Tag Archives: papers

Quantum Times Article about Surveys on the Foundations of Quantum Theory

A new edition of The Quantum Times (newsletter of the APS topical group on Quantum Information) is out and I have two articles in it. I am posting the first one here today and the second, a book review of two recent books on quantum computing by John Gribbin and Jonathan Dowling, will be posted later in the week. As always, I encourage you to download the newsletter itself because it contains other interesting articles and announcements other than my own. In particlar, I would like to draw your attention to the fact that Ian Durham, current editor of The Quantum Times, is stepping down as editor at some point before the March meeting. If you are interested in getting more involved in the topical group, I would encourage you to put yourself forward. Details can be found at the end of the newsletter.

Upon reformatting my articles for the blog, I realized that I have reached almost Miguel Navascues levels of crankiness. I guess this might be because I had a stomach bug when I was writing them. Today’s article is a criticism of the recent “Snapshots of Foundational Attitudes Toward Quantum Mechanics” surveys that appeared on the arXiv and generated a lot of attention. The article is part of a point-counterpoint, with Nathan Harshman defending the surveys. Here, I am only posting my part in its original version. The newsletter version is slightly edited from this, most significantly in the removal of my carefully constructed title.

Lies, Damned Lies, and Snapshots of Foundational Attitudes Toward Quantum Mechanics

Q1. Which of the following questions is best resolved by taking a straw
poll of physicists attending a conference?

A. How long ago did the big bang happen?

B. What is the correct approach to quantum gravity?

C. Is nature supersymmetric?

D. What is the correct way to understand quantum theory?

E. None of the above.

By definition, a scientific question is one that is best resolved by
rational argument and appeal to empirical evidence.  It does not
matter if definitive evidence is lacking, so long as it is conceivable
that evidence may become available in the future, possibly via
experiments that we have not conceived of yet.  A poll is not a valid
method of resolving a scientific question.  If you answered anything
other than E to the above question then you must think that at least
one of A-D is not a scientific question, and the most likely culprit
is D.  If so, I disagree with you.

It is possible to legitimately disagree on whether a question is
scientific.  Our imaginations cannot conceive of all possible ways,
however indirect, that a question might get resolved.  The lesson from
history is that we are often wrong in declaring questions beyond the
reach of science.  For example, when big bang cosmology was first
introduced, many viewed it as unscientific because it was difficult to
conceive of how its predictions might be verified from our lowly
position here on Earth.  We have since gone from a situation in which
many people thought that the steady state model could not be
definitively refuted, to a big bang consensus with wildly fluctuating
estimates of the age of the universe, and finally to a precision value
of 13.77 +/- 0.059 billion years from the WMAP data.

Traditionally, many physicists separated quantum theory into its
“practical part” and its “interpretation”, with the latter viewed as
more a matter of philosophy than physics.  John Bell refuted this by
showing that conceptual issues have experimental consequences.  The
more recent development of quantum information and computation also
shows the practical value of foundational thinking.  Despite these
developments, the view that “interpretation” is a separate
unscientific subject persists.  Partly this is because we have a
tendency to redraw the boundaries.  “Interpretation” is then a
catch-all term for the issues we cannot resolve, such as whether
Copenhagen, Bohmian mechanics, many-worlds, or something else is the
best way of looking at quantum theory.  However, the lesson of big
bang cosmology cautions against labelling these issues unscientific.
Although interpretations of quantum theory are constructed to yield
the same or similar enough predictions to standard quantum theory,
this need not be the case when we move beyond the experimental regime
that is now accessible.  Each interpretation is based on a different
explanatory framework, and each suggests different ways of modifying
or generalizing the theory.  If we think that quantum theory is not
our final theory then interpretations are relevant in constructing its
successor.  This may happen in quantum gravity, but it may equally
happen at lower energies, since we do not yet have an experimentally
confirmed theory that unifies the other three forces.  The need to
change quantum theory may happen sooner than you expect, and whichever
explanatory framework yields the next theory will then be proven
correct.  It is for this reason that I think question D is scientific.

