Philosophy of Quantum Mechanics

Mark Haddon’s Polar Bears (2010) and Nick Payne’s Constellations (2012) are two recent British plays exploring the minds of women suffering from a disorder of the mind, either psychiatric or neurological: in Haddon’s play, Kay, an artist, is bipolar; in Payne’s play, Marianne, a scientist, has a brain tumour. Both works question the protagonists’ freedom of self-determination and highlight our sense of reality as a construct, using poetic structures which break with the traditional dramatic linearity of the conventional play. Indeed, instead of providing a chronological succession of scenes, they let the drama emerge from a random alternation of parallel scenarios to be read as probabilities. The contradictory, disordered fragments that make up the plays thus invite the reader-spectator, in a suggestive way, to welcome the dramatic possibilities of a story which is never settled or decided, instead of merely registering a given narrative. As a result, in providing structural metaphors for the female characters’ pathological states, these plays not only reflect on the tentative process of their own writing, they also challenge our perception of reality as a given and a single object – a view contested by the paradigm shift of quantum physics. While Marianne, in Constellations, explains the theory that "In the quantum universe, every choice, every decision you’ve ever and never made exists in an unimaginable vast ensemble of parallel universes", Kay, in Polar Bears, seems to experience Everett’s many-worlds interpretation from a first-person perspective, exclaiming, "We think there’s only one world. […] But there are so many worlds, aren’t there, one laid over the other. […] It’s so beautiful it makes me want to cry." This study looks at how these two plays, as instances of a “Theatre of Possibilities”, to use Jean-Pierre Sarrazac’s expression, explore mind and brain disorders to shape a dramatic space that gives rise to a subversive form of realism, based on the quantum principle of uncertainty. They resort to tropes – quantum principles and phenomena used as thematic and structural metaphors – as a means to portray our cognitive processes and, more specifically, to conjure up the hidden reality of pathological subjective experience, paralleled by and entangled with the most mind-blowing theories of modern science. I argue that in Payne’s and Haddon’s plays, the dramatic space becomes a place where quantum descriptions of reality and psychopathological distortions of reality tend to converge to form a consistent landscape/mindscape, making room for theatrical realism to be reinvented from the very matter of what should intuitively appear as the most delusional imaginings.

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Polar Bears de Mark Haddon (2010) et Constellations de Nick Payne (2012) sont deux pièces britanniques récentes qui explorent la psyché de personnages féminins souffrant soit d’un trouble psychiatrique soit d’une maladie neurologique : dans la pièce de Haddon, Kay, une artiste, est bipolaire ; dans la pièce de Payne, Marianne, une scientifique, déclare une tumeur cérébrale. En faisant dialoguer santé mentale, fonctionnement cognitif et mécanique quantique, les deux pièces interrogent la liberté et la capacité des protagonistes à s’autodéterminer malgré la maladie et, à travers la mise à mal des fonctions cognitives, mettent en lumière notre perception de la réalité comme construction subjective en utilisant des structures poétiques qui rompent avec la linéarité traditionnelle du drame conventionnel. En effet, au lieu de proposer un enchaînement chronologique de scènes déterminantes dont le déroulé crée progressivement l’univers de la fiction sur le mode indicatif, Polar Bears et Constellations se tissent toutes deux autour d’une alternance aléatoire de scénarios parallèles qui s’appréhendent sur un mode conditionnel comme autant de probabilités décrochées de la flèche du temps. Les fragments contradictoires et désordonnés qui les constituent invitent ainsi le lecteur-spectateur, par touches suggestives et non successives, à imaginer les possibilités d’une histoire sans résolution, qui n’est jamais fixée ou déterminée, au lieu d’enregistrer simplement les avancées d’un récit donné. Cet article vise à montrer que les hésitations et oscillations qui s’élaborent autour des états pathologiques des personnages féminins (et dont elles sont le résultat et le symptôme) mettent non seulement en abyme le processus même d’écriture (dimension métadramatique), elles nous encouragent également à interroger notre rapport au réel (dimension philosophique) non pas tant comme objet unique et extérieur au sujet qui l’observe, mais comme onde de probabilités ou écosystème d’états superposés dans lequel l’observateur lui-même joue un rôle déterminant. Ce changement de paradigme introduit par la physique quantique rencontre ainsi l’instabilité ou l’indécidabilité psychologique. Tandis que, dans Constellations, Marianne explique la théorie scientifique selon laquelle « dans l’univers quantique, chaque choix que l’on fait, chaque décision que l’on prend existe dans un ensemble infiniment vaste d’univers parallèles », dans Polar Bears Kay semble faire l’expérience directe, à la première personne, de la théorie des mondes multiples d’Everett (many-worlds interpretation) lorsqu’elle s’exclame, en proie à une phase maniaque : « On croit qu’il n’existe qu’un seul monde. […] Mais il existe tellement de mondes (so many worlds), n’est-ce pas, empilés les uns sur les autres. […] C’est si beau que ça me donne envie de pleurer. » Ce travail s’intéresse à la manière dont ces deux pièces illustrent ce que l’on pourrait appeler, avec Jean-Pierre Sarrazac, un « Théâtre des Possibilités » et explorent les maladies de l’esprit et du cerveau pour ouvrir un espace dramatique dans lequel se développe une forme subversive de réalisme postdramatique fondé sur le principe quantique d’incertitude (Heisenberg). Les tropes qui s’y déploient – principes et phénomènes quantiques utilisés comme métaphores thématiques et structurelles – permettent de rendre compte de nos processus cognitifs et, plus précisément, de la réalité cachée de l’expérience intime de la maladie, tout en mettant ces expériences en relation avec les théories les plus révolutionnaires de la science moderne. Chez Payne comme chez Haddon, l’espace dramatique devient le lieu où les descriptions quantiques et les distorsions psychopathologiques de la réalité tendent à converger pour former un paysage étonnamment cohérent dans sa relativité et permettre au réalisme théâtral de se refonder à partir de cela-même qui s’apparente intuitivement aux délires d’une imagination malade et à des dysfonctionnements cognitifs, pour finalement poser la question essentielle de notre libre-arbitre.

