But this is unacceptable because we really need to respect the fact that the human being is doing something when it is producing sensations, and unless we can adequately account for what it is doing, and separate the procedure, from the observation, our observations will be inaccurate.
There is an age-old argument for the immaterial soul, the tinted glass analogy. It's simple, and self-evident that unless you determine that the glass you are looking through is tinted, then all your observations will be tainted. So the argument is, that if we want to understand all of material existence, then we must give the soul a purely immaterial perspective. This is why dualism is unavoidable if our goal is to understand all of material existence. It is required to accept dualism in principle, to get there, to assume the immaterial perspective, and if it is wrong, i.e. the immaterial perspective is impossible, then we will just never get there. But we will not know until we try. Therefore we need to assume the immaterial perspective if our goal is to understand all of material existence. — Metaphysician Undercover
The basic assumption which is required then, is that we need to find the immaterial perspective. That is why I suggested time as the 0th dimension. We take the division between past and future, which forms the passing of time, as the immaterial perspective of the soul. This boundary has been assumed, in the past, to have no temporal extension, therefore it provided for the location of the soul, because no material existence is possible at this point in time, which has no temporal extension. To exist is to have temporal extension.
Now, we find with modern physics, that this immaterial perspective may be illusory. Perhaps, the "change" from future to past is not absolutely instantaneous. Perhaps some types of objects move from future to past before other types of objects. If this is the case, then we need to determine the soul's immaterial perspective. So we need to refine our position, find out exactly what it means to move from future to past, to restore our hope of understanding all material existence. — Metaphysician Undercover
Here's the problem I apprehend with the differential in time scales. For the sake of argument, let's assume the soul's immaterial perspective, at the point of division between future and past. Let's assume that when an object goes past this point it becomes observable to the soul. Going into the past is what constitutes observability. For a spatial analogy, consider a plane. Objects are crossing the plane and you see them only when they emerge on one side. This is what constitutes the object's existence from the perspective of the soul, its being in the past, across that line of division. Now let's assume some very large objects, and some very small objects. Suppose that a very large object, due to its size, takes a little longer to get into the past than a very small object which crosses the plane instantaneously. We can make a time scale by watching large objects go into the past, and, we can make a time scale by watching very small objects go into the past. But since the amount of time that it takes for a large object to go into the past has been assumed to be different from the amount of time that it takes for a small object to go into the past, then we need to determine this difference in order to properly relate these time scales. — Metaphysician Undercover
With dualism we can extend this way of looking at things to include the entire human body. Not only does the soul create concepts which are the constructed map, the way of looking at the world, but the soul has created the entire human body first, as its way of looking at the world, its map. The map, the body, is the medium through which we are looking at the world. We need to account for all the elements of the medium, giving the soul the purely immaterial perspective, in order to avoid the tinted glass problem. — Metaphysician Undercover
This idea is not very different from Bohm's idea that we experience the "explicate order" instead of the "implicate". — boundless
the mind time is the "flow" and "space" — boundless
matter is not created by mind/soul but mind/soul is not reducible to matter — boundless
I possibly misunderstood your argument but if the "tint" is the immaterial aspect of reality, then you are saying that if we want to understand the glass (matter) we should verify if there is or not the "tint" (and therefore we need the concept of "tint" in the first place). — boundless
For the mind time is the "flow" and "space" is given by sensations, proprioperception etc. — boundless
But while I agree that the mind creates concepts and also participates actively in creating the "direct experience", I would not said that it creates the body. — boundless
P.S. For those interested in interpretation of QM, I have found a nice criticism of MWI (many-worlds):
https://rekastner.files.wordpress.com/2014/07/decoherence-fail.pdf — boundless
and the link to the pre-print of the paper where the criticism is found:
https://arxiv.org/abs/1210.8447 — boundless
6.4 Schrodinger’s Problem
In 'Mind and Matter', Schrodinger writes:
"The thing that bewilders us is the curious double role that the conscious mind acquires. On the one hand it is the stage, and the only stage on which this whole world-process takes place, or the vessel or container that contains it all and outside which there is nothing. On the other hand we gather the impression, maybe the deceptive impression, that within this world-bustle the conscious mind is tied up with certain very particular organs (brains), which [...] serve after all only to maintain the lives of their owners, and it is only to this that they owe their having been elaborated in the process of speciation by natural selection."
