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Is classical physics relevant to determinism or free will?

LegionOnomaMoi

Veteran Member
Premium Member
I’ve often heard it said, particularly in the context of debates about free will, consciousness, etc., that because the world we experience is governed by classical physics (i.e., the “weirdness” of quantum mechanics isn’t relevant to e.g., neural activity and can be ignored), somehow the determinism of classical physics applies to us. In particular, it seems as if many argue that there are essentially two choices: either everything is determined according to classical physics, or what isn’t is governed by the randomness of quantum mechanics. I would like to know why those who hold this view (or something like it, e.g., that the determinism of classical physics matters at all) do so, and what evidence they have. To start and to frame this discussion, I have made a few counterpoints below. I have not defended them because the few threads I’ve created in an attempt to start a discussion about these issues have consisted of an opening post that was too long and too restrictive to invite discussion. So I will only provide my justifications for the points made for those who either wish to hear them or to challenge them.

  • Determinism in classical physics was an assumption that has proved to be invalid regardless of quantum processes and even quantum mechanics.

  • Classical physics isn’t valid at any level of description, microscopic or macroscopic. It is simply wrong. It happens to provide good approximations to the right results much of the time, but it actually provides a worse description of reality than does statistical mechanics.

  • The idea, related to and often considered either in conjunction with or inseparable from the determinism of classical physics, that every effect has a unique cause or set of causes which precede it and determine it, isn’t science but a simplified form of ancient philosophy. It is not grounded in scientific evidence nor supported by scientific theory.

  • Another idea related to and often bound up with determinism, namely reductionism, is dead in the water. It has failed at basically every level of description and has never really succeeded outside of physics and chemistry (where it eventually failed too). The whole can be more than the sum of its parts, and thus higher level structures can cause the very constituent parts that cause them.

  • Causes even in “classical physics” (i.e., in the physics we use to describe systems where quantum or relativistic effects are negligible) can be nonlinear or circular. Often, the way we determine whether or not something is a cause or an effect is arbitrary choice, and sometimes such a choice isn’t possible.

  • It is possible, even likely, that living systems will require additional physical theories or the admission into the realm of the “physical” of immaterial, emergent “functions” like metabolism or consciousness. Such functional emergence, like the emergence of higher level structures, are nonlocal and non-deterministic.

  • It is not the case that if a system isn’t deterministic, it is random. Models of causality that seek to be consistent with modern scientific findings must incorporate causal mechanisms that are probabilistic, or mechanisms which affect the probability of a particular chance (e.g., “chance-raising”), and similar more nuanced conceptions of what causation is.

  • To the extent that classical physics was deterministic when it was just “physics” (i.e., before it became not a model of physics but an approximation more removed from reality than statistical mechanics), this was because initially it was framed to describe wholly passive systems. This was done so successfully that it was thought everything could be described likewise. Regardless of the relevance or even the existence of quantum physics, this was never demonstrated and indeed has consistently failed: classical physics has proved to be particularly problematic when it comes to describing living systems (let alone animals with brains).

  • Classical physics isn’t actually a coherent framework. Newtonian mechanics describes a universe of point-particles with mass governed by forces acting on them. It was wholly unsuited to dealing with electromagnetism, which resulted not only in a very different theory of physics but an incompatible ontology: the existence not of particles but nonlocal fields. Both of these failed qualitatively to deal with questions as simple as why time has a direction or the evolution of all but the simplest, most idealized systems, let alone whether determinism. The answer to the direction of time as well as the framework used to describe most physical systems (and thermodynamics) came from statistical mechanics.

Finally, I would like to invite anybody to offer arguments in support of the idea that we have good, scientific (or even philosophical) reasons to believe in a deterministic cosmos, or against the idea that free will (as defined above) can exist, please share.
 

Ouroboros

Coincidentia oppositorum
Finally, I would like to invite anybody to offer arguments in support of the idea that we have good, scientific (or even philosophical) reasons to believe in a deterministic cosmos, or against the idea that free will (as defined above) can exist, please share.
Sure.

People have argued about deterministic cosmos, which obvious is wrong and led you to write this post. Cause and effect. Determinism. Right there. Bam!

