that the motion of the stars and planets should be described on the assumption that it is the sun, rather than the earth, which is the centre of the solar system. The opposition, not to say persecution, that this idea encountered from the establishment of that time is well known, but this was unable to prevent a revolution in thinking whose influence has continued to the present day. From that time on, the accepted test of scientific truth has increasingly been observation and experiment rather than religious or philosophical dogma.
‘God’, said Albert Einstein, ‘does not play dice’. This famous remark by the author of the theory of relativity was not intended as an analysis of the recreational habits of a supreme being but expressed his reaction to the new scientific ideas, developed in the first quarter of the twentieth century, which are now known as quantum physics. Before we can fully appreciate why one of the greatest scientists of modern times should have been led to make such a comment, we must first try to understand the context of scientific and philosophical thought that had become established by the end of the nineteenth century and what it was about the ‘new physics’ that presented such a radical challenge to this consensus. What is often thought of as the modern scientific age began in the sixteenth century, when Nicholas Copernicus proposed that the motion of the stars and planets should be described on the assumption that it is the sun, rather than the earth, which is the centre of the solar system. The opposition, not to say persecution, that this idea encountered from much of the establishment of that time is well known, but this was unable to prevent a revolution in thinking whose influence has continued to the present day. From that time on, the accepted test of scientific truth has increasingly been observation and experiment rather than religious or philosophical dogma.
In modern physics the common relational approach should be extended to the concepts of element and set. The relationalization of the concepts of element and set means that in the final analysis the World exists as an indivisible whole, not as a set (of one or another kind of elements). Therefore, we have to describe quantum systems in terms of potentialities and probabilities: since quantum systems cannot be analyzed completely into sets of elements, we can speak only of the potentialities of isolating elements and sets within their structure. On the other hand this quantum property of the world as an indivisible whole accounts for the astonishing logical properties of the structure of the potentialities of quantum systems which it brings forth. This has been confirmed by quantum-correlation experiments (A.Aspect and oth.). These effects have a relational nature, not a physical-causal or material one, and they are brought forth by the changes (resulting from measurement or physical interaction) in the structure of the relations of the mutually complementary sides of reality. One of these sides expresses an actually existing structure of the system as a real (and physically verifiable) but only relatively separable set, and the other expresses the sets of potentialities in it which arise from the astonishing property of finite non-analyzability of the system into elements and sets (i.e. by the quantum property of the world as an indivisible unit).
Einstein initially objected to the probabilistic aspect of quantum mechanics— the idea that God is playing at dice. Later he changed his ground, and focussed instead on the point that the Copenhagen Interpretation leads to what Einstein saw as the abandonment of physical realism. We argue here that Einstein’s initial intuition was perfectly sound, and that it is precisely the fact that quantum mechanics is a fundamentally probabilistic theory which is at the root of all the controversies regarding its interpretation. Probability is an intrinsically logical concept. This means that the quantum state has an essentially logical significance. It is extremely difficult to reconcile that fact with Einstein’s belief, that it is the task of physics to give us a vision of the world apprehended sub specie aeternitatis. Quantum mechanics thus presents us with a simple choice: either to follow Einstein in looking for a theory which is not probabilistic at the fundamental level, or else to accept that physics does not in fact put us in the position of God looking down on things from above. There is a widespread fear that the latter alternative must inevitably lead to a greatly impoverished,
The core dilemma of modern physics stems from two unproven ontological presuppositions: that spacetime is an innate container preceding matter, and that matter is an entity composed of indivisible particles. These presuppositions have led to the fundamental split between general relativity and quantum mechanics, giving rise to a series of century-old unsolved problems such as wave-particle duality, the quantum measurement paradox, the nature of gravity, and dark matter and dark energy. Based on the sole unfalsifiable first principle that "the essence of cognition is succession", this paper deduces a complete ontological system through pure a priori reasoning: the authentic physical world consists solely of one-dimensional successive rays and their transverse coupling relations; time is the successive extension of rays, space is the network of coupling relations, matter is the steady state of closed coupling, and all interactions are different manifestations of coupling actions. Particles are not authentically existing entities, but rather point-like endpoint phenomena presented in the observer's phenomenal world when two rays undergo an all-or-nothing coupling. Based on this framework, this paper uniformly explains all core phenomena in both the microscopic quantum domain and the macroscopic relativistic domain in one go, resolves all traditional physical paradoxes at the ontological level, achieves the ontological unification of the four fundamental forces, and proposes three falsifiable core predictions. This paper demonstrates that all theories of traditional physics are approximate descriptions of the authentic physical world at the phenomenal level, and their fundamental error lies in mistaking "coupling endpoints" for "primitive entities", thereby reversing the causal relationship. Cognitive Succession Ontology provides a logically consistent and universally unified ultimate foundation for physics.
Through both an historical and philosophical analysis of the concept of possibility, we show how including both potentiality and actuality as part of the real is both compatible with experience and contributes to solving key problems of fundamental process and emergence. The book is organized into four main sections that incorporate our routes to potentiality: (1) potentiality in modern science [history and philosophy; quantum physics and complexity]; (2) Relational Realism [ontological interpretation of quantum physics; philosophy and logic]; (3) Process Physics [ontological interpretation of relativity theory; physics and philosophy]; (4) on speculative philosophy and physics [limitations and approximations; process philosophy]. We conclude that certain fundamental problems in modern physics require complementary analyses of certain philosophical and metaphysical issues, and that such scholarship reveals intrinsic features and limits of determinism, potentiality and emergence that enable, among others, important progress on the quantum theory of measurement problem and new understandings of emergence.