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.
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.
- 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.