Regardless of the status of question D, straw polls, such as the three
that recently appeared on the arXiv [1-3], cannot help us to resolve
it, and I find it puzzling that we choose to conduct them for this
question, but not for other controversial issues in physics.  Even
during the decades in which the status of big bang cosmology was
controversial, I know of no attempts to poll cosmologists’ views on
it.  Such a poll would have been viewed as meaningless by those who
thought cosmology was unscientific, and as the wrong way to resolve
the question by those who did think it was scientific.  The same is
true of question D, and the fact that we do nevertheless conduct polls
suggests that the question is not being treated with the same respect
as the others on the list.

Admittedly, polls about controversial scientific questions are
relevant to the sociology of science, and they might be useful to the
beginning graduate student who is more concerned with their career
prospects than following their own rational instincts.  From this
perspective, it would be just as interesting to know what percentage
of physicists think that supersymmetry is on the right track as it is
to know about their views on quantum theory.  However, to answer such
questions, polls need careful design and statistical analysis.  None
of the three polls claims to be scientific and none of them contain
any error analysis.  What then is the point of them?

The three recent polls are based on a set of questions designed by
Schlosshauer, Kofler and Zeilinger, who conducted the first poll at a
conference organized by Zeilinger [1].  The questions go beyond just
asking for a preferred interpretation of quantum theory, but in the
interests of brevity I will focus on this aspect alone.  In the
Schlosshauer et al.  poll, Copenhagen comes out top, closely followed
by “information-based/information-theoretical” interpretations.  The
second comes from a conference called “The Philosophy of Quantum
Mechanics” [2].  There was a larger proportion of self-identified
philosophers amongst those surveyed and “I have no preferred
interpretation” came out as the clear winner, not so closely followed
by de Broglie-Bohm theory, which had obtained zero votes in the poll
of Schlosshauer et al.  Copenhagen is in joint third place along with
objective collapse theories.  The third poll comes from “Quantum
theory without observers III” [3], at which de Broglie-Bohm got a
whopping 63% of the votes, not so closely followed by objective
collapse.

What we can conclude from this is that people who went to a meeting
organized by Zeilinger are likely to have views similar to Zeilinger.
People who went to a philosophy conference are less likely to be
committed, but are much more likely to pick a realist interpretation
than those who hang out with Zeilinger.  Finally, people who went to a
meeting that is mainly about de Broglie-Bohm theory, organized by the
world’s most prominent Bohmians, are likely to be Bohmians.  What have
we learned from this that we did not know already?

One thing I find especially amusing about these polls is how easy it
would have been to obtain a more representative sample of physicists’
views.  It is straightforward to post a survey on the internet for
free.  Then all you have to do is write a letter to Physics Today
asking people to complete the survey and send the URL to a bunch of
mailing lists.  The sample so obtained would still be self-selecting
to some degree, but much less so than at a conference dedicated to
some particular approach to quantum theory.  The sample would also be
larger by at least an order of magnitude.  The ease with which this
could be done only illustrates the extent to which these surveys
should not even be taken semi-seriously.

I could go on about the bad design of the survey questions and about
how the error bars would be huge if you actually bothered to calculate
them.  It is amusing how willing scientists are to abandon the
scientific method when they address questions outside their own field.
However, I think I have taken up enough of your time already.  It is
time we recognized these surveys for the nonsense that they are.

References

[1] M. Schlosshauer, J. Kofler and A. Zeilinger, A Snapshot of
Foundational Attitudes Toward Quantum Mechanics, arXiv:1301.1069
(2013).

[2] C. Sommer, Another Survey of Foundational Attitudes Towards
Quantum Mechanics, arXiv:1303.2719 (2013).

[3] T. Norsen and S. Nelson, Yet Another Snapshot of Foundational
Attitudes Toward Quantum Mechanics, arXiv:1306.4646 (2013).

Can the quantum state be interpreted statistically?