Schrodinger compares the situation with an artist who places a picture of himself as an inconsiderable minor character in one of his paintings. This seems to him the best allegory for the confusing double role of mind. On the one hand it is the artist who created everything; in the completed work, however, it is only an unimportant decoration which could have been left out without changing the total impression substantially.
The text is part of Schrodinger’s philosophical work, at that time totally unrelated to QM. But now we see that the situation in QM is similar, if we replace “mind” by “measurement”: In the CI, the measurement is central. It is the only stage on which the whole physics-bustle takes place, and the state vector is justified only as a model to predict the statistics of measurement results, with no independent existence. In the EI, the measurement process is just a little interaction process like many others, and is completely included in the picture of the state vector, as a “minor character” that could be missing without changing the picture substantially. This is the strange double role of the measurement.
It seems that one of these views alone cannot survive. If the CI is taken alone, one may respond: “But why should we mystify the measurement? I can model the measurement inside QM, as a part of the unitary evolution of the state vector, without giving it such a fundamental role.” If, on the other hand, the EI is taken alone, we have seen that the resulting picture is not a picture anymore. It is an empty nothing. Only together, as complementary views on QM, the CI and EI make sense.
The strange double role of the measurement, just as the strange double role of the mind, is a problem most fundamentally related to what we do when we do science. We create a picture of objects; a picture created by subjects. The double role is fundamentally built into science. I conjecture it cannot be resolved within science. — Nothing happens in the Universe of the Everett Interpretation - Jan-Markus Schwindt
I disagree with the idea that for the mind, time is "flow". I find that most fundamentally, for the mind, time is the division between past and future. But since things are changing, while the division between past and future stays the same, we posit a flow. Things were different yesterday from today, so we say that yesterday was a different time. Since we have different times, we conclude that time must be flowing. But this is a constructed "time", just like we have a constructed concept of "space". All that is immediately evident to the mind, concerning time, is that there is a past, and there is a future, and we are at the present. We can sit at the present, meditate, calmly removing ourselves from the flow, while the world changes all around us. And this just makes us more keenly aware of the division between past and future.
So let's look at this from your perspective of a distinction between experienced time and physical time. I say there is no flow in experienced time. There is an experience of being at the present, which is the experience of being at the division between past and future. This is the immaterial perspective which I claim that we need to understand material existence. What we observe is that all around us, material things are moving from the present into the past. we assume that they are coming from the future, and moving into the past. So the "flow" is part of the physical time, it is the physical objects moving into the past. The state which exists in front of you now will be in the past by the time you say "now". You are the immaterial observer, at the static, non-moving "now", independent from the temporal world, while the entire physical world moves past you as time goes by. — Metaphysician Undercover
The "soul", as I use it, is the principle of life, what it means to be alive. So when I say that the soul has created the body, this is what has happened over time, in the process of evolution. Now the living human body is the perspective which the soul has created for itself, from which it observes the world. So if we consider that the soul is immaterial, and its body is its observation instrument, then we must understand what the instrument is contributing to the observation in order to avoid the tinted glass problem. — Metaphysician Undercover
Rather than a frequency IMO it is the disposition of "matter" that counts — boundless
So "life" depends on complexity rather than "frequency". — boundless
But again it is also true that certainly this is only the "basic" aspect. On a more "complex" level there is also memory. — boundless