No, seriously, I think I should write a bot that automatically "like" all your posts without me reading them, because I tend to find myself agreeing with most of what you say anyway, with exception when you provide something new that I never thought of before.
 

atanu

Member
Premium Member
I’ve often heard it said, particularly in the context of debates about free will, consciousness, etc., that because the world we experience is governed by classical physics (i.e., the “weirdness” of quantum mechanics isn’t relevant to e.g., neural activity and can be ignored), somehow the determinism of classical physics applies to us. In particular, it seems as if many argue that there are essentially two choices: either everything is determined according to classical physics, or what isn’t is governed by the randomness of quantum mechanics. I would like to know why those who hold this view (or something like it, e.g., that the determinism of classical physics matters at all) do so, and what evidence they have. To start and to frame this discussion, I have made a few counterpoints below. I have not defended them because the few threads I’ve created in an attempt to start a discussion about these issues have consisted of an opening post that was too long and too restrictive to invite discussion. So I will only provide my justifications for the points made for those who either wish to hear them or to challenge them.

  • Determinism in classical physics was an assumption that has proved to be invalid regardless of quantum processes and even quantum mechanics.

  • Classical physics isn’t valid at any level of description, microscopic or macroscopic. It is simply wrong. It happens to provide good approximations to the right results much of the time, but it actually provides a worse description of reality than does statistical mechanics.

  • The idea, related to and often considered either in conjunction with or inseparable from the determinism of classical physics, that every effect has a unique cause or set of causes which precede it and determine it, isn’t science but a simplified form of ancient philosophy. It is not grounded in scientific evidence nor supported by scientific theory.

  • Another idea related to and often bound up with determinism, namely reductionism, is dead in the water. It has failed at basically every level of description and has never really succeeded outside of physics and chemistry (where it eventually failed too). The whole can be more than the sum of its parts, and thus higher level structures can cause the very constituent parts that cause them.

  • Causes even in “classical physics” (i.e., in the physics we use to describe systems where quantum or relativistic effects are negligible) can be nonlinear or circular. Often, the way we determine whether or not something is a cause or an effect is arbitrary choice, and sometimes such a choice isn’t possible.

  • It is possible, even likely, that living systems will require additional physical theories or the admission into the realm of the “physical” of immaterial, emergent “functions” like metabolism or consciousness. Such functional emergence, like the emergence of higher level structures, are nonlocal and non-deterministic.

  • It is not the case that if a system isn’t deterministic, it is random. Models of causality that seek to be consistent with modern scientific findings must incorporate causal mechanisms that are probabilistic, or mechanisms which affect the probability of a particular chance (e.g., “chance-raising”), and similar more nuanced conceptions of what causation is.

  • To the extent that classical physics was deterministic when it was just “physics” (i.e., before it became not a model of physics but an approximation more removed from reality than statistical mechanics), this was because initially it was framed to describe wholly passive systems. This was done so successfully that it was thought everything could be described likewise. Regardless of the relevance or even the existence of quantum physics, this was never demonstrated and indeed has consistently failed: classical physics has proved to be particularly problematic when it comes to describing living systems (let alone animals with brains).

  • Classical physics isn’t actually a coherent framework. Newtonian mechanics describes a universe of point-particles with mass governed by forces acting on them. It was wholly unsuited to dealing with electromagnetism, which resulted not only in a very different theory of physics but an incompatible ontology: the existence not of particles but nonlocal fields. Both of these failed qualitatively to deal with questions as simple as why time has a direction or the evolution of all but the simplest, most idealized systems, let alone whether determinism. The answer to the direction of time as well as the framework used to describe most physical systems (and thermodynamics) came from statistical mechanics.

Finally, I would like to invite anybody to offer arguments in support of the idea that we have good, scientific (or even philosophical) reasons to believe in a deterministic cosmos, or against the idea that free will (as defined above) can exist, please share.

I think that this subject is not resolvable from within the system. I draw an approximate parallel to the Incompleteness theorems. To resolve this question of 'determinism versus free will', we first will have to answer: Free will for whom? I think that we do not know that.

Suppose, I am absolutely free, not bound to my actions, and I have created a drama/story with definite number of characters, definite beginning and definite end. From within the drama, nothing is undetermined.

Sorry, for this non scientific example.
 