The charged quantum geometry of mass-ENERGY-Matter - developed from the foundational postulate that quantised angular momenta of Planck's constant is in fact reflective of an equilateral mass-energy geometry from which all 2d immaterial EM fields and 3D material particles are created.

Общество и политика Соціальна роль NFT -0535

Discourse analysis and semiotic analysis of culture. Moving from contemporary to nft. Definition of the phenomenalist, his mistakes and perspectives.

PS/ Это моя  последняя довоенная статья о культуре Украины. Предчувствие войны дискурсов горожанина и университета..

PS/ This is my last pre-war article about the culture of Ukraine. Premonition of the war between the discourses of the city dweller and the university..

https://syg.ma/@andrei-khanov/sotsialna-rol-nft

Contextuality and entanglement are valuable resources for quantum computing and quantum information. Bell inequalities are used to certify entanglement; thus, it is important to understand why and how they are violated. Quantum mechanics and behavioral sciences teach us that random variables measuring the same content (the answer to the same Yes or No question) may vary, if measured jointly with other random variables. Alice and Bob raw data confirm Einsteinian non-signaling, but setting dependent experimental protocols are used to create samples of coupled pairs of distant outcomes and to estimate correlations. Marginal expectations, estimated using these final samples, depend on distant settings. Therefore, a system of random variables measured in Bell tests is inconsistently connected and it should be analyzed using a Contextuality-by-Default approach, what is done for the first time in this paper. The violation of Bell inequalities and inconsistent connectedness may be explained...

Quantum entanglement, a term coined by Erwin Schrodinger in 1935, is a mechanical phenomenon at the quantum level wherein the quantum states of two (or more) particles have to be described with reference to each other though these particles may be spatially separated. This phenomenon leads to paradox and has puzzled us for a long time. The behaviour of entangled particles is apparently inexplicable, incomprehensible and like magic at work. Locality has been a reliable and fruitful principle which has guided us to the triumphs of twentieth century physics. But the consequences of the local laws in quantum theory could seem "spooky" and nonlocal, with some theorists questioning locality itself. Could two subatomic particles on opposite sides of the universe be really instantaneously connected? Is any theory which predicts such a connection essentially flawed or incomplete? Are the results of experiments which demonstrate such a connection being misinterpreted? These question...

Andrei Khanov
16:04, 15 December 2020
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Part eleven. Euclidean, non-Euclidean, matrix (quantum or informational) geometry of the universe.
Part ten. Einstein's lambda term and the quantum mechanical gap experiment.
Part nine. Planck universe. The Planck system of units is the forerunner of the matrix of physical quantities, more precisely, the matrix of human ideas about physical quantities.
Part eight. Reality and uncertainty. Let me repeat briefly what was discussed in the previous seven chapters. Along the way, I'll add explanations if they were not in the article itself. Nature, the universe, life - can be characterized (by a person, this is due to the structure of his thinking) - a continuous and indefinite quantum mechanical wave function - WF. In a philosophical context, WF is Being, in the esoteric context it is Tao, the Platonic world of ideas, in the poetic language of Aristotle - “the ether of the authenticity of human utterances, from which the sphere of fixed stars is woven, the personification of which is God”, physically it is a vacuum. Reality, in the mind of the observer, is the collapse of such a function - by this or that frame of reference. Therefore, there are many points of view or frames of reference.
Part seven. Matrix of physical quantities (continuation).
Part six. Neural network of physical quantities. Information universe.
History and perspectives of quantum mechanics. Part three
Part four. A cosmological odyssey of the lambda term.
Part five. Matrix and neural network.

in the text - an error, instead of G = G '/ (F = 1) = v4 / F = s2 / mt2. read G = G '/ (F = 1) = v4 / F = s3 / mt2.

Quantum mechanics has recently indicated that, at the fundamental level, temporal order is not fixed. This phenomenon, termed Indefinite Causal Order, is yet to receive metaphysical or theological engagement. We examine Indefinite Causal Order, particularly as it emerges in a 2018 photonic experiment. In this experiment, two operations A and B were shown to be in a superposition with regard to their causal order. Essentially, time, intuitively understood as fixed, flowing, and fundamental, becomes fuzzy. We argue that if Indefinite Causal Order is true, this is good evidence in favor of a B‐theory of time, though such a B‐theory requires modification. We then turn to theology, suggesting that a B‐theoretic temporal ontology invites serious reconsideration of the doctrine of salvation. This paper concludes that the best explanation for salvation given a B‐theory is mind‐dependent salvific becoming, a type of psychological soteriological change that occurs through downward causation.

