This thesis investigates the structural analogy between Nietzsche's perspectivism and Carlo Rovelli's Relational Quantum Mechanics (RQM) with the aim of proposing an epistemic- ontological model of the observer. It proceeds from the premise that both frameworks share a central idea: knowledge and physical properties do not exist in absolute terms, but always only relative to the perspective or system from which they are constituted. The thesis first traces the development of Nietzsche's perspectivism across three phases of his work and analyses his concepts of the will to power, the deconstruction of the subject, and the three metamorphoses of the spirit. It then surveys the main interpretations of quantum mechanics before offering a detailed analysis of RQM, including its postulates, the concept of stable facts, and the problem of intersubjectivity. On the basis of a comparative analysis of both frameworks, the thesis identifies their shared structural features while also delineating the methodological limits of the analogy. In the concluding part, the thesis proposes an original epistemic- ontological model of the observer that integrates insights from both traditions as well as from Luhmann's theory of observation. In this model, the observer is understood as a process constituted by relations,...
This thesis investigates the structural analogy between Nietzsche's perspectivism and Carlo Rovelli's Relational Quantum Mechanics (RQM) with the aim of proposing an epistemic- ontological model of the observer. It proceeds from the premise that both frameworks share a central idea: knowledge and physical properties do not exist in absolute terms, but always only relative to the perspective or system from which they are constituted. The thesis first traces the development of Nietzsche's perspectivism across three phases of his work and analyses his concepts of the will to power, the deconstruction of the subject, and the three metamorphoses of the spirit. It then surveys the main interpretations of quantum mechanics before offering a detailed analysis of RQM, including its postulates, the concept of stable facts, and the problem of intersubjectivity. On the basis of a comparative analysis of both frameworks, the thesis identifies their shared structural features while also delineating the methodological limits of the analogy. In the concluding part, the thesis proposes an original epistemic- ontological model of the observer that integrates insights from both traditions as well as from Luhmann's theory of observation. In this model, the observer is understood as a process constituted by relations,...
Abstract The following paper explores the metaphysical significance of Relational Quantum Mechanics (RQM). For this, I will first outline Rovelli’s philosophical framework, and then offer a reconstruction of Rovelli’s seminal argument in favour of RQM. I will then explore some healthy lines of philosophical work that may be undertaken to strengthen RQM. First, I will frame RQM in the debate between realist and antirealist readings of QM and defend the general claim that RQM is compatible with realism. Then, I discuss the main ontological interpretations of RQM, which I classify as “dispositional”, “transcendental” and “structural”, and argue that all of them remain committed to substantialist assumptions that limit the radicality of Rovelli’s proposal. Finally, I analyse recent developments on RQM’s ontology and suggest that preserving its ontological originality requires an assessment on the concept of “pattern”.
Recent no-go theorems challenging the absoluteness of events have highlighted the possibility that dynamical facts in quantum theory are observer-relative. This thesis examines the metaphysical and conceptual foundations of quantum relativism, focusing on Relational Quantum Mechanics (RQM). It analyzes arguments for relativism through Wigner’s Friend and Extended Wigner’s Friend thought experiments, explores the link between relative physical facts and experiences, and offers the first metaphysical definition of "relative facts." The thesis argues: RQM supports a perspectival retro-determination of past events based on later acquisition of information; Quantum relativists must also relativize facts about observers’ experiences; the strongest arguments for relativism lead to unbounded higher-order relativity, precluding any absolute 'view from nowhere'; Only a metaphysical framework that relativized the composition of reality itself can accommodate such an unrestricted iteration. These conclusions deepen our grasp of a thoroughly perspectival 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.
The aim of the article is to analyze the ontological foundations of quantum mechanics and the relationship of various interpretations of quantum mechanics with the question of truth in scientific knowledge. The theoretical material (various interpretations of quantum mechanics) was analyzed. The research methods were analysis, comparative-historical and institutional approaches. On the basis of the study, it can be concluded that physicists are only able to predict the probabilities of physical phenomena or processes, without any knowledge of the structure of entity in itself. The study helps to complement the theoretical picture of the ontology of quantum mechanics and to get an idea about the development prospects of the methodology of physical sciences. We should not ascribe properties that are unobservable in experience to the entity because science can truly interpret only the representation of entity in itself in experience and the ways of dealing with it, not future events or possible states of the entity. Otherwise, science “slides” down to the level of dialectical (rhetorical) exercises based not on true premises, but on generally accepted or “authoritative” biases, which gives room to extreme forms of relativism and takes natural scientists away from studying nature to inventing empirically unsupported hypotheses. When, in accordance with the Cartesian ontology, the scientist assumes that the entity is as the “subject” observes it (that is, the “reflection” of the entity in consciousness is identified with entity in itself), this assumption leads the scientist to attempts to “scientifically” describe the future events or the possible states of the entity. The criterion for the truth of a scientific theory put forward by Einstein in his dispute with Bohr remains a fundamentally unattainable ideal. Cognition of nature is probabilistically and fundamentally incomplete since a person can consciously comprehend natural phenomena only within the framework of their representation in the existing being. The probabilistic nature of quantum mechanics is due to the impossibility of knowing things as they exist by themselves, that is, as they exist outside of representation in the mind of the observer. This does not mean that physical entities did not exist before their knowledge: they existed potentially, but were not valid for the observer, that is, conscious. Quantum physics is as incomplete as any other physical theory when compared with an unattainable ideal, but this fact does not negate its truth for modern scientists since quantum theory is based on the results of verified experiments.
Quantum mechanics reveals that physical quantities and informational states are not absolute but relational, depending on the context of interaction between systems. While classical physics already contained relational elements—most clearly in Galilean relativity and Einstein’s relational spacetime—the quantum domain extends relationality to physical properties and facts themselves. In this paper, I develop an info-computational perspective on relational quantum mechanics (RQM), conceiving observers as informational agents embedded within physical processes. Quantum states are understood as constraints on possible interactions rather than intrinsic attributes of isolated systems. I review key relational, perspectival, and information-theoretic approaches—including QBism, perspectival quantum realism, reference-frame–dependent observables, categorical quantum mechanics, and graph-based formalisms—and argue that they converge on a view of physics grounded in relations and information flow. Relational objectivity emerges through inter-agent translation rules rather than observer independence, providing a unified framework for understanding quantum measurement, inter-observer agreement, and physical ontology.
This paper synthesizes Parts 3 and 4 and extends their implications to epistemology and ethics. We propose a framework termed “materialized idealism”: matter exists eternally as substance, while observers (through measurement basis selection) determine which properties become actualized. We argue that “observer is primary” means: not metaphysically (matter alone is substance), not causally (matter exists independently), but actualizing-wise (measurement basis selection determines which properties become real). This resolves tensions between observer-dependent quantum mechanics and classical physics, and provides rigorous grounding for Nietzsche’s perspectivism without collapsing into relativism. Key contributions: • A coherent interpretation of quantum measurement and classical emergence • Grounding for free will and moral agency within causal structure • Rigorous foundation for perspectivism avoiding both relativism and absolutism • Integration of quantum mechanics, thermodynamics, phenomenology, and ethics • Historical vindication of ancient philosophy and reinterpretation of modern thinkers