LegionOnomaMoi

Veteran Member
Premium Member
Suppose, I am absolutely free
but I am not defining free will here in terms of absolute freedom. I freely admit that are decisions and choices are influenced by all manner of factors. The question is whether they aren't just influenced, but are always and everywhere wholly illusory, whether it is true that we have no control over any decision and never, in fact, make any actual choices
From within the drama, nothing is undetermined.
Yes, but if you are "absolutely free", the drama is determined by you, without reference or recourse to determinism.

Sorry, for this non scientific example.
Don't be! Non-scientific answers/examples/questions/etc. are welcome. After all, the issue of free will is largely (at least currently) a question addressed outside of science!
 

Laika

Well-Known Member
Premium Member
This is beyond my level of knowledge, but let's have a go. :D

"Determinism in classic physics was an assumption that has proved to be invalid regardless of qauntum processes and even quantum mechanics."

Not True. The Laws of Newtonian Mechanics work for the overwhelming majority of phenemeona. Relativity dealt with the exceptions to the rule (e.g. the orbit of Mecury round the Sun didn't fit in newtonian mechanics but could be explained by the bending of space-time in relativity. The essential problem is distinguishing between whether a deterministic Universe is entirely false or partially false. Given that classical physics works on the majority of problems (and was what NASA was using to calculate orbital trajectories to put a man on the moon) but not all we can say that the theory is incomplete not false. therefore "determinism" is an incomplete view of the universe rather than a false one

"Classical Physics isn't valid at any level of description, microscope or marcoscopic. It is simply wrong. It happens to provide good approximations to the right results much of the time, but is actually provides a worse description of reality than does statistical mechanics."

We're talking about scale. If I'm understanding you right, the microscopic refers to the laws of physics at a qauntum level in terms of particles, and the marcoscopic refers to the cosmological scale of things such as the big bang. The essential problem is that these scales make observations extremely difficult. This inability to make observations makes us therefore particuarly susceptable to projecting our assumptions on to what we cannot observe. This is the same process that occurs when we see something out of the ordinary and then start saying it's ghosts, god, etc.

The question I would pose is along the lines of, "why is it necessary to disregard classical physics for what it works for?" how did we reach the conclusion that the failure of classical physics to accurately describe phenemenoa at the qauntum or cosmic level necessarily means that there are no determinisitc laws. We have to ask whether that represents the breakdown of deterministic laws or simply a crisis in our understanding of them necessitating a "paradigm shift" or "scientific revolution" to discover new deterministic laws of physics. Does "God play dice" or are we limited in our philosophical understanding so that we are seeing order as choas?

"The idea, related to and often considered either in conjunction with or inspreable from the determinism of classical physics, that every effect has a unique case or set of causes which precede it and determine it, isn't science but a simplied form of ancient philosophy. It is not grounded in scientific evidence nor supported by scientific theory."

Yes. It is. Which is why philosophical problems are relevant to respond to new information that doesn't fit our preconcieved ideas. In terms of Physics, Science and Mechanics, we are still trying to behave like "Leplace's Demon", in the belief the causality works simply in a linear (or mechanistic) fashion.

"According to determinism, if someone (the Demon) knows the precise location and momentum of every atom in the universe, their past and future values for any given time are entailed; they can be calculated from the laws of classical mechanics." (Leplace's Demon)

the problem with this approach- if I'm not mistaken- is that the "Demon" is not seperate from the universe and the observer therefore has an effect on the observations (as in qauntum mechanics). So is the problem the breakdown in mechanical laws or that we have never considered the "oberserver" as part of the same processes? If we stop treating human behings as if they have "free will" and are part of nature- this radically changes how we percieve science as an activity. It ceases to be the "free" enquiry of human beings, but is instead governed by laws which mean that both our knowledge is finite and our ability to reproduce natural phenemenoa is technologically limited. As our technology improves, so we can reproduce more natural phemenoa, demonstrating that our knowledge works in practice and is "true enough" to work, even if it is not in all cases. The ability to accept the imperfection of scientific knowledge is simply an extension of recognising that human knowledge of the universe is finite. the legacy of ancient philosophy is that we still believe in our own omniscience, that we can have a perfect understanding of nature and society through science. Leplace is demon is not the master of the laws of physics, but is ultimately bound by them as well. science is a human activity with human limitations: we are not god.

"Another idea related to and often bound up with determinism, namely reductionism, is dead in the water. It has failed at basically every level of description and has never really succeeded outside of physics and chemistry (where it eventually failed too). The whole can be more than the sum of its parts, and thus higher level structures can cause the very constitent parts that cause them."

