Heisenberg's book on the philosophy of quantum mechanics is well known and I may have missed some recent work by others that is inspired by or develops his thinking. A search found a number of papers but one, "Taking Heisenberg’s Potentia Seriously" by R. E. Kastner, Stuart Kauffman and Michael Epperson [1], provided an analysis that is close to the position that I have arrived at 5 years later and goes further in working out some consequences for our understanding of quantum theory.
To better compare my position with that of Kastner et al, here is a brief list of my main points:
- Physics is about the physical and not about, information, knowledge, or psychology (of course physics is knowledge and provides information.)
- Ontology needs to encompass potentiality so that the dispositional nature of quantum processes can be captured in a physical theory
- The quantum state is represented by a complex of probability models (modified Kochen formulation) and is not merely statistical
- The manifestation (or actuality) of quantum events depends on the physical context (the mechanism for this is the outstanding puzzle)
- The process of going from the potential to the actual is a probabilistic transition
- Measurment is a physical process but there are physical events in the absence of measurement that the theory must be able to describe
- The mathematical structure of quantum theory can provide important clues to the underpinning ontology.
The main points extracted from Kastner et al are:
- A realist understanding of quantum mechanics calls for the metaphysical category of res potentia
- Res potentia and res extensa are interdependent modes of existence
- Quantum states instantiate in quantifiable form res potentia; ‘Quantum Potentiae’
- Quantum Potentiae are not spacetime objects, and they do not obey the Law of the Excluded Middle or the Principle of Non-Contradiction.
- Measurement is a real physical process that transforms Quantum Potentiae into elements of res extensa, in a non-unitary, acausal process
- Spacetime (the structured set of actual events) emerges from a quantum substratum
- Spacetime is not all that exists
- There is a mathematical theory covering the above.
Although the above only provides the briefest summary of both points of view, the similarities should be obvious.
The modifications I made to Kochen's formulation, although modest, were aimed at eliminating any temptation to think that we are dealing with some non-standard logic. So, point 4 by Kastner et al poses a problem and I don't think that it is well argued in the paper that potentiae do not obey the Law of the Excluded Middle or the Principle of Non-Contradiction (I note that in her book [2] Ruth Kastner makes no mention of this point). I think the appropriate logic for potentiality is far better captured in the proposal of Barbara Vetter. However, within point 4 the proposal that potentiae are not space-time objects is interesting and potentially fruitful. However, it does indicate an ontology that may be as extravagant as the multiverse interpretation. In mitigation the ontology captures a rich substratum of all possibilities rather than infinity of actual universes.
Where they clearly go beyond my points is with their point 9. Whereas I have been comparing and contrasting standard quantum theory, the propensity interpretation, Kochen's reformulation, various Bohmian proposals, GRW collapse theories, the multiverse interpretation, and Fröhlich's ETH research project; Ruth Kastner has developed a specific theory of quantum potentiality [2]. She starts with an interpretation that I have neglected so far; the Transactional [3]. It is an interpretation that gives physical importance to an aspect of the mathematical formulation that is usually considered a mere calculation device. In the Dirac notation, for standard quantum mechanics, a state \(\Psi\) is denoted by the ket \(|\Psi>\). The observables, represented by Hermitian operators, act on the ket as follows \(\Omega |\Psi>\) and in standard theory it is simply a calculation device to gain the expected value of the observable in the state to use the complex conjugate of the state, the bra, \(<\Psi|\Omega |\Psi>\).
However, in the transactional interpretation \(<\Psi|\) gains a physical significance. It is the confirming echo from the absorber (or detector) to the emitter's potential for observable properties to become actual. Despite this attractive proposal Cramer's original formulation has some issues. There is backward causation. This is what many would consider anti-causation because the effect precedes the effect. There are some other issues that Ruth Kastner proposes a solution for in her book and we will examine later. She takes Cramer's formulation and, building on other work, develops a relativistic formulation. She shows that this is needed to avoid some of Cramer's difficulties.
I now believe that Kastner's formulation and ontology provides a very promising approach to gaining a deeper understanding of the quantum domain and it will therefore provide the focus of the coming posts. Even if it turns out to have some flaw the analysis should rewarding.
