Quantum Mechanics and Relational Realism : Logical Causality and Wave Function Collapse

By the relational realist interpretation of wave function collapse, the quantum mechanical actualization of potentia is defined as a decoherence-driven process by which each actualization (in “orthodox” terms, each measurement outcome) is conditioned both by physical and logical relations with the actualities conventionally demarked as “environmental” or external to that particular outcome. But by the relational realist interpretation, the actualization-in-process is understood as internally related to these “enironmental” data per the formalism of quantum decoherence. The concept of “actualization via wave function collapse” is accounted for solely by virtue of these presupposed logical relations—the same logical relations otherwise presupposed by the scientific method itself—and thus requires no “external” physical-dynamical trigger: e.g., the Gaussian hits of GRW, acts of conscious observation, etc. By the relational realist interpretation, it is the physical and logical relations among quantum actualities (quantum “final real things”) that drives the process of decoherence and, via the latter, the logically conditioned actualization of potentia. In this regard, the relational realist interpretation of quantum mechanics is a praxiological interpretation; that is, these physical and logical relations are ontologically active relations, contributing not just to the epistemic coordination of quantum actualizations, but to the process of actualization itself. In the rapidly broadening and often turbulent wake of philosophical assessments and interpretations of the quantum theory, the task of comparison and contrast is greatly eased by considering the following: Any assertion as to the ontological significance of quantum mechanics— especially the relationship between wave function collapse and “reality” (observable or otherwise)—presupposes at least some commitment to the general Aristotelian concept of substance. Substance in this regard does PROCESS STUDIES 38.2 (2009) 340 not necessarily entail conventional conflation with the concept of physical matter; rather, it is understood to be “the essence of a thing . . . what it is said to be in respect of itself” (Metaphysics Z.4. 1029b14). Substance is the essence and definition of a thing such that the thing defined is further reducible neither physically or conceptually. The dipolar “actual occasion” of Alfred North Whitehead is perhaps the most revolutionary modern rehabilitation of the classical notion of substance for two reasons: First, the physical and conceptual features of the actual occasion are mutually implicative poles of a single substance rather than mutually exclusive essences of separate substances; and second, an actual occasion “in respect of itself ” can never be abstracted from its internal relations with other actual occasions. As applied to the interpretation of quantum mechanics, many of the more infamous conceptual difficulties—the measurement problem, the problem of state reduction, etc.—can be traced to an uncritical acceptance of the classical conception of substance, further speciated via the dualism of Descartes, into mutually exclusive physical and conceptual realities. Likewise, it can be argued that the Whiteheadian renovation of the classical concept of substance as a repudiation of Cartesian dualism paves a sound pathway around these difficulties—a pathway that is, by Whitehead’s own desiderata for speculative philosophy, both coherent and empirically adequate. Despite the displacement of Aristotelian physics with the modern scientific method and ultimately the quantum theory, the concept of irreducible units of “substance”—whether these be understood as units of energy and matter, conception, perception, psychophysical experience, or otherwise—remains the hypothetical object of modern, fundamental physics. Aristotle writes, “Definition and essence are primarily and without qualification of substances” (1030b4-6). And it is here, at the point of physically and mathematically defining the irreducible units of existence that the various ontological interpretations of quantum mechanics find their categories. Indeed, one could argue that the key philosophical implications of any particular interpretation of quantum mechanics ultimately derive from, or at least must be compatible with, the interpretation’s particular definition—implicit or explicit—of substance. It is no overstatement to suggest that every philosophically significant interpretation of quantum mechanics has entailed either a proposed refinement or repudiation of the Cartesian dual-substance metaphysical scheme which today remains tacitly paradigmatic in the popular, scientifically informed Western worldview. By this dualistic paradigm, substance is either a unit of thought or a unit of physical extension. If the latter, it falls completely within 341 Epperson/Quantum Mechanics and Relational Realism the purview of physics; if