Delayed-choice experiments in quantum mechanics are often taken to undermine a realistic interpretation of the quantum state. More specifically, Healey has recently argued that the phenomenon of delayed-choice entanglement swapping is incompatible with the view that entanglement is a physical relation between quantum systems. This paper argues against these claims. It first reviews two paradigmatic delayed-choice experiments and analyzes their metaphysical implications. It then applies the results of this analysis to the case of entanglement swapping, showing that such experiments pose no threat to realism about entanglement.

Quantum Field Theory (QFT) posits that there are several fields (electro-magnetic, gravitational, Higgs) that permeate space throughout the universe.  A disturbance in one of those fields causes a wave of energy to be generated.  In the QFT view, everything we see and experience is a wave that is spread out like a cloud – there are no particles with a fixed location in space and a distinct boundary.  The author of this paper aims at unifying particles and waves, matter and energy.  This unification is suggested in Einstein’s famous formula, E=MC2 and deBroglie’s matter-wave theory. A particle of matter is defined as compressed energy that has a definite locality and involves inherently high potential energy but lower kinetic energy.  A wave of energy is defined as a rhythmic high speed, fine particles which are spread out like a cloud without a distinct location and firm boundaries.  Such a unification shows how quantum energy can make the transformation from waves to particles, energy to matter, from micro to macro matter and from quantum to classical.  The transition from energy to matter can be seen in the various states of matter from quanta to plasma to gas to liquid to solid.  If E=MC2 is correct, then the basic unit of mattergy (matter-energy) is the quantum.  Perhaps this is what Democritus had in mind when he envisioned the indivisible unit of matter.

Parallel to David Bohm´s development of a realistic interpretation of quantum physics, German philosopher and logician Gotthard Günther worked on a generalization of the classical two-valued logic to satisfy the ontological requirements of quantum physics as well as of cybernetics. Both of these new disciplines introduced information and consciousness into the terminology of science. These terms and concepts need to be reflected in logic, ontology and the theory of science. David Bohm suggested an expansion of his own model by generalization and iteration of the quantum potential to include consciousness and mental states into a new psycho-physical theory. This article proposes Günther´s four-valued logical system of meaning/reflection as a theoretical scientific frame for this expansion of Bohm´s theory and discusses its ontological implications.

The theory of dual numerical means of random and experienced variables is briefly described in the framework of the new theory of experience and the chance that arises as an axiomatic synthesis of two dual theories — the Kolmogorov theory of probability and the theory of believability. A new term is introduced for the numerical mean of the experienced variable — mathematical reflection, which is dual to the mathematical expectation of a random variable within the framework of the new theory. The basic properties and examples of dual numerical means are considered.

Dorst recently concludes that the measurement problem of standard quantum mechanics (SQM) dissolves if we accept Humeanism about laws of nature. In this Comment, I argue that his analysis of the so-called nomological gaps of SQM is seriously flawed, and a more complete analysis does not support his conclusion.

A superluminal quantum-vortex model of the electron and the positron is produced from a superluminal double-helix model of the photon during electron-positron pair production. The two oppositely-charged (with Q = ±e sqrt (2/α) = 16.6e) open-helix spin-½ half-photons compose the double-helix photon. These half-photons separate and curl up their separated superluminal single-helical trajectories to form an electrically-charged superluminal closed-helix spin-½ quantum-vortex electron model and a corresponding positron model. The helical radius and the Dirac equation's zitterbewegung angular frequency of the quantum vortex electron and positron models equal the helical radius and zitterbewegung angular frequency of the two spin-½ half-photons, each of energy E = mc^2 , that composed the double-helix photon model of energy E = 2mc^2 from which the electron and positron models were produced. The photon and electron models are also compatible when a photon of energy E > 2mc^2 produces a relativistic electron-positron pair. Implications of the quantum vortex electron model for electron stability are discussed.

Movement/propagation through the “Dark Matter”:
Effects the surrounding by propagation through “Dark matter” particles creating “waves” in a manner similar to a Ship/boat moving in water creating waves

When two ships/boats (in our case two objects) move in parallel (in 4th dimension) to each other in the same direction, they experience a lateral pressure due to which the ships/boats tend to come closer to each other. This is explained by Bernoulli's theorem. This greater lateral pressure forces the ships/boats to come closer to each other and they may even collide
In our case the ships/boats are any aggregate of “Atoms” – any kind of an object
The “Sea” is the “Dark Matter”
Bernoulli's theorem is named after Daniel Bernoulli

The so-called Many Worlds Interpretation of quantum mechanics has been extant now for nearly sixty years, beginning as H. Everett III’s doctoral dissertation in 1957 [?], with further contributions by B. DeWitt and N. Graham in their 1973 book, The Many Worlds Interpretation of Quantum Mechanics [?]. The Everett approach takes quantum mechanics both realistically and as a stand-alone, autonomous theory of the world, not in need of a separate theory of measurement to bridge the apparent gap between the deterministic evolution of the wave-function in a highly abstract, probabilistic space and empirically observable statistics in the laboratory. Instead, Everett proposed that all of the apparently contradictory macroscopic results assigned some finite probability by the theory are equally real, coexisting in distinct sets of relative states. DeWitt and others later identified these clusters of mutually consistent relative states with distinct and co-existing worlds or branches of the w...