Interesting view!! It reminds somewhat the "metaphysical subject" of the Early Wittgenstein, Schopenhauer etc. The most basic experience is possibly the "now" you are talking about. In this view the most fundamental experience is not even the "distinction between past and present" which already requires the cognition of a "dynamic" change. At this level the experience is to speak "timeless", there is no awareness of change (since "change" requires already the perception of the flow). Timelessness is like the "point" in space, a dimensionless object (In the Tractatus, Wittgenstein actually says: "The self of solipsism shrinks to a point without extension"). The problem in this view is that such an observer cannot be "self-aware" and therefore it is quite inappropriate to be called thought as a "self", since self-awareness IMO occur in time. If the flow of time freezes, I believe, we can not have an "experience" of self-awareness (and a non-self aware soul can still be called a soul? ). To be a "self" IMO there must be some type of experience of change. — boundless
To be a "self" IMO there must be some type of experience of change. — boundless
Timelessness is certainly like a dimensionless point but can we say that such an experience of "now" is an experience of a "self"? It sounds like the same "state" if there was a "stopping", a total "cessation" of the flow of "time". Maybe there would be some awareness but I am very hesitant to calling it an awareness of a "self". In timelessness there is no self-awareness. For the observer in fact to have a "feeling" of distinction between himself and "the physical world and other minds" IMO there must be some experience of change. So while maybe you are right to say that at the most fundamental level "time" is a "static now". But at the same time without the "flow" in my opinion the "observer" ould not be self-aware. This is why IMO for a "self-aware" subject the basic experience is in fact the "flow", the awareness of change. * — boundless
you might enjoy this paper by Max Tegmark who uses mind/consciousness as a defense to the criticism of Schwindt. — boundless
However while it is an interesting defense, it posits a "fundamental role" of consciousness. Problem is that his theory about consciousness is highly speculative. Schwindt's criticism however applies to the "pure" version of MWI, i.e. one without "subsystems", like Copenaghist observer or Tegmark's mind. Positing a "mind" is adding an axiom to explain the efficacy of decoherence (which alone cannot refute Schwindt's criticism). But if you add additional structure, then the theory loses its simplicity and it is not more "simple" (mathematically) than Bohm's. — boundless
In any case there is also the Born Rule problem. — boundless
A wave can have different frequencies and shapes especially as it spirals. This is how the mind creates matter out of itself. It spirals, vibrates and spreads and in so doing creates perceived density. Perception is a sensing or feeling of the different vibrational and frequency patterns. Different life forms are tuned to different frequencies and waveforms all of which are embedded in the holographic universe. — Rich
It is not that life depends upon complexity, life creates more complex forms by movement (action). An orchestra sound would be an analog for this process. Many minds (the musicians) play different sounds frequencies via their instrument to create more complex (our less complex) music (waves and frequencies). How is this accomplished? Via lots of practice that builds skills. This is evolution — Rich
Experiences would be a pattern of memory. Memory is created and embedded in the holographic fabric of the universe. Observe a holographic waveform embedded in the media. That is memory which is accessed by the mind via brain wave transmission/reception. — Rich
It may be that the most fundamental experience of time is as a simple now, but I don't think that is the case. I haven't read a lot of phenomenology, but I think the basic argument is that a conscious self doesn't not recognize oneself as being at the now, the present, until one already apprehends memories and anticipations. So recognizing oneself as being at the present, is posterior to recognizing a past and future.
And recognizing a past and future is to already apprehend external change, the flow. So that argument concerning the "self of solipsism" is really not applicable, because the conscious self only shrinks oneself to a timeless point, without temporal extension, after already apprehending the reality of the past and future, and the flow itself. Producing a timeless point, as a point of view for the conscious self, is only deemed necessary in the attempt to understand, and make sense of the physical world, to avoid the tinted glass problem. Consider the timeless point which divides two time periods. Imagine if we didn't have a timeless point which divides yesterday from today. Suppose that at midnight, we had to leave a period of time, five minutes for example, to account for the transition between one day and the next. What would that five minutes consist of? Instead, we give ourselves a timeless point which separates one period of time from another.