A new preprint entitled The Quantum State Cannot be Interpreted Statistically by Pusey, Barrett and Rudolph (henceforth known as PBR) has been generating a significant amount of buzz in the last couple of days. Nature posted an article about it on their website, Scott Aaronson and Lubos Motl blogged about it, and I have been seeing a lot of commentary about it on Twitter and Google+. In this post, I am going to explain the background to this theorem and outline exactly what it entails for the interpretation of the quantum state. I am not going to explain the technicalities in great detail, since these are explained very clearly in the paper itself. The main aim is to clear up misconceptions.

First up, I would like to say that I find the use of the word “Statistically” in the title to be a rather unfortunate choice. It is liable to make people think that the authors are arguing against the Born rule (Lubos Motl has fallen into this trap in particular), whereas in fact the opposite is true.  The result is all about reproducing the Born rule within a realist theory.  The question is whether a scientific realist can interpret the quantum state as an epistemic state (state of knowledge) or whether it must be an ontic state (state of reality). It seems to show that only the ontic interpretation is viable, but, in my view, this is a bit too quick. On careful analysis, it does not really rule out any of the positions that are advocated by contemporary researchers in quantum foundations. However, it does answer an important question that was previously open, and confirms an intuition that many of us already held. Before going into more detail, I also want to say that I regard this as the most important result in quantum foundations in the past couple of years, well deserving of a good amount of hype if anything is. I am not sure I would go as far as Antony Valentini, who is quoted in the Nature article saying that it is the most important result since Bell’s theorem, or David Wallace, who says that it is the most significant result he has seen in his career. Of course, these two are likely to be very happy about the result, since they already subscribe to interpretations of quantum theory in which the quantum state is ontic (de Broglie-Bohm theory and many-worlds respectively) and perhaps they believe that it poses more of a dilemma for epistemicists like myself then it actually does.

Classical Ontic States

Before explaining the result itself, it is important to be clear on what all this epistemic/ontic state business is all about and why it matters. It is easiest to introduce the distinction via a classical example, for which the interpretation of states is clear. Therefore, consider the Newtonian dynamics of a single point particle in one dimension. The trajectory of the particle can be determined by specifying initial conditions, which in this case consists of a position \(x(t_0)\) and momentum \(p(t_0)\) at some initial time \(t_0\). These specify a point in the particle’s phase space, which consists of all possible pairs \((x,p)\) of positions and momenta.

Classical Ontic State

The ontic state space for a single classical particle, with the initial ontic state marked.

Then, assuming we know all the relevant forces, we can compute the position and momentum \((x(t),p(t))\) at some other time \(t\) using Newton’s laws or, equivalently, Hamilton’s equations. At any time \(t\), the phase space point \((x(t),p(t))\) can be thought of as the instantaneous state of the particle. It is clearly an ontic state (state of reality), since the particle either does or does not possess that particular position and momentum, independently of whether we know that it possesses those values[1]. The same goes for more complicated systems, such as multiparticle systems and fields. In all cases, I can derive a phase space consisting of configurations and generalized momenta. This is the space of ontic states for any classical system.

Classical Epistemic States

Although the description of classical mechanics in terms of ontic phase space trajectories is clear and unambiguous, we are often, indeed usually, more interested in tracking what we know about a system. For example, in statistical mechanics, we may only know some macroscopic properties of a large collection of systems, such as pressure or temperature. We are interested in how these quantities change over time, and there are many different possible microscopic trajectories that are compatible with this. Generally speaking, our knowledge about a classical system is determined by assigning a probability distribution over phase space, which represents our uncertainty about the actual point occupied by the system.

A classical epistemic state

An epistemic state of a single classical particles. The ellipses represent contour lines of constant probability.

We can track how this probability distribution changes using Liouville’s equation, which is derived by applying Hamilton’s equations weighted with the probability assigned to each phase space point. The probability distribution is pretty clearly an epistemic state. The actual system only occupies one phase space point and does not care what probability we have assigned to it. Crucially, the ontic state occupied by the system would be regarded as possible by us in more than one probability distribution, in fact it is compatible with infinitely many.