The true test of entanglement is not Bell’s inequalities which is founded upon faulty assumptions.  The true test is whether so-called entangled particles can affect each other at a distance. To demonstrate this, one particle must be changed and the other must change accordingly to manifest inverse correlation.  Furthermore, particles must follow the rules of entanglement, the main one being that particles must be oriented in such a way as to follow conservation laws, such as Conservation of angular momentum.  In the case of electrons, the particles must be 180-degrees apart (spin up/spin down) relative to each other.  There is some debate about how photons obey conservation of angular momentum.  Some say that they must be 180-degrees apart in polarization like electrons, and others say that they must be 90-degrees apart.  Those who favor 90-degree separation argue that a light wave vibrates in opposite directions so that a wave polarized at 0 is also polarized at 180 as it vibrates back and forth on the same axis.

Werner Heisenberg’s 1925 paper “Quantum-theoretical re-interpretation of kinematic and mechanical relations” marks the beginning of quantum mechanics. Heisenberg famously claims that the paper is based on the idea that the new quantum mechanics should be “founded exclusively upon relationships between quantities which in principle are observable”. My paper is an attempt to understand this observability principle, and to see whether its employment is philosophically defensible. Against interpretations of ‘observability’ along empiricist or positivist lines I argue that such readings are philosophically unsatisfying. Moreover, a careful comparison of Heisenberg’s reinterpretation of classical kinematics with Einstein’s argument against absolute simultaneity reveals that the positivist reading does not fit with Heisenberg’s strategy in the paper. Instead the complain that electron orbits are unobservable should be understood as a criticism of the causal inefficacy of orbital electron motion in Bohr’s atomic model. I conclude that the tacit philosophical principle behind Heisenberg’s argument is not a positivistic connection between observability and meaning, but the idea that a theory should not contain causally idle wheels.

(M.A.-Abschlussarbeit, Wiener Rupert-Riedl-Preis 2019)

Schon Erwin Schrödinger hat sich mit der Frage der Gesetzlichkeit der Natur auseinandergesetzt, wie ein endlicher menschlicher Geist zu einer Formulierung von Gesetzen der Natur gelangen kann, worin der konstruktive Beitrag der menschlichen Subjektivität zu unserem objektiven Bild von der Natur besteht, worin die Relationen zwischen Erkenntnissubjekt und Naturobjekten bestehen, welche uns eine Wirklichkeitserschließung möglich machen. Es fragt sich, wie das Bild von der Natur im Denken des menschlichen Ichs überhaupt entstehen kann und wie die Welt durch die Betrachtung des menschlichen Geistes Bedeutung erlangen kann.

Es lässt sich außerdem mit Erwin Schrödinger fragen, wie natürliche Außenwelt und Bewusstsein aufeinander bezogen sind und in welchem Verhältnis sie aus der Perspektive des menschlichen Denkens und Vorstellens zueinander stehen. Bei der Reflexion dessen lässt sich die Annahme von Moritz Schlick stark machen, dass das philosophisch Geistige in der naturwissenschaftlichen Erkenntnis selbst zu suchen ist. Ebenso kann man sich bei der Reflexion solcher Fragen der Annahme von Karl Raimund Popper anschließen, dass es sich bei den von uns vorgestellten Gesetzen der Natur um vom menschlichen Geist erschaffene Idealisierungen der Welt handelt, welche wir als Fangnetze auswerfen, um den Kosmos einzufangen, wodurch wir versuchen analog zu einem Musikstück die Natur in den Rhythmen ihrer Strukturen zu erfassen.

Ähnlich ließe sich mit Werner Heisenberg vermuten, dass etwa die Quantentheorie sich als bedeutsam für ein umfassendes Weltverständnis erweist, indem sie auf die für diese Welt grundlegenden Strukturen und platonischen Ideen hinweist. Damit muss auch das Verhältnis von Geist und Materie neu bestimmt werden, wobei jemand wie Carl Friedrich von Weizsäcker diesbezüglich auf das durch die moderne Physik gewandelte Bild vom Ganzen dieser Wirklichkeit eingegangen ist, indem er versucht hat die Einheit der Natur zu rekonstruieren auf der Grundlage der Auffassung, dass die Quantentheorie als fundamentale Theorie für unsere Naturerkenntnis in der Gegenwart anzusehen ist und damit auch eine Theorie des menschlichen Wissens über die Welt insgesamt darstellt.

