Tag Archives: Free will

Objective Reality? Refuted

MIT Technology Review reports about the results of an experiment (arxiv.org/abs/1902.05080: Experimental Rejection of Observer-Independence in the Quantum World) suggesting that objective reality … does not exist.

The experiment produces an unambiguous result. It turns out that both realities can coexist even though they produce irreconcilable outcomes, just as Wigner predicted.

That raises some fascinating questions that are forcing physicists to reconsider the nature of reality.

The idea that observers can ultimately reconcile their measurements of some kind of fundamental reality is based on several assumptions. The first is that universal facts actually exist and that observers can agree on them.

But there are other assumptions too. One is that observers have the freedom to make whatever observations they want. And another is that the choices one observer makes do not influence the choices other observers make—an assumption that physicists call locality.

If there is an objective reality that everyone can agree on, then these assumptions all hold.

But 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.

Of course, there is another way out for those hanging on to the conventional view of reality. This is that there is some other loophole that the experimenters have overlooked. Indeed, physicists have tried to close loopholes in similar experiments for years, although they concede that it may never be possible to close them all.

Nevertheless, the work has important implications for the work of scientists. “The scientific method relies on facts, established through repeated measurements and agreed upon universally, independently of who observed them,” say Proietti and co. And yet in the same paper, they undermine this idea, perhaps fatally.

Julian Baggini’s “Freedom Regained: The Possibility of Free Will”

In his book, Julian Baggini points out that materialism, not determinism, undermines the notion of free will. He accepts that man is subject to the laws of nature but simultaneously seems to argue for a holistic model of man and human choice. He concludes that the concept of free will is consistent with predetermined causes; with unconscious choice; and that it does not require that a choice could have been different.

Discussion in The Guardian.

Determinism and Free Will

In the Stanford Encyclopedia of Philosophy entry on Causal Determinism, Carl Hoefer suggests in the concluding section (Determinism and Human Action) that there is hope for those who want to believe in free will:

There is a long tradition of compatibilists arguing that freedom is fully compatible with physical determinism; a prominent recent defender is John Fischer (1994, 2012). Hume went so far as to argue that determinism is a necessary condition for freedom—or at least, he argued that some causality principle along the lines of “same cause, same effect” is required. …

Physics, particularly 20th century physics, does have one lesson to impart to the free will debate; a lesson about the relationship between time and determinism. Recall that … the fundamental theories … if they are deterministic at all, are time-symmetrically deterministic. That is, earlier states of the world can be seen as fixing all later states; but equally, later states can be seen as fixing all earlier states. …

Nor does 20th (21st) -century physics countenance the idea that there is anything ontologically special about the past, as opposed to the present and the future. In fact, it fails to use these categories in any respect, and teaches that in some senses they are probably illusory. So there is no support in physics for the idea that the past is “fixed” in some way that the present and future are not, or that it has some ontological power to constrain our actions that the present and future do not have. It is not hard to uncover the reasons why we naturally do tend to think of the past as special, and assume that both physical causation and physical explanation work only in the past present/future direction (see the entry on thermodynamic asymmetry in time). But these pragmatic matters have nothing to do with fundamental determinism. If we shake loose from the tendency to see the past as special, when it comes to the relationships of determination, it may prove possible to think of a deterministic world as one in which each part bears a determining—or partial-determining—relation to other parts, but in which no particular part (region of space-time, event or set of events, …) has a special, privileged determining role that undercuts the others. Hoefer (2002a) and Ismael (2016) use such considerations to argue in a novel way for the compatiblity of determinism with human free agency.