Some of the points I address will be presentation and terminology. For example, Vetter's metaphysics indicates a process going from potential to possibility and (through weighting) probability. So, for me quantum states will represent potentiality with the set of possible events represented by the spectrum of the associated observables. The probabilities are gained by decomposing the potentiality in the basis associated with a particular observable. I will als try to eliminate reference to the wave concept. I will stick by my preference for a Heisenberg picture because the wave concept to too closely tied to the space-time continuum.
- Ruth E. Kastner, Stuart Kauffman and Michael Epperson, Taking Heisenberg’s Potentia Seriously, International Journal of Quantum Foundations, March 27, 2018, Volume 4, Issue 2, pages 158-172
- Ruth E. Kastner, The Transactional Interpretation of Quantum Mechanics - A Relativistic Treatment, Cambridge University Press, 2nd edition 2022
- J. G. Cramer, (1986). The transactional interpretation of quantum mechanics, Reviews of Modern Physics 58, 647–88.
I am in total agreement that the Relativistic Transactional Interpretation has a great deal to offer and provides viable explanations for phenomena that other interpretations do not. Furthermore, it is also compatible with my own general theory of 'Semiotic Panpsychism' which recognizes the foundational significance of 'trans-action' that generalizes to 'communication' with the implied requirement for mediation in this process. The general idea is that everything is a conscious agent, and agency is for the purpose of trans-action viewed from the perspective of 'semiosis' or the 'action of signs'. And that there is a fundamental realm, the quantum substratum (QS), in which all such trans-actions/communications are mediated outside of space-time before any actualized exchange of mass/energy/information occurs in the context of space-time. The approach can provide answers to a lot of currently unanswerable questions, such as 'how does gravity work?' and 'why is space-time curved by the presence of material?' and 'why are there difficulties with explaining the cosmological issues of 'dark matter' and 'dark energy'?' But there are even more important implications that relate to the primacy of consciousness and relationality, rather than physicality. And related concerns regarding a confluence of the spiritual and the material aspects of existence. Also deeply important connections to the structure of the vertebrate cerebrum and the divided brain hypothesis brought forward by Iain McGilchrist and its implications. The other important connection is to the physics and cosmology of John Archibald Wheeler and the fundamental idea that the universe is constructed in relationship to self-observation and is, effectively, a self-aware conscious organism. It also relates to the issue of 'continuity' versus 'discontinuity' and the corresponding fundamental distinction between 'organism' and 'mechanism' made by the theoretical biologist Robert Rosen in his books on 'Life Itself' published by Columbia University Press. There is no such thing as a natural system that is open to efficient causation, as all mechanisms are. And the key characteristic of an organism that underlies consciousness is the presence of 'closed causal loops' operating on a continuum. I call this the 'Ouroboric Principle of Continuous Self-Reference'. The universe is not a machine, nor is it a clock. And neither are we or any other living natural relational system fully characterizable as a 'mechanism'... Robert Rosen would call the living natural relational system 'complex' as compared to the mechanistic relational system which is 'simple'... the key capacity of 'complex' relational systems is continuous self-reference... besides the fact that they are closed to efficient causation... they are 'autopoietic' to use the terminology of Maturana and Varela...
ReplyDeleteThanks for the post and engaging.
ReplyDeleteThe ontology that I am employing is not panpsychic but I am interested in the debate. If you would like to look at the first post in this series (https://critont.blogspot.com/2022/05/why-critical-ontology.html) you will see a layered ontology in which psychic layer does not reduce to biological/material. I became interested in Nicolai Hartmann's work because I did not think that much of the ontological discussion in the foundations of quantum mechanics was adequate.
A link to your work on 'Semiotic Panpsychism' would be appreciated.
So, what would be involved in attempting to 'de-formalize' physics and is that possible? It is interesting that one of the ways that Emmanuel Lévinas, a phenomenological philosopher of 'ethics', described his philosophical project was as 'the de-formalization of time'... so that the idea was to take time out of a purely mechanistic formalism to see what it is really like, and whether it might resemble Bergson's idea of temporality as a subjective 'Durée' that is not 'spatialize' and not quantifiable, rather than physical and quantifiable 'clock time'...
ReplyDeleteSticking with Ruth's book, she indicates several times that it's by taking the formalism (the mathematical structures) of quantum theory seriously that clues to the existence of the quantum substructure have been found. I don’t see in it any motivation for a de-formalisation of physics. There are degrees of formalisation. I standard quantum field theory there is the need to resort to renormalisation tricks to eliminate infinities. The attempts to deal with this through further formalisation (Axiomatic Quantum Field Thery) have been interesting but only partially successful. However from these attempt has come the work of Haag and his focus on the need for and the problems in formalising the quantum event. What Ruth’s has provided is a way of formalising the actual event. But not to the extent that would satisfy the proponents of axiomatic or algebraic quantum theory.
