Article subtitled “Is it time for a quantum leap?” By Karen O’Brien (2016), Wiley Interdisciplinary Reviews: Climate Change, 7(5), 618-626. She is Professor of Sociology and Human Geography, University of Oslo. She has been heavily involved in the work of the Intergovernmental Panel on Climate Change (IPCC) and the Global Change Programmes and the transition to Future Earth, a 10-year global change research initiative. More bio here.
“Climate change is recognized as an urgent societal problem with widespread implications for both natural and human systems, and transforming society at the rate and scale that is mandated by the 2015 Paris Agreement remains a major challenge. Do we need to be open to new paradigms for social change? In this opinion piece, I draw attention to the emerging field of quantum social theory and consider its implications for climate change responses. Quantum social theory considers how concepts, methods and understandings from quantum physics relate to societal issues, and it provides a physically based, holistic perspective on conscious and intentional transformations to sustainability. It is distinct from other social theories in that it raises deep metaphysical and ontological questions about what is really real. I explore the methodological, metaphorical and meaningful significance of quantum social theory for understandings of social change.Quantum concepts such as entanglement, complementarity, uncertainty, and superposition provide a strong basis for recognizing and promoting people as the solution to climate change.”
Also see her YouTube presentation below. She starts around 6:00.
Good essay by an astrophysicist, theoretical physicist and philosopher on the nature of human experience and its relationship to science. Some excerpts:
“This brings us back to the Blind Spot. When we look at the objects of scientific knowledge, we don’t tend to see the experiences that underpin them. We do not see how experience makes their presence to us possible. Because we lose sight of the necessity of experience, we erect a false idol of science as something that bestows absolute knowledge of reality, independent of how it shows up and how we interact with it.”
“To bring the point home, consider that in certain intense states of absorption – during meditation, dance or highly skilled performances – the subject-object structure can drop away, and we are left with a sense of sheer felt presence. How is such phenomenal presence possible in a physical world? Science is silent on this question. And yet, without such phenomenal presence, science is impossible, for presence is a precondition for any observation or measurement to be possible.”
“Scientific materialists will argue that the scientific method enables us to get outside of experience and grasp the world as it is in itself. As will be clear by now, we disagree; indeed, we believe that this way of thinking misrepresents the very method and practice of science.”
“The Blind Spot arises when we start to believe that this method gives us access to unvarnished reality. But experience is present at every step. Scientific models must be pulled out from observations, often mediated by our complex scientific equipment. They are idealisations, not actual things in the world. […] Scientific ‘objectivity’ can’t stand outside experience; in this context, ‘objective’ simply means something that’s true to the observations agreed upon by a community of investigators using certain tools.”
“So the belief that scientific models correspond to how things truly are doesn’t follow from the scientific method. Instead, it comes from an ancient impulse – one often found in monotheistic religions – to know the world as it is in itself, as God does. The contention that science reveals a perfectly objective ‘reality’ is more theological than scientific.”
“Recent philosophers of science who target such ‘naive realism’ argue that science doesn’t culminate in a single picture of a theory-independent world. Rather, various aspects of the world – from chemical interactions to the growth and development of organisms, brain dynamics and social interactions – can be more or less successfully described by partial models. These models are always bound to our observations and actions, and circumscribed in their application.”
From this article at MIT Technology Review:
“Massimiliano Proietti at Heriot-Watt University in Edinburgh and a few colleagues say they have performed this experiment for the first time: they have created different realities and compared them. Their conclusion is that Wigner was correct—these realities can be made irreconcilable so that it is impossible to agree on objective facts about an experiment. .[…] ‘This calls into question the objective status of the facts established by the two observers,’ say Proietti and co.” […] Proietti and co’s result suggests that objective reality does not exist. In other words, the experiment suggests that one or more of the assumptions—the idea that there is a reality we can agree on, the idea that we have freedom of choice, or the idea of locality—must be wrong.”
Here’s an interesting infographic of the main concepts and thinkers in complexity science across time. Notice S. Kauffman is slated in the 1980s column, suggesting the graphic depicts when influential thinkers first make their marks.
If you are familiar with complex systems theorist Dr. Stuart Kauffman’s ideas you know he covers a broad range of disciplines and concepts, many in considerable depth, and with a keen eye for isomorphic and integrative principles. If you peruse some of his writings and other communications, please share with us how you see Kauffman’s ideas informing our focal interests: brain, mind, intelligence (organic and inorganic), and self-aware consciousness.
Do you find Kauffman’s ideas well supported by empirical research? Which are more scientific and which, if any, more philosophical? What intrigues, provokes, or inspires you? Do any of his perspectives or claims help you better orient or understand your own interests in our focal topics?
Following are a few reference links to get the conversation going. Please add your own in the comments to this post. If you are a member and have a lot to say on a related topic, please create a new post, tag it with ‘Stuart Kauffman,’ and create a link to your post in the comments to this post.
Charles Cockell’s The Equations of Life: How Physics Shapes Evolution argues physics sets the boundaries and shape possibilities for what evolution can produce in the universe. Read a review here.
Chapter by chapter, he aims his lens at all levels of biological organization, from the molecular machinery of electron transport to the social organisms formed by ant colonies. In each instance, Cockell shows that although these structures might be endless in their detail, they are bounded in their form.
Indeed we should according to this recent Scientific American article. One thing I learned from Dennett in his new book is that according to him the scientific image uncovers an objective, underlying reality, while the manifest image is corrupted by our personal ontology. Not so according to quantum mechanics, which operates on the premise that our scientific results themselves are tied to our perceptions and constructed categories, not “a purely objective world out there.” There is a paradigm shift in science itself in accepting this understanding, given quantum anomalies described in the link. It’s time to update your scientific (and manifest) image Professor Dennett.
A 2017 BBC article concisely reviews essential concepts of quantum physics and summarizes the state of scientific speculation into the possible interactions of consciousness and quantum mechanics. Of interest are some specific, possibly testable, suggestions about chemical structures that could sustain nuclear spin entanglements in the brain for up to two days.