Damit stellt Weizsäcker schließlich die Frage nach dem Verhältnis von Sein und Wissen überhaupt, wobei die Zeit als Horizont menschlichen Wissens auftrete und die Quantentheorie als eine Logik der Zeitlichkeit die Bedingungen für die Möglichkeit von Wissen angebe und eben dadurch das Sein in seiner naturgesetzlichen Einheit bestimme. Die verschiedenen Erscheinungen der Welt stellen sich dann nach Weizsäcker als zeitliche Erscheinungen des Seienden im Bewusstsein dar. Die Wissenschaft untersuche die Realität in ihrer Vielfalt als Gegenstand des Wissens, welches menschlichen Subjekten zukommt und sich zeitlich entwickelt, wobei die Natur selber eine geschichtliche Bedingung für die Möglichkeit von wissenden Subjekten darstellt und ein philosophisches Bewusstsein die Zeitlichkeit allen Wissens zu bedenken hat.

Jene Geschichtlichkeit der Natur zeigt sich seit jeher im Bereich des Organischen, in welchem die der natürlichen Auslese entspringende evolutionäre Variation und die Unvorhersagbarkeit zukünftiger Phänomene als besonders kennzeichnend in das Blickfeld rücken, wobei sich offenbart, um mit Ernst Mayr zu sprechen, dass das Lebewesen Mensch als sehr unwahrscheinlich erscheinen muss und dennoch dem Planeten Erde mehr oder weniger bloß „passiert“ ist. Jener Mensch untersteht dabei, wie auch Jacques Monod ausgeführt hat, genauso wie alle anderen Lebewesen in der Evolution der Zusammenwirkung von Zufallsereignissen auf der mikroskopischen Ebene und Selektionsbedingungen auf der makroskopischen Ebene.

Somit lässt sich dann auch mit Konrad Lorenz der konsequente Schluss ziehen, dass auch der menschliche Erkenntnisapparat als ein Objekt der Realität mit seinen Denkformen und Anschauungsweisen aus der Auseinandersetzung mit der Umwelt und der Anpassung an ihre Bedingungen hervorgegangen ist. Damit lässt sich auch etwa mit Adolf Portmann der Glaube, dass die Natur den Menschen „entlassen“ haben, durchaus bezweifeln.

So hat dann Rupert Riedl jene „Strategien“ der Evolution aufgedeckt, welche bei der Entwicklung der Komplexität dieser Realität von der materiellen und der organischen Ebene bis hin zur geistigen und soziokulturellen Ebene maßgeblich sind und durch welche sich das Leben organisiert. Dabei zeigt sich nach Riedl, dass der geschichtlichen Ordnung der Natur und der in ihr waltenden Auslese auch die Ordnung des menschlichen Denkens entspringt, wodurch die organische Evolution zur Ausdifferenzierung eines bestimmten Hypothesensystems in uns geführt hat. So zeigt also Riedl, wie sich entlang materieller Gesetzlichkeiten der menschliche Geist entwickelt und differenziert hat und durch die Stammesgeschichte auch das menschliche Vorstellen in seinem Vermögen ausgeformt worden ist.

Nach Weizsäcker zeichnet sich Materie durch die Eigenschaft aus, dass sie möglicher Gegenstand des menschlichen Denkens sein kann. Weizsäcker zufolge hat die moderne Physik philosophisch gesehen das Verdienst, erkannt und wieder der Aufmerksamkeit zugeführt zu haben, dass bezüglich des Seins „überhaupt eine Frage zu stellen“ ist, weshalb das Problem der modernen Physik ein solches der Ontologie wäre. Die Quantenphysik könnte sich nach Weizsäcker als jene „Theorie des überhaupt begrifflich Erkennbaren“ und „allgemeine Wissenschaft des Verstandes“ herausstellen. Die Quantenphysik als „Logik objektivierbarer Erfahrung“ bietet nach Weizsäcker eine neue Herangehensweise an „das Seiende zu verstehen“.

Riedl sieht in der Evolutionsbiologie die Möglichkeit einer objektiven Betrachtung des „Werdens der Vernunft“ im Sinne eines kosmischen Prozesses, indem sie es ermögliche den „stammesgeschichtlichen Grundlagen“ der menschlichen Vernunft nachzugehen, um zu erfahren, für die Bewältigung welcher Art von Lebensaufgaben die menschlichen Anschauungsformen von der Selektion ausgewählt worden sind. So hätten sich nach Riedl auch im Menschen bestimmte „ratiomorphe Anlagen“ ausgebildet, durch welche die Grundstrukturen der Welt gespiegelt werden, wodurch der Erkenntnismechanismus des menschlichen Bewusstseins auf einem angeborenen Lehrmeister beruht. So wendet sich Riedl in seiner „evolutionären Theorie der Erkenntnis“ einer objektiven Beschreibung der „naturgesetzlichen Evolution des Bewusstseins“ zu, wobei die individuell „angeborenen Anschauungsformen“ des menschlichen „Weltbildapparates“ als aposteriorische „Selektionsprodukte“ des genetischen Lernens beschrieben werden.

Weizsäcker empfiehlt ausgehend von der mathematischen Physik der Gegenwart eine Rückbesinnung auf den Kantianismus und den Platonismus und sieht durch das gewandelte Denken der modernen Naturwissenschaft eine idealistische Erkenntnistheorie als bekräftigt an. Riedl sieht ausgehend von der Evolutionsbiologie und durch die Möglichkeit der natürlichen Erklärung menschlichen Denkens eine idealistische Erkenntnistheorie sowie platonistische und kantianische Ansätze als überholt an.