Overlapping epistemic states

Epistemic states can overlap, so each ontic state is possible in more than one epistemic state. In this diagram, the two phase space axes have been schematically compressed into one, so that we can sketch the probability density graphs of epistemic states. The ontic state marked with a cross is possible in both epistemic states sketched on the graph.

Quantum States

We have seen that there are two clear notions of state in classical mechanics: ontic states (phase space points) and epistemic states (probability distributions over the ontic states). In quantum theory, we have a different notion of state — the wavefunction — and the question is: should we think of it as an ontic state (more like a phase space point), an epistemic state (more like a probability distribution), or something else entirely?

Here are three possible answers to this question:

  1. Wavefunctions are epistemic and there is some underlying ontic state. Quantum mechanics is the statistical theory of these ontic states in analogy with Liouville mechanics.
  2. Wavefunctions are epistemic, but there is no deeper underlying reality.
  3. Wavefunctions are ontic (there may also be additional ontic degrees of freedom, which is an important distinction but not relevant to the present discussion).

I will call options 1 and 2 psi-epistemic and option 3 psi-ontic. Advocates of option 3 are called psi-ontologists, in an intentional pun coined by Chris Granade. Options 1 and 3 share a conviction of scientific realism, which is the idea that there must be some description of what is going on in reality that is independent of our knowledge of it. Option 2 is broadly anti-realist, although there can be some subtleties here[2].

The theorem in the paper attempts to rule out option 1, which would mean that scientific realists should become psi-ontologists. I am pretty sure that no theorem on Earth could rule out option 2, so that is always a refuge for psi-epistemicists, at least if their psi-epistemic conviction is stronger than their realist one.

I would classify the Copenhagen interpretation, as represented by Niels Bohr[3], under option 2. One of his famous quotes is:

There is no quantum world. There is only an abstract physical description. It is wrong to think that the task of physics is to find out how nature is. Physics concerns what we can say about nature…[4]

and “what we can say” certainly seems to imply that we are talking about our knowledge of reality rather than reality itself. Various contemporary neo-Copenhagen approaches also fall under this option, e.g. the Quantum Bayesianism of Carlton Caves, Chris Fuchs and Ruediger Schack; Anton Zeilinger’s idea that quantum physics is only about information; and the view presently advocated by the philosopher Jeff Bub. These views are safe from refutation by the PBR theorem, although one may debate whether they are desirable on other grounds, e.g. the accusation of instrumentalism.

Pretty much all of the well-developed interpretations that take a realist stance fall under option 3, so they are in the psi-ontic camp. This includes the Everett/many-worlds interpretation, de Broglie-Bohm theory, and spontaneous collapse models. Advocates of these approaches are likely to rejoice at the PBR result, as it apparently rules out their only realist competition, and they are unlikely to regard anti-realist approaches as viable.

Perhaps the best known contemporary advocate of option 1 is Rob Spekkens, but I also include myself and Terry Rudolph (one of the authors of the paper) in this camp. Rob gives a fairly convincing argument that option 1 characterizes Einstein’s views in this paper, which also gives a lot of technical background on the distinction between options 1 and 2.

Why be a psi-epistemicist?

Why should the epistemic view of the quantum state should be taken seriously in the first place, at least seriously enough to prove a theorem about it? The most naive argument is that, generically, quantum states only predict probabilities for observables rather than definite values. In this sense, they are unlike classical phase space points, which determine the values of all observables uniquely. However, this argument is not compelling because determinism is not the real issue here. We can allow there to be some genuine stochasticity in nature whilst still maintaining realism.