So contrary to what you say, the self as a point in time without extension, is necessarily already self-aware. And this self-awareness is an awareness of the past and future, and consequentially the flow. This representation of the self is only produced after an apprehension of the past and future, and is produced only for the sake of giving oneself a position relative to the past and future; the past and future having been already apprehended. Once the self assigns itself this timeless point, it can project that point anywhere in time, to individuate particular periods of time, between this point and that point. — Metaphysician Undercover
Simply put, the observer, the self, is aware of the flow of time, as you say. Then it determines that in order to understand the flow of time (avoid the tinted glass problem), it must give itself a perspective outside the flow, and this is the now of the immaterial soul. So it is as you say, that the experience of change and flow is most fundamental to the experience of time, but the self sees within itself, that the capacity to experience the flow is even more fundamental than the experience of the flow, as necessary for that experience. Therefore the self seeks to adopt this position, the most fundamental position which is prior to the experience of time, as the capacity to experience time, in its most pure form, and this is to separate oneself from the flow of time, in order to fully understand it. — Metaphysician Undercover
Actually I'm not suggesting an axiom for "mind" as such (that's too dualist for my taste), but I am suggesting that the human perceptual point-of-view is implicit in how we represent the world. The key distinction I'm making here is that interactions between objects (including those prior to human existence or far away from Earth) don't depend on humans or sentience. So there need be no preferred basis in the world itself, things happen (or not) in every basis but humans have evolved to perceive the world in the decoherence basis. I think this explains why humans have a basis preference without requiring additional structure or axioms in the quantum formalism itself. — Andrew M
In my view, the Born Rule can be explained. Briefly, in wave functions where the relative states have equal amplitudes, we would be indifferent to which state we would find ourselves measuring, so branch counting is sufficient. When they are not equal, the wave function can be transformed such that all the states do have equal amplitudes. For example, a superposition of two states with (non-normalized) amplitudes of 1 and 2 respectively can be mathematically transformed into five states each with amplitude 1. And then branch counting again gives the correct probabilities according to the Born Rule. — Andrew M
Ok, but I do not think that Verlinde, Bohm etc arrived to such conclusions (as far as I know). — boundless
IMO will never have a scientific "proof". I am not saying that is wrong BTW, but it is only speculative. It somewhat reminds me some "concepts" of string theory like the idea that particles are mode of oscillation of strings. But as physics is concerned there is no "mind" involved, simply because it is an unfalsifiable concept. — boundless
But as physics is concerned there is no "mind" involved, simply because it is an unfalsifiable concept. — boundless
Inanimate objects, other than the manifestation of decay, no longer have the vibrational capacity to create, though in their own way (a super nova for a example) they still do create. It is interesting.I do not see any "purpose" in the action of inanimate objects — boundless
is a possibility that there is purpose, that the "Universal Mind" created everything, but in a way that there is no visible "purpose", at least as science is concerned. — boundless
either information or minds — boundless
Ok, In some sense this view reminds me Schopenhauer position that the world as an empirical object necessitates the "opening" of the first sentient "eye" in the world. It is certainly interesting. — boundless
But how can, say, the cosmological model fit in such a description? Our "hypotheses" for the past are indeed in the "preferred basis". Do these "hypotheses" remain "true" in your view or they are a sort of "fiction"? (this point was never clear to me, I apologize if this question is obvious. But it is clear that all non-quantum theories work in the "preferred basis branches"... so if such a theory is correct how is the status of "predictions in the past"?) — boundless
Anyway I think that your "solution" is a possiblity to avoid the rejection of "simple" MWI by Schwindt's argument. I concur, thereofore, that it is a valid "escape" from refutation! — boundless
Mmm interesting! I cannot say if it is a valid counter-argument, but maybe it is. Just for curiosity, is it based on some papers? — boundless
What if the amplitudes for the two branches are not equal? Here we can borrow some math from Zurek. (Indeed, our argument can be thought of as a love child of Vaidman and Zurek, with Elga as midwife.) In his envariance paper, Zurek shows how to start with a case of unequal amplitudes and reduce it to the case of many more branches with equal amplitudes. The number of these pseudo-branches you need is proportional to — wait for it — the square of the amplitude. Thus, you get out the full Born Rule, simply by demanding that we assign credences in situations of self-locating uncertainty in a way that is consistent with ESP. — Sean Carroll - Why Probability in Quantum Mechanics is Given by the Wave Function Squared
In a way yes, and a way no. How much of it do they perceive, how they may articulate it, how much they can articulate it (considering they both depend upon academic careers) only they know. They, as everyone else lives within constraints. Just recognize that any academic or researcher is subjected to enormous, career ending pressures if they stray too far from the materialist lines that given academic funding. — Rich
"Science" had morphed into a huge money making industry that depends upon the supremacy of chemicals over mind. While "science" has no problem fabricated unprovable concepts such as the Big Bang, Laws of Physics, Dark Matter, Dark Energy, Multi World/Multi Universe, Thermodynamic Imperative, Selfish Genes, Space-Time, etc., they do have a persistent problem with the everyday ubiquitous experience of Mind. Fundamentally, money distorts and pollutes any and every endeavor. The more the money involved, the greater the distortion. One in a while something interesting comes out of the corners of scientific research but it is tough to find. — Rich
All fundamental concepts of physics are unfalsifiable. Scientists just don't use the word Mind because that ends funding. They use substitute words such as the Laws of Physics in its stead. — Rich
Inanimate objects, other than the manifestation of decay, no longer have the vibrational capacity to create, though in their own way (a super nova for a example) they still do create. It is interesting. — Rich
Science's alternative explanation is that there was this Big Bang (quite a comical concept if you meditate on it) and then Everything Just Happened By Accident. Even Erik Verlinde mocked this explanation.