Weizsäcker und Riedl versuchen in ihrem Blick auf die logisch-empiristische Erkenntnis- und Wissenschaftstheorie eines Carnap und eines Popper bei der Besprechung von Fragen nach der Möglichkeit menschlicher und wissenschaftlicher Erkenntnis alternative Wege zu gehen, indem Weizsäcker gegenüber den analytisch-empiristischen Zugängen der konventionellen Wissenschaftstheorie einen mehr transzendentalen und holistischen Zugang vorzieht und Riedl im Kontrast zu den „logizistischen“ Zugängen der etablierten Wissenschaftstheorie für einen evolutionären und mehr dynamisch-systemischen Zugang zur philosophischen Diskussion menschlichen und wissenschaftlichen Wissens plädiert.

This book analyzes metaphysical consequences of the quantum theory of many particles with respect to the fundamental notions of identity, individuality and discernibility. The main focus is on the proper interpretation of the quantum formalism in relation to the role of permutation invariance and the adequate representation of the properties of individual subsystems. Two main approaches to the issue of the individuation of quantum particles are distinguished and thoroughly discussed.  These approaches differ radically with respect to their metaphysical consequences – while one of them implies the complete indiscernibility of quantum particles of the same kind, the other one restores the possibility of discerning individual particles by their properties. We connect the problem of quantum individuation and discernibility with an analysis of the concept of quantum entanglement, and we also discuss identity over time and in counterfactual scenarios.

The principal issues concerning the foundations of physics are how to solve the puzzle of the apparent discrepancy between the theoretical frameworks of classical spacetime physics and quantum microphysics as well as, in particular, how to clarify the meaning of the notion of a ʻmechanical stateʼ. I argue that the element that constantly produces the so-called quantum paradoxes is a straightforward, classical, i.e. nonrelational and noncontextual interpretation of a quantum state, which at a single point makes almost all quantum effects, such as the delayed-choice entanglement swapping, classically deviant or obscure. Quantum theory, above all, demands a radical generalization of the principle of relativity, and the relational quantum events (q-events) are extremely different from the classical non-relational (spacetime) c-events. However, this theoretical shift is hard to implement without significant remodelling of the ontological convictions concerning the preferred interpretation of mechanics itself, which is commonly founded on the invariant ʻelements of realityʼ (evolving-in-time atomic states of affairs) scheme and substantialist imagery. This is a strong argument in favor of structural approaches in fundamental physics and a purely time-symmetric formulation of quantum mechanics.

LUMINA CELUI NEVAZUT. O privire teologică în raţionalitatea Creaţiei şi teoriile ştiinţifice recente despre Univers, 2 volume, 1100 p, în colecția Știință, Filosofie, Teologie - Dialog pentru cunoaștere, colecție coeditată de Editura Basilica a Patriarhiei Române, Editura Universității Alexandru Ioan Cuza din Iași și Editura Universității din București.

For a long time, one of my dreams was to describe the nature of uncertainty axiomatically, and it looks like I've finally done it in my co∼eventum mechanics! Now it remains for me to explain to everyone the co∼eventum mechanics in the most approachable way. This is what I'm trying to do in this work. The co∼eventum mechanics is another name for the co∼event theory, i.e., for the theory of experience and chance which I axiomatized in 2016 [1, 2]. In my opinion, this name best reflects the co∼event-based idea of the new dual theory of uncertainty, which combines the probability theory as a theory of chance, with its dual half, the believability theory as a theory of experience. In addition, I like this new name indicates a direct connection between the co∼event theory and quantum mechanics, which is intended for the physical explanation and description of the conict between quantum observers and quantum observations [4]. Since my theory of uncertainty satises the Kolmogorov axioms of probability theory, to explain this co∼eventum mechanics I will use a way analogous to the already tested one, which explains the theory of probability as a theory of chance describing the results of a random experiment. The simplest example of a random experiment in probability theory is the " tossing a coin ". Therefore, I decided to use this the simplest random experiment itself, as well as the two its analogies: the " "flipping a coin " and the " spinning a coin " to explain the co∼eventum mechanics, which describes the results of a combined experienced random experiment. I would like to resort to the usual for the probability theory " coin-based " analogy to explain (and first of all for myself) the logic of the co∼eventum mechanics as a logic of experience and chance. Of course, this analogy one may seem strange if not crazy. But I did not come up with a better way of tying the explanations of the logic of the co∼eventum mechanics to the coin-based explanations that are commonly used in probability theory to explain at least for myself the logic of the chance through a simple visual " coin-based " model that clarifies what occurs as a result of a combined experienced random experiment in which the experience of observer faces the chance of observation. I hope this analogy can be useful not only for me in understanding the co∼eventum mechanics.

The most original and shocking interpretation of Lucretius in the last 40 years.

Thomas Nail argues convincingly and systematically that Lucretius was not an atomist, but a thinker of kinetic flux. In doing so, he completely overthrows the interpretive foundations of modern scientific materialism, whose philosophical origins lie in the atomic reading of Lucretius' immensely influential book De Rerum Natura.

