Online research in philosophy

In this paper we try to make a clear distinction between quantum mysticism and quantum mind theory. Quackery always accompanies science especially in controversial and still under development areas and since the quantum mind theory is a science youngster it must clearly demarcate itself from the great stuff of pseudo-science currently patronized by the term "quantum mind". Quantum theory has attracted a big deal of attention and opened new avenues for building up a physical theory of mind because its principles and experimental foundations are as strange as the phenomenon of consciousness itself. Yet, the unwarranted recourse to paranormal phenomena as supporting the quantum mind theory plus the extremely bad biological mismodeling of brain physiology lead to great scepticism about the viability of the approach. We give as an example the Hameroff-Penrose Orch OR model with a list of twenty four problems not being repaired for a whole decade after the birth of the model in 1996. In the exposition we have tried not only to pesent critique of the spotted flaws, but to provide novel possibilities towards creation of neuroscientific quantum model of mind that incorporates all the available data from the basic disciplines (biochemistry, cell physiology, etc.) up to the clinical observations (neurology, neurosurgery, molecular psychiatry, etc.). Thus in a concise fashion we outline what can be done scientifically to improve the Q-mind theory and start a research programme (in Lakatos sense) that is independent on the particular flaws in some of the existing Q-mind models.

René Descartes proposed an interactive dualism that posits an interaction between the mind of a human being and some of the matter located in his or her brain. Isaac Newton subsequently formulated a physical theory based exclusively on the material/physical part of Descartes’ ontology. Newton’s theory enforced the principle of the causal closure of the physical, and the classical physics that grew out of it enforces this same principle. This classical theory purports to give, in principle, a complete deterministic account of the physically described properties of nature, expressed exclusively in terms of these physically described properties themselves. Orthodox contemporary physical theory violates this principle in two separate ways. First, it injects random elements into the dynamics. Second, it allows, and also requires, abrupt probing actions that disrupt the mechanistically described evolution of the physically described systems. These probing actions are called Process 1 interventions by von Neumann. They are psycho-physical events. Neither the content nor the timing of these events is determined either by any known law, or by the afore-mentioned random elements. Orthodox quantum mechanics considers these events to be instigated by choices made by conscious agents. In von Neumann’s formulation of quantum theory each such intervention acts upon the state of the brain of some conscious agent. Thus orthodox von Neumann contemporary physics posits an interactive dualism similar to that of Descartes. But in this quantum version the effects of the conscious choices upon our brains are controlled, in part, by the known basic rules of quantum physics. This theoretically specified mind-brain connection allows many basic psychological and neuropsychological findings associated with the apparent physical effectiveness of our conscious volitional efforts to be explained in a causal and practically useful way..

The most successful theory in all of science--and the basis of one third of our economy--says the strangest things about the world and about us. Can you believe that physical reality is created by our observation of it? Physicists were forced to this conclusion, the quantum enigma, by what they observed in their laboratories. Trying to understand the atom, physicists built quantum mechanics and found, to their embarrassment, that their theory intimately connects consciousness with the physical world. Quantum Enigma explores what that implies and why some founders of the theory became the foremost objectors to it. Schrodinger showed that it "absurdly" allowed a cat to be in a "superposition" simultaneously dead and alive. Einstein derided the theory's "spooky interactions." With Bell's Theorem, we now know Schrodinger's superpositions and Einstein's spooky interactions indeed exist. Authors Bruce Rosenblum and Fred Kuttner explain all of this in non-technical terms with help from some fanciful stories and bits about the theory's developers. They present the quantum mystery honestly, with an emphasis on what is and what is not speculation. Physics' encounter with consciousness is its skeleton in the closet. Because the authors open the closet and examine the skeleton, theirs is a controversial book. Quantum Enigma's description of the experimental quantum facts, and the quantum theory explaining them, is undisputed. Interpreting what it all means, however, is controversial. Every interpretation of quantum physics encounters consciousness. Rosenblum and Kuttner therefore turn to exploring consciousness itself--and encounter quantum physics. Free will and anthropic principles become crucial issues, and the connection of consciousness with the cosmos suggested by some leading quantum cosmologists is mind-blowing. Readers are brought to a boundary where the particular expertise of physicists is no longer a sure guide. They will find, instead, the facts and hints provided by quantum mechanics and the ability to speculate for themselves.

There have been suggestions that the unity of consciousness may be related to the kind of holism depicted only in quantum physics. This argument will be clarified and strengthened. It requires the brain to contain a quantum system with the right properties — a Bose-Einstein condensate. It probably does contain one such system, as both theory and experiment have indicated. In fact, we cannot pay full attention to a quantum whole and its parts simultaneously, though we may oscillate between the two. In a quantum theory of consciousness, emergent meanings arise as an inevitable consequence of Heisenberg''s Uncertainty Principle.

This paper attempts to build a bridge between the interpretation of quantum theory and the philosophy of mind. In contrast to other such attempts, the bridge which this paper suggests does not consist in extending features of quantum theory to the philosophy of mind. The argument of this paper is that the discussion about a revision of the Cartesian tradition in current philosophy of mind is relevant to the interpretation of quantum theory: taking this discussion into account sharpens up the task for the interpretation of quantum physics as far as the scope of what is known as quantum holism is concerned. In particular, considering this discussion makes out a strong case against the interpretation that considers quantum holism to be universal in the physical realm.

The Everett interpretation of quantum theory requires either the existence of an infinite number of conscious minds associated with each brain or the existence of one universal consciousness. Reasons are given, and the two ideas are compared.

Replies are given to arguments advanced in this journal that claim to show that it is to nonlinear classical mechanics rather than quantum mechanics that one must look for the physical underpinnings of conscious ness..

The relationship between quantum collapse and consciousness is reconsidered under the assumption that quantum collapse is an objective dynamical process. We argue that the conscious observer can have a distinct role from the physical measuring device during the process of quantum collapse owing to the intrinsic nature of consciousness; the conscious observer can know whether he is in a definite state or a quantum superposition of definite states, while the physical measuring device cannot “know”. As a result, the consciousness observer can distinguish the definite states and their quantum superposition, while the physical measuring device without consciousness cannot do. This provides a possible quantum physical method to distinguish man and machine. The new result also implies that consciousness has causal efficacies in the physical world when considering the existence of quantum collapse. Accordingly consciousness is not reducible or emergent, but a new fundamental property of matter. This may establish a quantum basis for panpsychism, and make it be a promising solution to the hard problem of consciousness. Furthermore, it is suggested that a unified theory of matter and consciousness includes two parts: one is the psychophysical principle or corresponding principle between conscious content and matter state, and the other is the complete quantum evolution of matter state, which includes the definite nonlinear evolution element introduced by consciousness and relating to conscious content. Lastly, some experimental schemes are presented to test the proposed quantum theory of consciousness.

It has been widely thought that consciousness has no causal efficacy in the physical world. However, this may be not the case. In this paper, we show that a conscious being can distinguish definite perceptions and their quantum superpositions, while a physical measuring system without consciousness cannot distinguish such nonorthogonal quantum states. The possible existence of this distinct quantum physical effect of consciousness may have interesting implications for the science of consciousness. In particular, it suggests that consciousness is not emergent but a fundamental feature of the universe. This may provide a possible quantum basis for panpsychism.