Stephen Robbins provides a coherent explanation of perception, the "hard problem", in a Bergsonian framework here: — Rich
Actually memory and mind, which are aspects of the same. But I think you get the point. Science pretty much accedes to the memory/information part, they just can't get themselves to acknowledge themselves, that which is creating all like these theories and ideas. The rest of your summary it's pretty much on the mark. It is very holistic with a very precise ontology based upon memory, mind, and will. The only requirement is that one accept Mind as fundamental as opposed to the scientific explanation in which it magically appears out of no where, and is just an illusion created for no apparent reason or without any theory. — Rich
I'm not particularly familiar with Schopenhauer's position. However I tend to identify with Aristotle's position that the intelligible world just is the sensory world (as against the various two-world dualisms held by thinkers such as Plato, Descartes and Kant). We represent things from a point-of-view, but those things nonetheless precede their representation (as the existence of the Earth prior to the emergence of humans to talk about it attests). — Andrew M
Yes, they remain true. I see the bases in QM as similar to the reference frames of relativity. Just as descriptions are indexed to a relativistic reference frame, so they are also indexed to a basis (or a relative state within a basis). Any basis is valid and, if suitable language has been developed, can also be described (e.g., a particle that was detected at a particular position can also be described as having been in a superposition of momenta). — Andrew M
Cool! Although, as far as I'm aware, this is the mainstream Everettian view. For example, David Wallace says, "But emergent processes like [decoherence] do not have a place in the axioms of fundamental physics, precisely because they emerge from those axioms themselves."
The idea here is that things do not need to be fundamental nor precisely-defined in order to be real. Wallace often gives an example with tigers. They are real even though the Standard model doesn't mention them. — Andrew M
Yes, it's based on Carroll and Sebens' derivation which uses math from Zurek's envariance paper. Sean Carroll discusses it on his blog - here's a summary quote: — Andrew M
IMO. The same can be said for Dark Matter and Dark Energy. Especially for "Dark Matter" we see that if GR is right at cosmological scales, then we have to admit its existence. — boundless
Physicists do not use the world "Mind" because it is not a concept that can be treated quantitatively — boundless
"laws of physics" is a meta-physical concept, not a physical one in my view! — boundless
The first two paragraph was actually my point. Especially "recognizing oneself as being at the present, is posterior to recognizing a past and future". This is why I think such a "self" cannot be said to an "actual self". To be an "actual self" (and so to speak not only "in potentia" - I am using Aristotelian terminology) one must experience the "flow". What I meant is that without the "experience" of change, there would be absolutely no self-awareness - and therefore nothing that could be rightly called as "self". — boundless
With what you are saying in the third paragraph, I am paradoxically in agreement. In fact to be aware of oneself as a "timeless" point one must clearly have been before self-aware. But we saw that self-awareness arises when AFTER there is the awareness of change. So in this case, to be aware of the "static now" requires, paradoxically, that one has been aware of change. If there is a "substantial self" then maybe it could actually be self-aware "timelessly" only after having "learned" self-awareness from change. Hope it made sense — boundless
Yeah, I can agree. There is however IMO a problem with this theory. We assumed that in all this it remained the same. So I was wondering does it interact in some way with "matter", or is it only a "detached" observer? If it interacts however it can change, and therefore the self does not strictly remain itself as time passes. But conversely if it does not change, how can it "learn" to be self-aware and to search to find a "a-temporal" perspective? — boundless
Aristotle IMO it is still a dualist since he makes a distinction between the sensory world and "the real world" (again, it is not directly what Aristotle thought but it is heavely implied!). — boundless
Again interesting! The problem I have with MWI is that there are too many worlds. I find it very problemtic. But again it does not mean that some ideas are very sound! — boundless
