Relativistically invariant Bohmian trajectories of photons

Bohmian mechanics is a nonlocal hidden-variable interpretation of quantum theory which predicts that particles follow deterministic trajectories in spacetime. Historically, the study of Bohmian trajectories has been restricted to nonrelativistic regimes due to the widely held belief that the theory is incompatible with special relativity. Here we derive expressions for the relativistic velocity and spacetime trajectories of photons in a Michelson-Sagnac-type interferometer. The trajectories satisfy quantum-mechanical continuity, the relativistic velocity addition rule. Our new velocity equation can be operationally defined in terms of weak measurements of momentum and energy. We finally propose a modified Alcubierre metric which could give rise to these trajectories within the paradigm of general relativity.

Concerning an Algorithmic Approach to Euclidian Geometry and Everettian Quantum Theory

We introduce an algorithmic approach to Euclidian geometry6 which provides an experimental framework involving Euclidean constructions and deconstructions thus enabling a foundation2,12 for testing Everett’s interpretation of quantum theory4,5. We contend that the cosmos be modelled as the advance in space time until some event occurs leading to the termination of some phenomenon, in the sense of the algorithmic halting problem14. Our approach involves iterative geometrical constructions using Euclid’s proposition 3 which are equivalent to a Turing machine. Our conjecture is that the postulates of Euclidean geometry, for which we require particular extensions to postulates 2 and 310, are physical principles, and also that our algorithmic approach is identical to quantum theory4,5. We suggest that our conjecture concerning quantum theory and the second law of thermodynamics is that they are mutually dependent, this too being a principle. We suggest a unifying theory for gravitation and sub atomic particles2,7,11,12. We propose a new experiment: the investigation of anomalies in astronomical observations with as example the phenomenon of black holes disappearing when galaxies collide with or without gravitational wave emission8.

Entelechy, Gyroscopes, and QBism: developing a Quantum Metaphor for the vital force

Background Entelechy (e.g., Hahnemann’s Vital Force, Vf), bears striking similarities to certain properties of quantum systems. Thus, the Vf is only indirectly observable via (centrifugally) expressed symptoms: a quantum property is only indirectly observable via its experimental effects. Consequently, a quantised Vf ‘gyroscopic’ metaphor is proposed where ‘axial’ rotation (represented by a wavefunction) undergoes dis-ease-induced retardation leading to Vf ‘precession’, i.e., symptom expression. Remedy-induced acceleration of axial rotation results in cure, via centrifugal removal of dis-ease, so precession/symptom expression ceases. The Vf ‘gyroscope’ is considered quantised partly because patients are observed during ‘discreet’ appointments, not continuously. Objective To develop this metaphor further by generating wavefunctions to represent the Vf in various states of dis-ease and health. Method Three wavefunctions are generated from secondary symptoms exhibited by the patient’s Vf, as observed by the practitioner. Three more wave functions are generated from analogous (unobserved) hypothetical states, representing the Vf evolving from health into a precursor dis-eased state. Results and discussion The evolution of therapeutic/dis-ease processes are imagined as transformations between these Vf wavefunctions, visualised as patient states on six of the nine points of an enneagram. The remaining three points represent practitioner states, ‘entangled’ with these processes. The Vf states may be divided into two groups - one indirectly observable via expressed symptoms, the other hypothetical - separated by a notional therapeutic ‘event horizon’. The practitioner, Janus-like, manages the therapeutic process by ‘negotiating’ between these two groups. Conclusion An interpretation of quantum theory called QBism (i.e., Quantum Bayesianism, in which a wavefunction represents only the total subjective information available to an assigning agent, not a shared separate objective reality), suggests these various Vf wavefunctions could represent Chalmers-like non-reductive information states, proposed as starting points for considering the influence of consciousness on the therapeutic process.

Time and Evolution in Quantum and Classical Cosmology

We analyze the issue of dynamical evolution and time in quantum cosmology. We emphasize the problem of choice of phase space variables that can play the role of a time parameter in such a way that for expectation values of quantum operators the classical evolution is reproduced. We show that it is neither necessary nor sufficient for the Poisson bracket between the time variable and the super-Hamiltonian to be equal to unity in all of the phase space. We also discuss the question of switching between different internal times as well as the Montevideo interpretation of quantum theory.