Actually, this is also wrong because "reductionism" poses the question; "reduction to what?". The reason it works in physics and chemistry is probably because we are trying to "reduce" our description of the universe to physical and chemical properties. However, this description is again limited by it's philosophical assumptions and so begins to collapse in on itself, when we need to re-evaluate those assumptions in the light of new information.

The essential problem is that Philosophers have actively opposed "determinism" outside of physics as "scientism" and have treated many of the assumptions relating to "free will" as sacred objects of which criticism is a violation of morality. Karl Popper, in attacking the deterministic philosophy of history in Nazi and Soviet science was not doing it because of any "scientific" objections.The attempt to use "falsifability" as a critera to demarcate science from pseudo-science is ludricous and has the effect of treating science not as an accumulation of knowledge, but as a diminishing of ignorance- laying waste to conceptions of truth and producing a philosophy that bears little relationship to either the history or practice of science. He was doing it because of political and moral objections that are a legacy of religious belief (e.g. free will and- by implication- individual liberty). The criticism of determinism is a scientific crisis but a moral one- as we are appauled at the effects of attempting to apply scientific understanding to "human" relationships. Our unwillingness to accept that "higher level structures" can change the very constitent parts is consistent with out abject refusal to take into account that the behaviour of individuals is socially conditioned and changes in "totalitarian systems" leading to moral norms which are unfamiliar, alien and terrifying. Rather than simply stand by our own vision of our own moral self-importance, perhaps it's time to accept that our egotism is an illusion and the universe doesn't revolve around us. No matter how morally objectionable the heliocentric view of the universe was for the catholic church and our evaluation of ourselves as part of creation- it was still true. No matter how objectionable it may be that man is no the moral agent or cause of his own actions, and therefore that man is morally insignificant and inconsequential in nature, it may still be true. the highly political and moral nature of the attacks on scientism has devolved on to attack on determinism affecting natural science.

[this is getting too long to reply to so here's a few points.]

"it is possible, even likely, that living systems will require additional physical theories or the admission into the realm of the "physical" of immaterial, emergent "functions" like metabolism or consciousness. Such functional emergence, like the emergence of higher level structures, are nonlocal and non-deterministic."

There is an assumption of an eqivilency between "consciousness" as a "higher" level structure and therefore that man is the measure of the universe. I'm going to go with "additional physics theories" rather than the psudo-religious belief in mankind's self-importance and immaterial seperation from nature. ;)

"It is not the case that if a system isn't deterministic, it is random. models of causality that seek to be consistent with modern scientific findings must incorporate causal mechanics that are proabilistic, or mechanisms which affect the probability of a particular chance (e.g. "chance-raising"), and similar more nuanced conceptions of what causation is."

I do not believe that you can simply take a mutually exclusive view that it is either deterministic or random. The reason should be clear from the above in that science is not an absolute discussion of "true or false" statements, but that "false" ideas are often simply incomplete. we have an incomplete understanding of determinism. that does not necessitate abandoning it entirely.
 

LegionOnomaMoi

Veteran Member
Premium Member
This is beyond my level of knowledge, but let's have a go. :D
Thanks!

"Determinism in classic physics was an assumption that has proved to be invalid regardless of quantum processes and even quantum mechanics."