DeleteI wish you well with your program, whatever it turns out to be, but for the foreseeable future I will not be pursuing it in this blog.
Yes, RTI itself is an alternative formulation of quantum theory that solves a number of problems faced by the standard formulation. No de-formulation of physics is required, in may view, for reconciling 'human time' with 'physical time' once one understands that there are two forms of time corresponding to the levels of possibility and actuality, respectively. This is already contained in the physics, but is not seen thus far, due to needless metaphysical constraints (such as actualism) on interpretation of the formalism. I deal with that issue here in an invited paper: https://transactionalinterpretation.org/2022/11/15/updated-comment-physical-time-as-human-time/
DeleteThanks for the confirmation Ruth. Your link provides a clear summary of your position which I now mostly share. It is still not clear to me why the manifestation of the actual gives rise to a space-time structure that is relativistic (Lorenz invariance etc.) but that’s work I progress for me.
DeleteIt is “In sum, the impression that we “exist in spacetime” is ironically a non-veridical VR-type experience, a feature of a kind of “user interface” that serves the purposes of biological organisms.“ that poses me a problem, but perhaps only the use of “non-veridical”.
Given that space-time is constructed from actual events I would consider them to be real, with statements about them being true or false, otherwise if reality is restricted to the QS then reality would consist solely of potentiality.
Your sentence reminded me of Donald Hoffman’s “The case against reality” who develops the user interface model explicitly. He makes some interesting points and enlightening use of evolutionary game theory; however, I think he gets the ontology wrong.
In a spirit of openness, and to give me some room to manoeuvre, I have a taken a pluralist position in ontology and fallibilist in epistemology. I am still working through the ontological consequences of RTI for the layered ontology model I have taken from Hartmann, since my first post. I think the fundamental physical layer now needs to be split into a fundamental layer of potentiality and an actual layer with Space-Time structure supervening on it.
By the way, your YouTube link does not seem to work.
Yes I agree that spacetime events are a form of reality, but they are activities of systems, not themselves physical systems (an event is not identified with the physical system that gives rise to it). The only thing I view as 'non-veridical' is the impression that we "live in spacetime" (i.e the user interface). Rather, we exist (at least our rest-mass components) always in the realm of potentiality, even though our phenomenal sensory experiences are mediated through spacetime events.
DeleteAs secondary point, I understand the view Hoffman is trying to express, but I wouldn't phrase it the way he does, since the case to be made is not 'against reality,' but against assuming the world of appearance to be the entire reality.
Thanks also for the tip about the link. I'll check that.
My next post will return to my adaptation of Kochen's reformulation in light of RTI. With his formulation of a quantum conditional probability he came close to realising that the detector reponse plays a role in completing the measurement but I think his Princeton empiricism prevented him.
DeleteThen on to revisiting Stern-Gerlach and EPR.
Ruth, you are probably familiar with
DeleteSimon Kochen. A Reconstruction of Quantum Mechanics. In: ArXiv e-prints (June 2015).
In this the terms that Kochen uses to refer to the properties in the \(\sigma\) -complex is 'extrinsic' and properties of the type familiar from classical physics are 'intrinsic'. That correctly interpreted within RTI these will be seen to correspond to QS properties (extrinsic) and actual space-time events (intrinsic).
I have not been following Ellerman's work, and I will take your word for it that it is similar to SK's. Too much to investigate and too little time.
DeleteI still like SK's mathematical re-formulation, as far as it goes. The research project I liked most until discovering yours was Fröhlich's Events, Trees, and Histories (ETH, also where he works) research project. He recognised the need to move to relativistic framework and the importance of boson interactions in defining events. His results are still 'tentative' https://www.researchgate.net/publication/369379682_A_Tentative_Completion_of_Quantum_Mechanics
Thanks for the link. You are free to use whatever terminology you wish but I could detect no motivation for using 'Semiotic Panpsychism'.
ReplyDeletePhysics moved away from the "billiard ball" ontology quite a while ago. There is ongoing debate about what the new ontology should be with some even proposing a purely point particle ontology (e.g. Michael Esfeld). This debate is a key theme on this blog.
