From the computationalist perspective, the Many Worlds Interpretation is simply incomplete: no collapse -- no conscious experience. Vikoulov, available now on amazon. If given a choice between M-theory and the Pilot Wave theory, most respectable scientists would probably choose the former.
It would also be like trying to compute the Universe on a classical digital computer which is not only a step backwards in our understanding of the world but a logical impossibility. Many Worlds and Pilot Wave interpretations are completely deterministic which cannot be right in the world based on probabilities at all levels.
A s we've discussed elsewhere, ' syntactic freedom ' of expression is what defines us as freewilling conscious entities amidst our inherently probabilistic reality. This is perhaps the main reason why the Copenhagen interpretative camp has been on the right track since the discovery of quantum mechanics in the roaring 20's of the past century. Bear with me , I have good news and bad news for the Many Worlds interpretative camp. The good news is that indeed one can assume the God's eye perspective on our reality where all conceivable and inconceivable timelines and events happen.
In this view, perhaps, our entire Universe can be "perceived" as an elementary particle of sorts in a universe up. The bad news for MWI supporters is that this God's eye view has nothing to do with your conscious experience. Just like absent-minded people may get stuck in revolving doors, MWI-ers get stuck "forever" in the tourniquet never to exit. As for the Bohmian Mechanics camp, I'm afraid I only have the bad news.
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Not only the Universe is presumed to be reduced to a mechanical system but free will and consciousness are consequently reduced to a by-product of mechanistic interactions. If our world can't be possibly computed on a classical digital computer, how can this be done when the Bohmians reduce it to an "abacus"? We all are internal dynamic energy of the Universe — and it's not even a metaphor — there would be no dynamics whatsoever in the absence of us subjective participants.
Years ago Many Worlds interpretation was making more sense to me up until I gradually drifted to the Copenhagen camp. At the moment, I find more appealing the Cybernetic Interpretation by Ross Rhodes, introduced in coincidentally same year the movie The Matrix came out , followed by QBism, agent-centric interpretation proposed by Christopher Fuchs in , and backed up by the Relational Interpretation by Carlo Rovelli, Instead, all physical quantities — the entire physical world — are relative to the observer, in a way analogous to motion.
This is motivated by the fact that, according to quantum theory, different observers can account differently for the same sequence of events. Moreover, since both thoughts and perceptions are mental in essence, this line of reasoning points to mind as the primary substrate of Nature, the discernible states of which constitute information. The latest interpretative model, Quantum Bayesianism, or QBism, is the combination of quantum mechanics and subjective Bayesianism which views probability as a way to quantify agent-specific degrees of knowledge and future anticipation.
This fusion is inspirited both by philosophical arguments for Bayesianism and its potential for dissolving some of the notorious quantum mechanical paradoxes. This is one of the points where QBism makes a crucial departure from the Copenhagen Interpretation. Since the wave function encodes probabilities, the conclusion is that the wave function itself must be agent-specific, i. Information-based interpretations of quantum mechanics, Digital Physics, the Holographic Principle, and the Simulation Hypothesis have endured and indeed grown immensely in popularity over the past few decades, making them major contenders in the scientific arena.
Why simulation and computation make for such handily functional equivalence is that they offer a sought-after framework for solving the paradoxes of quantum mechanics. Nonetheless, quantum mechanics remains the most mathematically precise framework of how natural phenomena behave. Reality is information, and so are we. A simulation is part of the reality that simulates it — and everything we further simulate is reality from the perspective of those being simulated. In actuality, there is no objectivity — only a subjective perspective on things, i. Ultimately, any experiential reality is an observer-centric virtuality.
But not to worry for the cat — subjectively, the cat or a physicist taking its place is always alive thanks to another thought experiment known as the 'Quantum Suicide'. Look them up if you're not familiar with any of them.
You can challenge me on how to interpret this thought experiment but my conclusion is that it has clearly demonstrated that a subjective not objective, or 'no collapse' as MWI-ers would claim wave function collapse is what determines the outcome of any observation. The subjective collapse QM interpretations such as Cybernetic Interpretation and QBism seem to get additional support of late. Rhodes argues that quantum physics resembles the deep "code layer" underlying our physical reality. For instance, quantum non-locality makes a lot of sense if you assume that all information processing for the universal hypercomputer is being done by its central GPU.
In the quantum world, particles can pass through solid walls, be in two places at once, instantly communicate over infinitely large distances, and affect their past counterparts just as easily as they affect the future ones. We spend the vast majority of our lives interacting with things that obey classical physics, i. When quantum physics departs from that, all of it seems incredibly weird. All above mentioned QM interpretations are aimed to decipher this mathematical equation as to how it actually means when describing reality presented to us by our measurements.