Not True. The Laws of Newtonian Mechanics work for the overwhelming majority of phenomena.
That's true, in a sense. We can use Newtonian mechanics to create models of systems that are so close to accuracy we often can't even measure the difference. The issue is what we mean by "works". Consider, for example, statistical mechanics. Years before quantum mechanics, physicists realized that many systems were far too complicated to analyze using either Newtonian mechanics or classical electrodynamics. However, a few basic assumptions and simplifications allowed/allow physicists to describe the dynamics of systems otherwise vastly too complex for any conceivable technology to model. Namely, instead of trying to model all the particles of a system using classical mechanics, the dynamics of large numbers of particles (e.g., gaseous molecules in some container) that were sufficiently similar were basically "averaged" and treated singularly. So rather than having describe a system of billions upon billions upon billions of particles in terms of the dynamics of every one, the general behavior of all of them could be treated together.
But most physicists still thought that the systems that couldn't be described by Newtonian mechanics and which required statistical mechanics could, at least in principle, be modeled by Newtonian physics.
This assumption was wrong. Newtonian physics is based fundamentally around a nonlocal, instantaneous-action-at-a-distance ephemeral "force" that doesn't exist, describing point-particles that don't exist, and failed before quantum mechanics because it can't deal with electricity, magnetism, light, atoms, and so on.
The point is that Newtonian Mechanics "works" in the same way that statistical mechanics does: it often yields an answer that is useful and close to being "right". The difference is that not only is statistical mechanics better, but also that nobody ever thought that statistical mechanics actually described reality (as it appears they do with classical mechanics) rather than being a convenient method for predicting, analyzing, and modelling data in/from experiments. This was justified before it was demonstrated that basically every ontological commitment made in classical mechanics is wrong (e.g., that matter consisted of point-like masses; all "waves" were merely excitations, oscillations, or similar perturbations propagating through point-like masses, gravity was a universal force that acted instantaneously-at-a-distance, time and space were absolute, the electrons of all atoms should plunge into their atomic nuclei obliterating basically all matter, etc.) Classical mechanics doesn't work if we want it to tell us about the nature of reality, because it describes reality in terms we now know are false, it is inherently contradictory, it is incomplete, and it contradicts the past century of experiments in countless ways. It DOES work, as you say, to help us get fairly accurate results much of the time. The problem arises when we confuse approximately accurate results with commitments to the reality of the theory that yields them. If we do this, we might as well say that statistical mechanics (which was never intended to be a description of reality) is a better theory of physical reality than classical mechanics.
Relativity dealt with the exceptions to the rule
Relativity is often considered to be part of classical physics. This is because it didn't really challenge or change much, or at least special relativity didn't. But even before relativity Newtonian physics failed to explain light, electricity, and the other things that classical electrodynamics attempted (and failed) to deal with. The "exceptions" to the rule include the most fundamental component of Newtonian physics: gravitation. There is no theory in physics which attempts to reality and which is compatible with Newtonian gravitation. Also, the point-particles of Newtonian physics don't exist, the laws of Newtonian physics are wrong, and in general it posits dynamical laws that aren't accurate to describe classical objects that don't exist.

We're talking about scale.
Only if we abandon the notion that physics should tell us what is real (or at least attempt to). Newtonian mechanics fails at every scale, because it is fundamentally rooted to the commitment of things that don't exist. All of its equations, no matter how accurate, require the existence of fantasies.

"why is it necessary to disregard classical physics for what it works for?"
Statistical mechanics is far, far superior than classical mechanics when it comes to basically any systems of interest. It is impossible to describe the molecules of gas in a very small region using classical mechanics, to describe heat, to describe the flow of air or water, etc. Most of classical physics requires statistical mechanics. The issue is that statistical mechanics is clearly a simplification that nobody would mistake for a description of reality. This isn't true of classical mechanics. It is no more a description of what exists than is statistical mechanics (and doesn't work as well). So when we hold onto classical mechanics or statistical mechanics, we are at best holding onto procedures that yield more or less accurate results, not descriptions of anything real.

how did we reach the conclusion that the failure of classical physics to accurately describe phenemenoa at the qauntum or cosmic level necessarily means that there are no determinisitc laws.
Classical physics fails at every level. It fails not because it doesn't yield useful results, but because it does so by requiring things that don't exist and aren't real to be treated as such. Also, in many ways quantum physics is more deterministic than quantum physics.