Of course Aristotle, as far as I know, was a direct realist and therefore he thought that we see reality as it is. The problem is that when epistemological concerns are appreciated, then there is another level of "accidents", i.e. how things appear to us in contrast to how things are in themselves. — boundless
IMO Aristotle disinction between "substance" and "accidents" was the foundation of the distincion between "primary qualities" and "secundary qualities" of Galileo (and Descartes, Locke...). This introduced the "indirect realism" which then influenced Kant etc. For Plato the "changing world" was without substance, a world of accidents, so to speak. The epistemological concerns that began in the 17th centrury were due to Aristotle, rather than Plato (of course Aristotelism can be considered a "form" of Platonism, hence the saying of Whitehead "western philosophy is a series of footnote of Plato's philosophy"). — boundless
Of course this is a "metaphysical/interpretative" reason. But it is the same reason why before the introduction of GR, SR was to be preferred over LET. — boundless
What interpretations would you suggest should be preferred to MWI for that reason? Note that MWI requires the least number of postulates of any interpretation and is also a local theory (so is naturally compatible with SR). — Andrew M
Is invisible, unmeasurable, unknowable stuff the new paradigm of science? — Rich
You can see that there are two worlds described by the wave function. — Andrew M
Bohmian mechanics avoids this entirely by positing a real quantum potential and wave perturbation. — Rich
It is usually overlooked that Bohm’s theory contains the same "many worlds" of dynamically separate branches as the Everett interpretation (now regarded as "empty" wave components), since it is based on precisely the same ("absolutely real") global wave function. — Why Bohm’s Quantum Theory? - H. D. Zeh
So I'd say we agree on this point, and what would be left would be to work out finer details, such as the relationship between the self, and the flow of time. What I proposed, is that the self desires to position the flow as external to the self, and this would alleviate the tinted glass problem. It places the soul at the eternal, unchanging now of the present, with all change occurring around it, giving the soul the "clear" perspective of all material existence. — Metaphysician Undercover
Special relativity however denies the reality of that perspective. It posits vagueness with respect to the division between past and future, and makes the point in time, which crisply divides one duration from another, unreal, inconsistent with physical reality. So special relativity adopts other principles which deny the soul this perspective, forcing us to look for another means to avoid the tinted glass problem. — Metaphysician Undercover
Again, relativity theory messes this up, because with relativity, the state at an particular point in time, is dependent on the frame of reference. Assumed states, are dependent on the non-temporal moment in time for their staticity, and without that required moment in time, the statements cannot adequately describe reality. So, the self desires to posit that moment of division between future and past, as the pure observation point of temporal existence, but relativity has stipulated that this observation point is unreal, and has forced the tinted glass problem back upon us. — Metaphysician Undercover
In my opinion, this concept which accounts for the underlying thing which does not change, "matter" or "energy", can be reduced to the passing of time itself. If we put aside special relativity, for the moment, we can assume that the passing of time is the underlying thing which does not change throughout all physical changes, and this provides the potential for change, the exact criteria for the Aristotelian concept of "matter". Once we take this step, we have the three aspects clearly individuated. The soul takes its observation point as eternal, and distinct from the passing of time. The changing forms of physical existence are apparent to it. The changing of those forms is made intelligible by noting the consistency in the passing of time. How we, as human beings interact with the changing forms, is now tied up with how time passes. This is how the eternal "now" relates to the changing forms of physical existence. This is the existence of the self, the interaction between the eternal now and the changing physical forms, which is the passing of time. How this is possible is the secret which will be unveiled when we discover the principles to unscramble the vagueness of the present moment which is disclosed by relativity theory, thus removing the tinted glass.