What does it even mean? This means that spacetime is not smooth and continuous as Einstein hypothesized ad hoc but it turns out that spacetime is discretized and emerges from the substructure of reality: information, more specifically observer experiential data streams. Notoriously counterintuitive quantum effects include wave-particle duality, quantum entanglement, quantum tunneling, retrocausality, and overall non-linearity of quantum systems, just to name the few usual suspects.
Classical and quantum physics are well-defined in their respective realms, but grander questions have troubled physicists for decades: What links these two opposing views of reality? Why do the fundamental laws of classical physics fail at the quantum level, and can they ever be reconciled? The von Neumann—Wigner interpretation, proposed in , the first of its kind to be described as "consciousness causes collapse [of the wave function]", is an interpretive model of quantum mechanics in which consciousness is postulated to be necessary for the completion of the process of quantum measurement.
If the act of observation is directly tied with consciousness and results in the subjective collapse of the wave function, how are the probabilities converted into an actual, sharply defined classical outcome? As we've discussed elsewhere many reasons why decoherence cannot account for the transition from quantumness to classicality of subjective experience we can reiterate the main argument here. In other words, it neither causes the [objective as intended] wave function collapse nor solves the measurement problem.
First introduced in by the German physicist H. Dieter Zeh with Many-Minds interpretation, the concept of decoherence is actually useful for functional quantum computers when researchers try to isolate the quantum processing unit in order to prevent quantum leakage. Entanglement is understood as an inevitable result of any interaction between two quantum objects. And yet, decoherence, physicalists insist, is an essential mechanism of the quantum-classical transition. To show quantum behavior, such as interference, superposition and entanglement-induced correlations, they say, any object, no matter how big it is, depends only on how entangled it is with its environment.
But, as we have established, the entire Universe is deep down non-local at the sub-quantum level, that is entangled. What are we missing here? Again, the answer is: the conscious observer. However, since the s, research in the field of quantum entanglement has suggested that at the subatomic and even deeper sub-quantum levels, everything might indeed be connected. At a fundamental level of reality, there may be no such thing as place, no such thing as distance, and no such thing as time but only information.
As the quantum theory shows, our entire Universe is deep down non-local.
Ontological Enigmas: What is the True Nature of Reality?
It's one and the same with non-local consciousness. How so? Research has shown that consciousness is non-local, a scientific way of alluding to a connection within a higher dimensional order. Matter has also been shown to be non-local, which hints that matter might be an expression of consciousness. The non-locality of our physical world has been proved by John S.
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Bell in by the famously known Bell's theorem and confirmed by experimental results obtained since the early s. This theoretical and experimental evidence dispelled the Einstein—Podolsky—Rosen EPR paradox , and with it, 'local realism'. But then one reads a bit of quantum mechanics, and suddenly the answer is less clear. Quantum mechanics, now just over years old, describes the universe very differently from so-called classical physics the physics of Isaac Newton. In classical physics, particles have clearly defined positions and speeds.
Those probabilities are governed by an abstract mathematical entity known as the wave function. And so, quantum mechanics appears to place a special emphasis on the act of observation — and thus, perhaps, on the human beings who carry out the observations. Some quantum theory pioneers, like Niels Bohr and Werner Heisenberg, believed that the central role of probabilities meant that quantum mechanics is ultimately about knowledge.
Physics concerns what we say about nature. If [the many-worlds interpretation] is right, Smolin lived and died on September 2, ; each statement is true, but in a different world. The theory, rather awkwardly, seems to involve us. The view that Bohr and Heisenberg endorsed became known as the Copenhagen interpretation, after the city where the two men collaborated. This is the de Broglie-Bohm interpretation named after two other early quantum thinkers , also known as pilot wave theory.
But quantum mechanics — including the pilot wave version — is inherently nonlocal. Smolin is drawn to pilot wave theory, but cautions that it, too, has its problems. For starters, the wave function has no geographical limits. At the last minute, he re-booked for a later flight.
The plane he would have been on crashed off Nova Scotia, killing all on board. There are other interpretations of quantum theory besides Copenhagen and pilot waves.
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In the many-worlds view, the wave function never collapses; rather, every time a quantum system can evolve in one way or another, it does both. Everything that can happen does happen — but in separate universes. If MWI is right, Smolin lived and died on September 2, ; each statement is true, but in a different world.
In brief, he finds every version of quantum mechanics unsatisfying. The problems come up when we ask what the theory means. What do we mean when we speak of causes and effects? Are space and time real? Is one of them more fundamental than the other? On what might we anchor a fundamental physical description of the universe? Here, Smolin takes us back to the work of the 17th century German philosopher Gottfried Leibniz.
If things go well, Smolin will have made the universe safe for realism; if they go badly, he will have filled up quite a few notebooks for nothing.
It takes a lot of chutzpah to abandon the bulk of modern physics, and then build it back up in a more coherent fashion from first principles.