In terms of Physics, Science and Mechanics, we are still trying to behave like "Leplace's Demon", in the belief the causality works simply in a linear (or mechanistic) fashion.
Laplace's "intellect" fails to deal with classical physics:
"the time evolution of a many-particle system is deterministic on the microscopic level is a metaphysical belief. It cannot, even in principle be shown to be correct. It is a starting assumption on which the subsequent considerations are based, and it is not the result of scientific observations...even simple macroscopic equilibrium systems such as
gases, crystals, or liquids, cannot be fully explained in terms of their constituent particles...
"In classical mechanics, the state of a system can be represented by a point in phase space...Starting from an initial state, Newton’s laws, in the form of Hamilton’s equations, prescribe the future evolution of the system. If the state of the system is represented by a point in phase space, its time evolution is represented by a trajectory in phase space. However, this idea of a deterministic time evolution represented by a trajectory in phase space can only be upheld within the framework of classical mechanics if a point in phase space has infinite precision. If the state of a system had only a finite precision, its future time evolution would no longer be fixed by the initial state, combined with Hamilton’s equations. Instead, many different future time evolutions would be compatible with the initial state. In practice, it is impossible to know, prepare, or measure the state of a system with infinite precision. This would require a brain or another computing device that can store an infinite number of bits, and such a thing does not exist in a finite universe. Here, we see once again that the belief that classical mechanics can provide a valid microscopic description of a thermodynamic system is a metaphysical belief.
History and philosophy of science have taught us that the idealizations that are contained in the theories of physics should not be taken as a faithful and perfect reflection of reality. In classical mechanics, these idealizations include certain concepts of space and time, in addition to a deterministic worldview. The belief that classical mechanics is a faithful and perfect reflection of physical reality was shattered 100 years ago...
From a scientific point of view, we know that Newton’s (or Hamilton’s) equations of motion and the Schrödinger equation are only an approximation to reality. The fact that these two theories work so well for many applications can make us blind to the the possibility that their limited precision may have significant effects in systems that consist of macroscopic numbers of nonlinearly interacting particles. Such complex systems are therefore not simply the sum of their parts, but are governed by new laws that are not contained in a microscopic description."
Drossel, B. (2015). On the relation between the second law of thermodynamics and classical and quantum mechanics. In B. Falkenburg & M. Morrison (Eds.) Why More Is Different (pp. 41-54). Springer.

"According to determinism, if someone (the Demon) knows the precise location and momentum of every atom in the universe, their past and future values for any given time are entailed; they can be calculated from the laws of classical mechanics." (Leplace's Demon)
"any Laplace's demon having all the information about the world now will be unable to predict all the future. In order to answer certain questions about the future it needs to resort occasionally to, or to consult with, a demon of a higher order in the computational hierarchy whose computational powers are beyond that of any Turing machine."
Korolev, A. V. (2007). The limits of predictability: Indeterminism and undecidability in classical and quantum physics.

"While Laplace’s approach comes closer to the mark than does the previous one, the appeals to an ‘intelligence’ (or ‘demon’ as it is often called) and to the concept of knowledge ought to sound warning bells. Depending upon what powers we endow the demon with, we get different senses of determinism. Endow it with the powers of the latest Cray computer or even with the powers of a universal Turing machine and we get a fairly interesting sense of determinism; but we also get a sense in which it is fairly certain that the universe is ‘non-deterministic’ in that future states are not always computable from present states..."
Earman, J. (1986). A primer on determinism (Vol. 37). Springer.
Laplacian determinism fails even in classical physics, for it doesn't account for the need for impossibly infinite precision of initial states to make the claim that it is possible to predict future states without exponential errors, or even in principle deterministic prediction.





The reason it works in physics and chemistry
It works well in chemistry. It worked well in physics.


[this is getting too long to reply to so here's a few points.]
And my response is getting to long, particularly as I have had to delete large portions in which I explained or presented things in too much detail. I don't mean to ignore the rest of your post, I just ask that you forgive me for addressing it later so that I can give it the consideration it is due. And thanks again for the thoughtful response!
 

atanu

Member
Premium Member
Yes, but if you are "absolutely free", the drama is determined by you, without reference or recourse to determinism.

That is the point of my example. To determine 'free will versus determined', in respect of an entity, the entity must be completely known. We do not know 'self', or the 'I' maker completely. In this regard, I posit that all things and their interactions may be known-- at least theoretically, but probably the knower cannot be known from within the system.

Furthermore, if we claim, as philosophical naturalism does, that observable physical interactions are all that is required to explain consciousness and its working, then what is the probability of such determined consciousness unravelling truth value of any proposition? And why should knowledge unravelled by such methods be considered reliable?
 