Speculation on the relevance of eastern philosophical traditions goes back decades in thinking about QM and even longer within the western tradition (e.g Schoppenhauer, Leibniz).
I agree that the concepts of QS time and empirical time and their relationship needs further development with Rith's work providing a good starting point.
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ReplyDeleteThis comment has been removed by the author.
ReplyDeleteIndeed, my work on RTI does not require by itself any reference to consciousness. Investigations regarding the metaphysics of consciousness go beyond the RTI formulation. The only sense in which RTI itself encourages re-examination of our metaphysical concepts is in treating spacetime as emergent rather than fundamental, which implies that the quantum level is a form of possibility rather than actuality. One may of course suggest a solution to the "Hard Problem" by proposing that matter has some intrinsic consciousness, but that's a separate exploration.
ReplyDeleteI agree with all that Gary. I am puzzled as to why you felt the need to post it here.
ReplyDeleteA plurality of approaches is welcome, but I only have limited resources, like everyone else.
The spirit of this blog is openness, fallibility and plurality and you will have noticed the motto
The “being” of things is indifferent to whatever things might be “for someone”.
taken from Hartmann
It actually does not appear to have been published, Robert... so I am puzzled as well. Particularly in view of the proclaimed spirit of the blog... I actually thought there was much to be shared that might have been of interest both to you and to Ruth and others who might have had an interest, particularly in the formal differentiation between 'organism' and 'mechanism', but I will just plan to publish my observations and thoughts elsewhere...
DeleteIndeed I also saw it posted, Gary. There may be some glitch with the site. Robert, Gary and I have had many conversations on these topics and we have a lot of overlap in our views. However, recently I've been trying harder to emphasize that my reformulation of QM is necessary, in order to make QM itself viable, independently of any considerations about the metaphysics of life/consciousness, etc. That is, it's not enough to point to the standard theory and try explore its metaphysical implications, because the standard theory is deeply dysfunctional and leads to unnecessary problems and inconsistencies (e.g., the measurement problem). We need a proper theoretical basis in order to fruitfully address the implications of QM.
DeleteI agree with Ruth and am grateful for this set of comments. It has helped me to focus, and I have now published a further instalment. Indeed, a flawed physical and mathematical theory can seem to involve metaphysical puzzles. However, theses flaws in the theory mean that a philosophical analysis can be fruitful only in contributing to recognising that the theory needs to be sorted or replaced.
DeleteHer
ReplyDeletee is, I believe, the missing post from you: (I have no idea what happened to it. I published it shortly after it came in)
From Gary Goldberg:
Even though 'panpsychism' may be considered 'taboo' in the context of some discussions of quantum physics, certainly in the general context of metaphysics (which involves basic assumptions about how reality works that cannot be avoided or bypassed--like, for example, the relative significance of relation versus substance), cognitive neuroscience, consciousness science, and philosophy, the discussion regarding whether consciousness is primary and prior, or is a poorly understood epiphenomenon produced by the activity of brain tissue--that is, it is a byproduct of physical processes occurring in a physical brain, is a very active, ongoing, contentious debate that has even hit the popular press as in this article in the New York Times..
https://www.linkedin.com/in/gary-goldberg-md/
To close out any discussion of consciousness and what it entails from a scientific understanding has been the longstanding tradition of physicalist reductionism, but putting it into an 'off-limits' zone, basically amounts to putting a fixed obstacle in the way of open scientific inquiry, which makes it no longer 'science' as an open inquiry into the nature of existence, but it invites accusations of 'Scientism'... which presents a fundamental problem of placing fixed and closed limits on what can be the subject of scientific inquiry, and what cannot... which is not the way that science is supposed to work. At least as far as I understand it, for example, based on the ideas of Charles Sanders Peirce whose first rule of science/rational investigation is: 'Do not block the way of inquiry.'
https://www.textlog.de/4249.html
With regard to the difficulty that 'scientism' thus presents, see: https://blog.apaonline.org/2018/01/25/the-problem-with-scientism/
Goff's book has now moved to "next" on my reading list.
DeleteJonathan Haidt's metaphor speaks of subconscious activity as the elephant in the brain, and of consciousness as the rider, who fancies that he’s steering the elephant. https://channelmcgilchrist.com/adam-smith-on-self-deceit/
ReplyDelete