If you refer back to my earlier post I described this as objects passing a plane. And if we assume that bigger objects take longer to pass that plane than smaller objects, this necessitates the conclusion that the point, which is the now of the present, is not a point at all, but it must have some dimension, the plane has breadth. That is why there is a trend now in the philosophy of time, toward a two dimensional time, we must give the present breadth. Within this breadth, interaction can be accounted for. — Metaphysician Undercover
Yes, though this is a perfectly natural and ordinary distinction. For example, the straight stick appears bent when partially submerged in water. But it's something else entirely to say that the straight stick is itself merely an appearance. This kind of "Plato's Cave" conclusion was just what Aristotle rejected. — Andrew M
So I read it in the other direction. I see these philosophical innovations as a rejection of Aristotle's natural empiricism (where distinctions arise naturally in one's ordinary experience of the world) and instead as a reintroduction of Plato's dualism in different forms.
I also see the ordinary language philosophers as a corrective to that kind of thinking. For example, Wittgenstein's private language argument and Ryle's regress argument against indirect realism. — Andrew M
What interpretations would you suggest should be preferred to MWI for that reason? Note that MWI requires the least number of postulates of any interpretation and is also a local theory (so is naturally compatible with SR). — Andrew M
The "real quantum potential" just is the branching wave function, so it's just Everettian worlds by another name. The additional postulate is that the quantum potential guides (non-locally) the particle that is observed. — Andrew M
As H. D. Zeh (the discoverer of decoherence) puts it:
It is usually overlooked that Bohm’s theory contains the same "many worlds" of dynamically separate branches as the Everett interpretation (now regarded as "empty" wave components), since it is based on precisely the same ("absolutely real") global wave function. — Andrew M
Here I disagree. In fact I find a very strong analogy with the "immaterial" self we are discussing and the "observer" in SR. — boundless
In any case if the observer of relativity is real, he certainly "knows" the "events" that are associated with its light cone. — boundless
Again, I disagree. The tinted glass problem simply states that the "self" to really know the "world" must be outside it, in a "timeless" realm. All selves have "their" distinction between past and future. But nowhere it is stated that this distinction must be unique. As I said above what SR denies is precisely this uniqueness. Even without considering relativity all selves must have their "own" experience of the world, SR only introduces the idea that each "world" correponds to the "light cone". — boundless
. In any case if the observer of relativity is real, he certainly "knows" the "events" — boundless
herefore each observer has its associated "perspective" on the world (or even its own "world"). — boundless
Again the "flow" is a property of the "changing world" and not of the observer itself. — boundless
The problem of direct realism is that even an optical illusion can be used as a strong argument against it. — boundless
So I see Locke as an Aristotelean trying to defend Aristotelism (in some forms) from Platonic attacks. — boundless
CI seems to imply really anti-realism, which I find very problematical. — boundless
Rovelli's take is very intriguing but it seems to go towards a sort of "solipsism". — boundless
MWI has too many "worlds". — boundless
Regarding Bohm there is the explicit "non-locality" and the ambiguity when it comes to define "real". Even the "nomological" variant which asserts that the "wavefunction" is nominal seems to go against the tendency to see reality in a way free from our "pre-conceptions" (I find the "point particles" an outdated concept). — boundless
So, in my opinion this shows that "beneath" QM there might be a "subquantum" theory. Maybe even weirder! — boundless
There is no "collapse" into an infinite number of universes. — Rich
I have no idea what he's talking about. Maybe it's overlooked because it doesn't exist. The guiding wave and the wave perturbation are real and do not branch because there is no collapse of the wave function. The wave function in Bohmian Mechanics becomes a quantum potential so it really isn't a wave function any more. — Rich
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