Format: Book | Adobe PDF
Length: 94 pages
File Size: 900 KB
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|What is the self? This is a question as old as civilization, one that science and philosophy have been unable to answer. Despite discovering that the empirical world is observer-dependent, quantum physics has paid little attention to the nature of the observing awareness, in part because it assumes, as does classical thinking, that the observer is local—the individual in the lab coat who conducts the experiment. In this groundbreaking follow-on to Einstein's Moon, internationally acclaimed author Philip Golabuk makes the case that the observer is nonlocal, beyond time and space, and that the universe, including ourselves, is its dream. This profound shift not only dramatically changes how we see ourselves and our world, but also holds the key to resolving the existential crises we face and ensuring the future of life on earth.
|"The mysterious entanglement between what classical physics and philosophy have regarded as the subjective observer and objective reality has become the central problem of quantum mechanics, which in unraveling the tightly woven threads of matter, discovered that we are not passive witnesses of a world that exists 'out there,' independently of us, but rather participants informing and affecting that world through the act of observation itself. This strange commingling of the so-called objective and subjective realms at the innermost levels of empirical reality has spawned numerous misconceptions and fallacies such as particle superpositioning, the Many Worlds Interpretation presented as a description of ontic rather than epistemological conditions, 'spooky action at a distance,' the measurement problem, and others that are exposed and deconstructed in Einstein's Moon. Exposing and deconstructing misconceptions and fallacies improves our knowledge by steering us away from error, returning us to the truth of our ignorance and disabusing us of what Socrates calls 'conceit of knowledge,' but it does not in itself give us answers. The Socratic art is, in this sense, a destructive one. If we mean to do more than merely rid ourselves of false notions, then we must turn to a different method of inquiry."|
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