the former, it is typically understood as transcending a purely physical reductive definition. Whether or not a particular interpretation of quantum mechanics makes reference to the issue, careful attention to an interpretation’s implicit or explicit definition of “substance”—that is, how the interpretation defines the fundamental quantum actuality as “final real thing”—is crucial to any meaningful philosophical exploration of the interpretation. In that regard, one finds four general categories of ontological interpretation of quantum mechanics: Transcendental realist interpretations By these interpretations, quantum mechanics is understood to describe not the substance of Nature, but rather how we coordinate our experiences of Nature. By this admonition, the difficulty of mutually exclusive ontological substances—physical and mental, extension and conception— is relieved by the concept of mutually exclusive and complementary epistemic coordinations of experience. Wave function collapse by such interpretations signifies only the epistemic schematization of our physical and conceptual experiences of Nature, rather than revealing anything about the substance of Nature herself. While the reality of Nature is acknowledged in these interpretations, no claim is made that quantum mechanics in any way qualifies the substance of reality in the Aristotelian sense, “in respect of itself ”—e.g., as physically or mentally substantial. Examples of such interpretations include that given by Niels Bohr, who wrote, “In physics, our problem consists in the co-ordination of our experience of the external world” such that “in our description of nature the purpose is not to disclose the real essence of phenomena but only to track down as far as possible relations between the multifold aspects of our experience” (Bohr, Atomic 18). The Relative State Interpretation of Hugh Everett (more commonly known as the “Many Worlds Interpretation” or MWI) is another example, in the sense that “reality” is defined as the totality of all co-actual (or “compossible” in the Leibnizian sense) worlds. Physical or conceptual experiences of one particular world—e.g., a particular physical “law”—reveal nothing of the “substance” of reality “in respect of itself ” since as a totality, Nature wholly transcends any particular physical and conceptual qualifications relative to some “particular” actual world. PROCESS STUDIES 38.2 (2009) 342 Omniphysical realist interpretations These interpretations attempt to relieve the mutual exclusivity of thought and extension in Cartesian dualism, in particular, the role of “conscious observation” in wave function collapse, by the assimilation of “mental substance” to sheerly physical quantum substance. These might be considered classically reductionist or physicalist interpretations in the sense that they are reminiscent of the approaches to defining substance seen in many of the abstract materialist pre-Socratic philosophers: By defining the fundamental and presumably physical units of existence it was thought that any complex feature of Nature could then be accounted for as derivative. Common to many of these pre-Socratic physical reductionist interpretations was a fundamental physical force or energy that either acted upon or generated these irreducible units of existence—but (problematically) was itself not reducible to these. Modern examples of such an interpretation include the “pilot-wave” theories of Louis de Broglie (1927)1 and David Bohm (1952).2 In lieu of a collapsing wave function, these theories depict fundamental physical substance (again, in the Aristotelian sense of fundamental things-in-themselves) as point-particles that always occupy precisely defined and determinate regions of space—i.e., no quantum indeterminacy due to the mechanics of wave function collapse. Instead, the wave function is understood to be a mathematical description of a “pilot wave” that accompanies each particle, guiding its motion in a manner similar to that described by classical particle-field dynamics. Bohm called this hidden pilot wave the “quantum potential force.” A similar force is proposed in the Spontaneous Localization Interpretation of GianCarlo Ghirardi, Alberto Rimini, and Tulio Weber (GRW); theirs, however, is a physical, dynamical wave function collapse mechanism which they incorporate into the quantum theory via the addition of a stochastic term to the Schrödinger equation. This term represents a kind of Gaussian flash or pulse which then triggers the actualization of a potential outcome state of the system “hit” by the pulse. While the probability of a subsequent “hit” is conditioned by the shape of the prior wave function, thus allowing for the concept of conditioned physical causality, the fundamental process driving the hits is purely stochastic. By this interpretation, wave function collapse is no longer predicated upon the interaction of the system with some particular “observer.” Instead, Nature herself, via the stochastic Gaussian pulses,