This means that Lucretius was not the revolutionary harbinger of modern science as Greenblatt and others have argued; he was its greatest victim. Nail re-reads De Rerum Natura to offer us a new Lucretius--a Lucretius for today.

Decoherence is widely felt to have something to do with the quantum measurement problem, but getting clear on just what is made diffcult by the fact that the "measurement problem", as traditionally presented in foundational and philosophical discussions, has become somewhat discon- nected from the conceptual problems posed by real physics. This, in turn, is because quantum mechanics as discussed in textbooks and in founda- tional discussions has become somewhat removed from scientific practice, especially where the analysis of measurement is concerned.
This paper has two goals: firstly (sections 1-2), to present an account of how quantum measurements are actually dealt with in modern physics (hint: it doesn't involve a collapse of the wavefunction) and to state the measurement problem from the perspective of that account; and secondly (sections 3-4), to clarify what role decoherence plays in modern measure- ment theory and what eect it has on the various strategies that have been proposed to solve the measurement problem.

Schrödinger's philosophy of quantum mechanics gives a comprehensive account of Erwin Schrödinger's successive interpretations of quantum mechanics, insisting on their final synthesis in the 1950's.
The book shows that the widespread view according to which Schrödinger was "conservative" in his approach of quantum mechanics is ill-founded. A rational reconstruction of Schrödinger's innovative interpretation of the quantum theory in the 1950's, including his insistance on field quantization, is undertaken. His apparently conflicting attitudes towards realism (which combine Mach's positivism and realism of theoretical entities) are reconciled in the framework of S. Blackburn's "quasi-realism". Schrödinger's rejection of corpuscles, and his adoption of wave-like entities instead, is shown to be a by-product of his phenomenalist conceptions of material bodies and of his quasi-realist attitude towards theoretical entities. Then, his views on the measurement problem are compared with current no-collapse interpretations (especially Everett's and Van Fraassen's). Finally, Schrödinger's and Bohr's positions are systematically contrasted. The difference between Bohr's combination of holistic and dualistic analysis of the measurement process (contextual phenomena combined with classical-quantum functional cut), and Schrödinger's parallelist conception (sequence of experimental events - unitary evolution of the wave function), is emphasized.

KÂİNATIN SIRRINI KEŞFEDEN KİTAPLARLA TANIŞIN!

- 1000 Adetle Sınırlı Olan Prestij Baskı ve Geliştirilmiş Versiyon -

Olağanüstü Bir Hazinenin Keşif Yolculuğu: Risale-i Nur Eğitim Programı

Risale-i Nur Eğitim Programı Temel/Kaynak Kitabı ve Akademik Ders Müfredatı

Kitap çalışmasının detaylı takdiminin ve kitaba nasıl ulaşacağınıza dair bilgilerin yer aldığı sayfa:

https://risaleinuregitimprogrami.com/kitap-calismalari/

KİTAP TAKDİMİ:

Bu kitapta büyük bir hakikati arama ve bulma macerasına davetlisiniz. Hayalî ve zihinsel bir keşif yolculuğunda bize eşlik etmenizi arzu ediyoruz. Seyahat biletlerinizin ise tek bir ücreti var:

Gerçeğin arayışında kuvvetli bir merak duygusu…
İnsanın, hayatın, kâinatın ve dinin yüksek hakikatini keşfetmek… Aklen, ruhen ve kalben gelişim yolunda ilerlemek…Bulunduğumuz dünyayı anlamlandırmak… Hiç olmadığı kadar şaşırtıcı bir farkındalık kazanmak…İlahî teknolojinin işleyiş mekanizmasını anlamak… Muhteşem bir zihinsel yolculuk… Hayret verici gerçekler…

Hepsi ve Daha Fazlası Sizi Bekliyor! Olağanüstü Bir Keşif Yolculuğu İçin Bizimle Gelin!

Bu çalışma, sizi içerdiği yüksek hakikatler ve büyük ilmî keşiflerle şaşırtacak, bazılarınıza "Şimdiye kadar nasıl olur da duymamışım! (ya da gerçek anlamda keşfedememişim)" dedirtecek, dünyanın her köşesinde ve her kesim insanda hayranlık uyandıran inanılmaz bir eserle tanıştırmak için kaleme alındı.

İşte kâinatın bilinmez ve gizli kalmış esrarı olan ve insanlığın sürekli merak ettiği Varoluşun Üç Temel Sorusu:

"Bu kâinat ve içindekiler nereden geldi, nereye gidecekler ve burada ne için bulunuyorlar ve vazifeleri nelerdir? Yani biz burada ne yapıyoruz?"

Eserlerin İnceleme Konusu: Bir insanın en önemli meselesi olan bu üç temel sorunun cevabını, ilahî vahyin ışığı ve aklın ortak rehberliği ile; aklî deliller kullanarak doğru olarak vermektir.

Tüm insanlığın ihtiyacı olan ve varlığın temel gerçekliğini arayan herkese hitap eden ve bilim dünyasını ve bilim insanlarını daha da derinden ve yakından ilgilendiren ve ilahî vahyin eliyle getirilen yüksek hakikatler, bu eserlerle yeniden keşfediliyor ve aklî metotlarla tamamen ispat ediliyor. Özellikle kuantum fiziğinin ve astronominin günümüzde geldiği aşamada, tam da en ileri noktaya gidilerek eşyaya, kâinata ve insana dair olan üç temel soruya cevap arandığı günümüzde; bilim ve bu eserler, artık aynı alana giren konuları incelemektedirler ve aynı çalışma sahasını paylaşmaktadırlar.