An argument that I personally find motivating is that quantum theory can be viewed as a noncommutative generalization of classical probability theory, as was first pointed out by von Neumann. My own exposition of this idea is contained in this paper. Even if we don’t always realize it, we are always using this idea whenever we generalize a result from classical to quantum information theory. The idea is so useful, i.e. it has such great explanatory power, that it would be very puzzling if it were a mere accident, but it does appear to be just an accident in most psi-ontic interpretations of quantum theory.  For example, try to think about why quantum theory should be formally a generalization of probability theory from a many-worlds point of view.  Nevertheless, this argument may not be compelling to everyone, since it mainly entails that mixed states have to be epistemic. Classically, the pure states are the extremal probability distributions, i.e. they are just delta functions on a single ontic state. Thus, they are in one-to-one correspondence with the ontic states. The same could be true of pure quantum states without ruining the analogy[5].

A more convincing argument concerns the instantaneous change that occurs after a measurement — the collapse of the wavefunction. When we acquire new information about a classical epistemic state (probability distribution) say by measuring the position of a particle, it also undergoes an instantaneous change. All the weight we assigned to phase space points that have positions that differ from the measured value is rescaled to zero and the rest of the probability distribution is renormalized. This is just Bayesian conditioning. It represents a change in our knowledge about the system, but no change to the system itself. It is still occupying the same phase space point as it was before, so there is no change to the ontic state of the system. If the quantum state is epistemic, then instantaneous changes upon measurement are unproblematic, having a similar status to Bayesian conditioning. Therefore, the measurement problem is completely dissolved within this approach.

Finally, if we allow a more sophisticated analogy between quantum states and probabilities, in particular by allowing constraints on how much may be known and allowing measurements to locally disturb the ontic state, then we can qualitatively explain a large number of phenomena that are puzzing for a psi-ontologist very simply within a psi-epistemic approach. These include: teleportation, superdense coding, and much of the rest of quantum information theory. Crucially, it also includes interference, which is often held as a convincing reason for psi-ontology. This was demonstrated in a very convincing way by Rob Spekkens via a toy theory, which is recommended reading for all those interested in quantum foundations. In fact, since this paper contains the most compelling reasons for being a psi-epistemicist, you should definitely make sure you read it so that you can be more shocked by the PBR result.

Ontic models

If we accept that the psi-epistemic position is reasonable, then it would be superficially resonable to pick option 1 and try to maintain scientific realism. This leads us into the realm of ontic models for quantum theory, otherwise known as hidden variable theories[6]. A pretty standard framework for discussing such models has existed since John Bell’s work in the 1960′s, and almost everyone adopts the same definitions that were laid down then. The basic idea is that systems have properties. There is some space \(\Lambda\) of ontic states, analogous to the phase space of a classical theory, and the system has a value \(\lambda \in \Lambda\) that specifies all its properties, analogous to the phase space points. When we prepare a system in some quantum state \(\Ket{\psi}\) in the lab, what is really happening is that an ontic state \(\lambda\) is sampled from a probability distribution over \(\mu(\lambda)\) that depends on \(\Ket{\psi}\).

Representation of a quantum state in an ontic model

In an ontic model, a quantum state (indicated heuristically on the left as a vector in the Bloch sphere) is represented by a probability distribution over ontic states, as indicated on the right.

We also need to know how to represent measurements in the model[7].  For each possible measurement that we could make on the system, the model must specify the outcome probabilities for each possible ontic state.  Note that we are not assuming determinism here.  The measurement is allowed to be stochastic even given a full specification of the ontic state.  Thus, for each measurement \(M\), we need a set of functions \(\xi^M_k(\lambda)\) , where \(k\) labels the outcome.  \(\xi^M_k(\lambda)\) is the probability of obtaining outcome \(k\) in a measurement of \(M\) when the ontic state is \(\lambda\).  In order for these probabilities to be well defined the functions \(\xi^M_k\) must be positive and they must satisfy \(\sum_k \xi^M_k(\lambda) = 1\) for all \(\lambda \in \Lambda\). This normalization condition is very important in the proof of the PBR theorem, so please memorize it now.

Overall, the probability of obtaining outcome \(k\) in a measurement of \(M\) when the system is prepared in state \(\Ket{\psi}\) is given by

\[\mbox{Prob}(k|M,\Ket{\psi}) = \int_{\Lambda} \xi^M_k(\lambda) \mu(\lambda) d\lambda, \]
which is just the average of the outcome probabilities over the ontic state space.