LegionOnomaMoi

Veteran Member
Premium Member
"According to determinism, if someone (the Demon) knows the precise location and momentum of every atom in the universe, their past and future values for any given time are entailed; they can be calculated from the laws of classical mechanics." (Leplace's Demon)

the problem with this approach- if I'm not mistaken- is that the "Demon" is not seperate from the universe and the observer therefore has an effect on the observations (as in qauntum mechanics). So is the problem the breakdown in mechanical laws or that we have never considered the "oberserver" as part of the same processes?
Perfect question! To sort of rephrase your statement to suit my own nefarious purposes:
To the extent it is appropriate to say there exists any sufficiently unified and coherent framework we can call classical physics, and if so that we may say this physics was deterministic, can we then say that the classical realm it seeks to describe is deterministic? Not necessarily. This is where isolation comes in. I will describe how this is so in two ways, one simpler and more intuitive, and the other a little more complicated.

Imagine that you and I and a lot of sophisticated equipment can together serve as the equivalent of Laplace’s Intellect/Intelligence (sometimes unfortunately referred to as Laplace’s demon). In other words, we play the role of the idealized scientist who can do what real scientists could in a totally unrealistic, idealized situation: know with absolute precision the momentum and position of every particle in the universe and all the forces acting upon them- the “initial conditions” of our system which in this case is everything. We have at our disposal version 2.0 of Deep Thought (Hitchhiker’s Guide to the Galaxy), and we input initial conditions. Deep Thought 2.0 obligingly cranks out the dynamical evolution of our system (the universe) as far into the future as we wish. Well, like Laplace’s Intellect, we’re in this universe. So Deep Thought 2.0 is also telling us what will happen to all of us e.g., tomorrow.

Imagine, then, that from the results given by Deep Thought 2.0 you learn what tomorrow’s lottery numbers are and I learn that I die in a car crash driving to the office tomorrow. Remember, the universe is deterministic, Deep Thought 2.0 is doing nothing that supposedly humans couldn’t do with sufficient computing power and information, and therefore it is in principle possible to do exactly what we have done.

But now we have a problem. We have used the deterministic nature of classical physics to predict outcomes determined by physical laws. This implies that, even though you now know exactly how to win the lottery and I know that by calling in sick I can avoid dying in a car crash, somehow we are to believe that these results are inevitable. You must resist the temptation to win the lottery, and I must go to my death.

This is ridiculous, so what has gone wrong? Classical physics consists of deterministic laws that govern how the passive objects in some isolated system respond to forces. There is no logical justification for supposing that because systems behave according to deterministic laws in idealized situations in which external observers protect systems of interest from unwanted external forces we can conclude that nothing changes when the “system” includes everything, including the (internal?) observers.

That’s the simplified illustration. Here’s the slightly more technical version:

“Under the Newtonian paradigm, we construct a configuration space within which the movements and changes of a certain range of phenomena can be explained by unchanging laws...
The configuration space within which changeless laws apply to changing phenomena is marked out by initial conditions. These conditions are the factual stipulations defining the background to the phenomena explained by the laws. The stipulations mark out the configuration space: the space within which laws apply to the explained phenomena. By definition, they are not themselves explained by the laws that explain movements and changes within the configuration space. They are assumed rather than explained...
The observer stands, both in principle and in fact, outside the configuration space...The laws go together with this ideal observer. They govern what happens inside the configuration space. They have, however, no history of their own within that space – or anywhere else...
When the topic is the whole of the universe and its history, rather than a part of the universe, the distinction between law-governed phenomena within a configuration space and the stipulated factual conditions defining that space ceases to make sense. There is no place outside the configuration space for anything else to be; that space has become the entire universe. It is no longer thinkable, even in principle, to prepare or even to discover copies for what we are to explain, now the entire universe, so that we can test the constant validity of the laws.” (emphasis added)
Unger, R. M., & Smolin, L. (2015). The Singular Universe and the Reality of Time. Cambridge University Press.

Before physicists could truly appreciate the ramifications of taking a mechanics intended to describe how purely reactive objects respond to forces and applying to the universe, quantum mechanics forever destroyed the dream that we can measure a system arbitrarily gently and treat it as sufficiently isolated such that observation and external forces are negligible. It’s true that the beginning of the end predated quantum mechanics in the form of statistical mechanics, “open systems” far from thermodynamics equilibrium, and complex systems. But it was only really in retrospect, after the utter failure to treat quantum systems in terms of the idealized “isolation” of classical experiments, that philosophers and physicists began to explore the implications of assumptions made about classical physics, whilst textbooks and educators were content to scavenge whatever was useful and act as if this reflected a singular, coherent framework with any resemblance to classical physics (to the extent such a unified approach existed).
 
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