İçinde bilime ve öğrenmeye dair, karşı konulmaz bir merak ve tutku bulunan insanlar için manevî bir ilim hazinesi olan bu eserlerin adı: RİSALE-İ NUR'dur.

Sizi büyük bir hazinenin kapısından içeriye davet ediyoruz ve anahtarını da bu çalışmamızla elinize veriyoruz.

Lütfen İçeriye Buyrun!

The status and justification of the quantum equilibrium hypothesis (QEH) in Bohmian mechanics is "a rather delicate matter". In this paper, I present a new analysis of this hypothesis. It is argued that the QEH should be regarded not as a mere initial condition but more appropriately as one part of the law of motion. Moreover, it is more reasonable and simpler to assume that the QEH holds true consistently at all time. The resulting theory is a many-worlds theory of random discontinuous motion of particles in three-dimensional space. This new theory agrees with experiments, and it is arguably the simplest realist version of quantum mechanics.

Introduction

According to many indigenous cultures, the figures known as tricksters are those beings who can cross boundaries, even in consciousness, during or even in the absence of ritual and ceremony (Krippner, 2005). Most modern theories are not able to account for chance events that seem random, but this unsettling and sometimes wildly chaotic—even violent—agent of change is at the center of what is considered “reality” by many cultures. (Chaos theory is the notable exception, and I will discuss that.) I will take the example of the trickster as a phenomenological representative of an agent of change in the lived experience.

In seeming contrast, chaos theory is based on discovered mathematical patterns within seemingly random events. It states that there is surprising order within events that seem disorderly or chaotic. It is the empirical stream of the same sea of change. Very simply put, chaos theorists hold that systems, even the organic, even the seemingly random, are predictably measured. It is interesting to note that Niels Bohr felt only order exists in the world, order of “indefinitely high degree” (Talbot, 1991, p. 177).

In this paper I shall compare chaos theory and the trickster. I maintain that the two are two sides of the same coin, as it were. That is, while chaos deals with the patterns in seemingly arbitrary events, the trickster, which seems to appear at random times of stagnation, actually arrives at predictable times. I argue that both are required for a full picture of human development. This is important in the study of consciousness as its orderliness is a sign of intelligence and lawfulness. As Kremer (2012a) states: “In fact, we live in a narrative universe….We humans are storytellers engaged or confronted with the narrative of the culture(s) we inhabit” (p. 6; emphasis in original). How we tell our story determines how we frame our reality.

Ce premier volume du dossier d'habilitation à diriger des recherches expose l'unité de mon travail depuis la maîtrise (nouvellement nommée Master 1) et résume quelques-uns de mes principaux travaux depuis la thèse de doctorat "Sens et connaissance". Les quatre sections qui composent ce mémoire de synthèse correspondent aux quatre rubriques du Volume 2, où sont réunis des travaux publiés. C'est pourquoi elles s'intitulent respectivement "Études simondoniennes", "Études de philosophie française contemporaine", "Études de philosophie allemande contemporaine" et "Publications préparatoires à La Société de l'invention/La Philosophie du paradoxe".

At the onset of quantum mechanics, it was argued that the new theory would entail a rejection of classical logic. The main arguments to support this claim come from the noncommutativity of quantum observables, which allegedly would generate a non-distributive lattice of propositions, and from quantum superpositions, which would entail new rules for quantum disjunctions. While the quantum logic program is not as popular as it once was, a crucial question remains unsettled: what is the relationship between the logical structures of classical and quantum mechanics? In this essay we answer this question by showing that the original arguments promoting quantum logic contain serious flaws, and that quantum theory does satisfy the classical distributivity law once the full meaning of quantum propositions is properly taken into account. Moreover, we show that quantum mechanics can generate a distributive lattice of propositions, which, unlike the one of quantum logic, includes statements about expectation values which are of undoubtable physical interest. Lastly, we show that the lattice of statistical propositions in classical mechanics follows the same structure, yielding an analogue non-commutative sublattice of classical propositions. This fact entails that the purported difference between classical and quantum logic stems from a misconstructed parallel between the two theories.

The article is a critical review of two methodological approaches presented in David Chalmers’ book Conscious Mind: In Search of a Fundamental Theory. The first one is a problem of possible applications of quantum mechanics in the search for consciousness; the second one is its reversal, i.e. problem of possible applications of the research on consciousness in the study of quantum mechanics. Author presents shortly the history of the connection between mind and quantum mechanics, then describes Chalmers’ views on the subject and finally proposes a criticism of them. The issues under discussion are relatively fresh, quantum mechanics theory is approximately 100 years old, and modern, interdisciplinary approach to consciousness is almost equally new. The idea of their connection appeared around the time of the first formulation of quantum physics. Today, many philosophers, Chalmers included, are enthusiastic about the potential of quantum mechanics to face the “hard problem of consciousness”; all the more so because they are convinced of the major role that consciousness plays in quantum physics.