If the model is going to reproduce the predictions of quantum theory, then these probabilities must match the Born rule.  Suppose that the \(k\)th outcome of \(M\) corresponds to the projector \(P_k\).  Then, this condition boils down to

\[\Bra{\psi} P_k \Ket{\psi} = \int_{\Lambda} \xi^M_k(\lambda) \mu(\lambda) d\lambda,\]

and this must hold for all quantum states, and all outcomes of all possible measurements.

Constraints on Ontic Models

Even disregarding the PBR paper, we already know that ontic models expressible in this framework have to have a number of undesirable properties. Bell’s theorem implies that they have to be nonlocal, which is not great if we want to maintain Lorentz invariance, and the Kochen-Specker theorem implies that they have to be contextual. Further, Lucien Hardy’s ontological excess baggage theorem shows that the ontic state space for even a qubit would have to have infinite cardinality. Following this, Montina proved a series of results, which culminated in the claim that there would have to be an object satisfying the Schrödinger equation present within the ontic state (see this paper). This latter result is close to the implication of the PBR theorem itself.

Given these constraints, it is perhaps not surprising that most psi-epistemicists have already opted for option 2, denouncing scientific realism entirely. Those of us who cling to realism have mostly decided that the ontic state must be a different type of object than it is in the framework described above.  We could discard the idea that individual systems have well-defined properties, or the idea that the probabilities that we assign to those properties should depend only on the quantum state. Spekkens advocates the first possibility, arguing that only relational properties are ontic. On the other hand, I, following Huw Price, am partial to the idea of epistemic hidden variable theories with retrocausal influences, in which case the probability distributions over ontic states would depend on measurement choices as well as which quantum state is prepared. Neither of these possibilities are ruled out by the previous results, and they are not ruled out by PBR either. This is why I say that their result does not rule out any position that is seriously held by any researchers in quantum foundations. Nevertheless, until the PBR paper, there remained the question of whether a conventional psi-epistemic model was possible even in principle. Such a theory could at least have been a competitor to Bohmian mechanics. This possibility has now been ruled out fairly convincingly, and so we now turn to the basic idea of their result.

The Result

Recall from our classical example that each ontic state (phase space point) occurs in the support of more than one epistemic state (Liouville distribution), in fact infinitely many. This is just because probability distributions can have overlapping support. Now, consider what would happen if we restricted the theory to only allow epistemic states with disjoint support. For example, we could partition phase space into a number of disjoint cells and only consider probability distributions that are uniform over one cell and zero everywhere else.

Restricted classical theory

A restricted classical theory in which only the distributions indicated are allowed as epistemic states. In this case, each ontic state is only possible in one epistemic state, so it is more accurate to say that the epistemic states represent a property of the ontic state.

Given this restriction, the ontic state determines the epistemic state uniquely. If someone tells you the ontic state, then you know which cell it is in, so you know what the epistemic state must be. Therefore, in this restricted theory, the epistemic state is not really epistemic. Its image is contained in the ontic state, and it would be better to say that we were talking about a property of the ontic state, rather than something that represents knowledge. According to the PBR result, this is exactly what must happen in any ontic model of quantum theory within the Bell framework.

Here is the analog of this in ontic models of quantum theory.  Suppose that two nonorthogonal quantum states \(\Ket{\psi_1}\) and \(\Ket{\psi_2}\) are represented as follows in an ontic model:

Psi-epistemic model

Representation of nonorthogonal states in a psi-epistemic model

Because the distributions overlap, there are ontic states that are compatible with more than one quantum states, so this is a psi-epistemic model.

In contrast, if, for every pair of quantum states \(\Ket{\psi_1},\Ket{\psi_2}\), the probability distributions do not overlap, i.e. the representation of each pair looks like this

Psi-ontic model

Representation of a pair of quantum states in a psi-ontic model

then the quantum state is uniquely determined by the ontic state, and it is therefore better regarded as a property of \(\lambda\) rather than a representation of knowledge.  Such a model is psi-ontic.  The PBR theorem states that all ontic models that reproduce the Born rule must be psi-ontic.

