Richard Andrew Healey

The paradox of Wigner’s friend challenges the objectivity of quantum theory. A pragmatist interpretation can meet this challenge by judicious appeal to decoherence. Quantum theory provides situated agents with resources for predicting and explaining what happens in the physical world—not conscious observations of it. Even in bizarre Wigner’s friend scenarios, differently situated agents agree on the objective content of physical magnitude statements while, normally, quantum Darwinism permits agents equal observational access to their truth. Quantum theory has nothing to say about conscious experiences. But it does prompt us to reexamine the significance of everyday claims about the physical world.

According to conventional wisdom, local gauge symmetry is not a symmetry of nature, but an artifact of how our theories represent nature. But a study of the so-called theta-vacuum appears to refute this view. The ground state of a quantized non-Abelian Yang-Mills gauge theory is characterized by a real-valued, dimensionless parameter theta—a fundamental new constant of nature. The structure of this vacuum state is often said to arise from a degeneracy of the vacuum of the corresponding classical theory, which degeneracy allegedly arises from the fact that “large” (but not “small”) local gauge transformations connect physically distinct states of zero field energy. If that is right, then some local gauge transformations do generate empirical symmetries. In defending conventional wisdom against this challenge I hope to clarify the meaning of empirical symmetry while deepening our understanding of gauge transformations. I distinguish empirical from theoretical symmetries. Using Galileo’s ship and Faraday’s cube as illustrations, I say when an empirical symmetry is implied by a theoretical symmetry. I explain how the theta-vacuum arises, and how “large” gauge transformations differ from “small” ones. I then present two analogies from elementary quantum mechanics. By applying my analysis of the relation between empirical and theoretical symmetries, I show which analogy faithfully portrays the character of the vacuum state of a classical non-Abelian Yang-Mills gauge theory. The upshot is that “large” as well as “small” gauge transformations are purely formal symmetries of non-Abelian Yang-Mills gauge theories, whether classical or quantized. It is still worth distinguishing between these kinds of symmetries. An analysis of gauge within the constrained-Hamiltonian formalism yields the result that “large” gauge transformations should not be classified as gauge transformations; indeed, nor should “global” gauge transformations. In a theory in which boundary conditions are modeled dynamically, “global” gauge transformations may be associated with physical symmetries, corresponding to translations of these extra dynamical variables. Such translations are symmetries if and only if charge is conserved. But it is hard to argue that these symmetries are empirical, and in any case they do not correspond to any constant phase change in a quantum state.

Bell appealed to the theory of relativity in formulating his principle of local causality. But he maintained that quantum field theories do not conform to that principle, even when their field equations are relativistically covariant and their observable algebras satisfy a relativistically motivated microcausality condition. A pragmatist view of quantum theory and an interventionist approach to causation prompt the reevaluation of local causality and microcausality. Local causality cannot be understood as a reasonable requirement on relativistic quantum field theories: it is unmotivated even if applicable to them. But microcausality emerges as a sufficient condition for the consistent application of a relativistic quantum field theory

A quantum state represents neither properties of a physical system nor anyone’s knowledge of its properties. The important question is not what quantum states represent but how they are used—as informational bridges. Knowing about some physical situations, an agent may assign a quantum state to form expectations about other possible physical situations. Quantum states are objective: only expectations based on correct state assignments are generally reliable. If a quantum state represents anything, it is the objective probabilistic relations between its backing conditions and its advice conditions. This paper offers an account of quantum states and their function as informational bridges, in quantum teleportation and elsewhere.

While empirical symmetries relate situations, theoretical symmetries relate models of a theory we use to represent them. An empirical symmetry is perfect if and only if any two situations it relates share all intrinsic properties. Sometimes one can use a theory to explain an empirical symmetry by showing how it follows from a corresponding theoretical symmetry. The theory then reveals a perfect symmetry. I say what this involves and why it matters, beginning with a puzzle that is resolved by the subsequent analysis. I conclude by pointing to applications and implications of the ideas developed earlier in the paper

In his recent work, Michael Redhead (1986, 1987, 1989, 1990) has introduced a condition he calls robustness which, he argues, a relation must satisfy in order to be causal. He has used this condition to argue further that EPR-type correlations are neither the result of a direct causal connection between the correlated events, nor the result of a common cause associated with the source of the particle pairs which feature in these events. Andrew Elby (1992) has used this same condition as a premise in an independent argument for the conclusion that EPR-type correlations cannot be causally explained (except, perhaps, by a nonlocal hidden variable theory). I wish to argue here that robustness is itself too fragile a notion to support such conclusions

On a pragmatist view of quantum theory, a quantum state has the role of advising physically situated agents rather than representing the condition of physical systems. The advice concerns the cognitive significance of a magnitude claim S: σ has, locating the value of magnitude Q on system σ in set Δ of real numbers. The quantum state offers advice both on the content of a magnitude claim S and on its credibility, provided it has enough content. The advice is authoritative—anyone who both accepts quantum theory and agrees on the correct quantum state is bound to heed it. On this view, the content of a magnitude claim is a function of its place in a web of material inferences connecting it to other claims, and hence to perception and action. A quantum state offers advice on the content of a magnitude claim by controlling its place in this inferential web. It thereby adds a contextual element to the content even of claims about the properties of familiar objects like gross experimental apparatus and the moon. But by modeling the behavior of quantum states, quantum theory itself reassures us that only for claims about currently unfamiliar objects does the consequent modification of content amount to anything

Everett's interpretation of quantum mechanics has been criticized for failing to account for what one experiences when performing quantum measurements. This paper investigates the extent of the general responsibility of physics to explain experiences, as distinct from the phenomena that produce them. The conclusions are that while no scientific theory can be required to explain experiences fully, a fundamental physical theory is required to explain how certain actual experiences are possible and that imposing this requirement on quantum mechanics under Everett's interpretation forces one to some perhaps unanticipated metaphysical extremes.

This paper argues that there is no conflict between quantum theory and relativity, and that quantum theory itself helps us explain puzzling “non-local” correlations in a way that contradicts neither Bell’s intuitive locality principle nor his local causality condition. The argument depends on understanding quantum theory along pragmatist lines I have outlined elsewhere, and on a more general view of how that theory helps us explain. The key counterfactuals that hold in such cases manifest epistemic rather than causal connections between distant events. Quantum theory exploits the possibility of private informational links between an agent and events he neither observes nor brings about, in ways that are strikingly independent of the spatiotemporal relations between them. This possibility has interesting implications for theories of chance in a relativistic world.

Those looking for holism in contemporary physics have focused their attention primarily on quantum entanglement. But some gauge theories arguably also manifest the related phenomenon of nonseparability. While the argument is strong for the classical gauge theory describing electromagnetic interactions with quantum “particles”, it fails in the case of general relativity even though that theory may also be formulated in terms of a connection on a principal fiber bundle. Anandan has highlighted the key difference in his analysis of a supposed gravitational analog to the Aharonov-Bohm effect. By contrast with electromagnetism in the original Aharonov-Bohm effect, gravitation is separable and exhibits no novel holism in this case. Whether the nonseparability of classical gauge theories of non-gravitational interactions is associated with holism depends on what counts as the relevant part-whole relation. Loop representations of quantized gauge theories of non- gravitational interactions suggest that these conclusions about holism and nonseparability may extend also to quantum theories of the associated fields.