QBism and the limits of scientific realism

QBism is an agent-centered interpretation of quantum theory. It rejects the notion that quantum theory provides a God’s eye description of reality and claims instead that it imposes constraints on agents’ subjective degrees of belief. QBism’s emphasis on subjective belief has led critics to dismiss it as antirealism or instrumentalism, or even, idealism or solipsism. The aim of this paper is to consider the relation of QBism to scientific realism. I argue that while QBism is an unhappy fit with a standard way of thinking about scientific realism, an alternative conception I call “perspectival normative realism” may allow for a reconciliation.

Can Parallel Lives Provide A Solution To Hardy’s Paradox?

Parallel lives is a model which provides an interpretation of quantum theory that is both local and realistic. This model assumes that all quantum fields are composed of point beings called ”lives”. Lives interact locally and have a memory of their previous interactions. The reduction of the state vector is not included in this model: lives can be divided into different worlds. This feature resembles many worlds interpretation. However in the parallel lives model, the division of lives into different worlds takes place locally. The parallel lives model is expected to be compatible with special relativity, as the lives propagate at a speed that does not exceed the speed of light and interact locally. On the other hand, it is open to paradoxes based on counterfactual propositions, as it provides a realistic interpretation of quantum theory. In this paper, we confront the parallel lives model with the paradox proposed by Hardy. We show that the parallel lives model cannot overcome the dilemma in Hardy’s paradox. We discuss implications of this confrontation on special theory of relativity, and speculate a solution that we believe, fits the spirit of the parallel lives model.

In Everything Is Everything

Anaxagoras proposed “in everything there is a portion of everything,” a notion as bizarre as the most popular interpretation of quantum theory, the Copenhagen. A piece of gold, say, contains gold as well as everything else—copper, wheat—but appears as a distinct golden object because its gold portion is the greatest. But no part of the object is pure. Every part of the golden object is also simultaneously watery, milky (and all other materials), and black and white (and all opposite qualities). In the Copenhagen interpretation, before an observation, something (an electron, Schrödinger’s cat) is all opposite qualities simultaneously, too, with each quality described by a unique probability (“portion”) to actually occur. The cat is both dead and alive; the electron spins simultaneously both clockwise and counterclockwise. Only after the observation, the cat is found either dead or alive, and the object, as Anaxagoras would say, definitely golden, yellow, and dry.

Reappraising Braid after a Quantum Theory of Time

Braid’s (Jonathan Blow, 2008) time-bending gameplay allows players to engage with a virtual world in which a player’s perceived ‘past’ can be endlessly rewritten, duration extended, and the ludic arrow of time can be reversed. One could assume that as mistakes can simply be undone, in-game actions cease to have consequences. However, the climax of the game’s narrative arc disrupts our assumption of control over these mechanics and encourages players to reflect on the possible moral implications of actions, both in context of the game world and—through careful invocation of real-world scientific experiments—on everyday life. In this paper, I propose that Braid uses gameplay to explore the difficulty of making moral judgements in a world without an objective past. This is, for the most part, achieved through Braid’s utilization of a specific interpretation of quantum theory—in accordance with the game’s lead designer, Jonathan Blow—that “starts to threaten our very existence” by questioning the possibility of a singular, objective, real ‘past’ and the possibility of a definitive account of past actions. I first argue that the game’s mechanics immerse players in a game world inspired by Blow’s understanding of quantum mechanics. Placing an emphasis on certain technical aspects, I outline how the functioning of the game’s central rewind mechanic—although initially seeming to reinforce visions of our reality consistent with C.D. Broad’s ‘growing block’ theory—questions the notion of an objective past and so resonates strongly with both the work of J.A. Wheeler and an agential realist theory of time. With this understanding in place, I go on to analyze the climax of the game, reading it as an exploration of—and challenge to—the role of a presumed objective ‘past’ in understanding the morality of a given situation. Finally, through a reading of the game’s closing moments, I suggest Braid promotes a turn to individual responsibility for agency; Braid, I argue, recommends one accept the continuing existence and changeability of the past within the present while embracing one’s own role in the shared process of constantly remaking reality and history. As a result, well-intentioned actions in the present are framed as more important than a focus on precedent to predict outcomes, making a cautious suggestion on how one might live without reference to an objective existence. Although I highlight some of the wider ramifications of this at the end of this paper, Braid is far from a fully developed ethical system; it stands, however, as an engaging attempt to formulate a comment on time, temporality and morality through interactive media.