Sketch of the proof

In order to establish the result, PBR make use of the following idea. In an ontic model, the ontic state \(\lambda\) determines the probabilities for the outcomes of any possible measurement via the functions \(\xi^M_k\). The Born rule probabilities must be obtained by averaging these conditional probabilities with respect to the probability distribution \(\mu(\lambda)\) representing the quantum state. Suppose there is some measurement \(M\) that has an outcome \(k\) to which the quantum state \(\Ket{\psi}\) assigns probability zero according to the Born rule. Then, it must be the case that \(\xi^M_k(\lambda) = 0\) for every \(\lambda\) in the support of \(\mu(\lambda)\). Now consider two quantum states \(\Ket{\psi_1}\) and \(\Ket{\psi_2}\) and suppose that we can find a two outcome measurement such that that the first state gives zero Born rule probability to the first outcome and the second state gives zero Born rule probability to the second outcome. Suppose also that there is some \(\lambda\) that is in the support of both the distributions, \(\mu_1\) and \(\mu_2\), that represent \(\Ket{\psi_1}\) and \(\Ket{\psi_2}\) in the ontic model. Then, we must have \(\xi^M_1(\lambda) = \xi^M_2(\lambda) = 0\), which contradicts the normalization assumption \(\xi^M_1(\lambda) + \xi^M_2(\lambda) = 1\).

Now, it is fairly easy to see that there is no such measurement for a pair of nonorthogonal states, because this would mean that they could be distinguished with certainty, so we do not have a result quite yet. The trick to get around this is to consider multiple copies. Consider then, the four states \(\Ket{\psi_1}\otimes\Ket{\psi_1}, \Ket{\psi_1}\otimes\Ket{\psi_2}, \Ket{\psi_2}\otimes\Ket{\psi_1}\) and \(\Ket{\psi_2}\otimes\Ket{\psi_2}\) and suppose that there is a four outcome measurement such that \(\Ket{\psi_1}\otimes\Ket{\psi_1}\) gives zero probability to the first outcome, \(\Ket{\psi_1}\otimes\Ket{\psi_2}\) gives zero probability to the second outcome, and so on. In addition to this, we make an independence assumption that the probability distributions representing these four states must satisfy. Let \(\lambda\) be the ontic state of the first system and let \(\lambda’\) be the ontic state of the second. The independence assumption states that the probability densities representing the four quantum states in the ontic model are \(\mu_1(\lambda)\mu_1(\lambda’), \mu_1(\lambda)\mu_2(\lambda’), \mu_2(\lambda)\mu_1(\lambda’)\) and \(\mu_2(\lambda)\mu_2(\lambda’)\). This is a reasonable assumption because there is no entanglement between the two systems and we could do completely independent experiments on each of them. Assuming there is an ontic state \(\lambda\) in the support of both \(\mu_1\) and \(\mu_2\), there will be some nonzero probability that both systems occupy this ontic state whenever any of the four states are prepared. But, in this case, all four functions \(\xi^M_1,\xi^M_2,\xi^M_3\) and \(\xi^M_4\) must have value zero when both systems are in this state, which contradicts the normalization \(\sum_k \xi^M_k = 1\).

This argument works for the pair of states \(\Ket{\psi_1} = \Ket{0}\) and \(\Ket{\psi_2} = \Ket{+} = \frac{1}{\sqrt{2}} \left ( \Ket{0} + \Ket{1}\right )\). In this case, the four outcome measurement is a measurement in the basis:

\[\Ket{\phi_1} = \frac{1}{\sqrt{2}} \left ( \Ket{0}\otimes\Ket{1} + \Ket{1} \otimes \Ket{0} \right )\]
\[\Ket{\phi_2} = \frac{1}{\sqrt{2}} \left ( \Ket{0}\otimes\Ket{-} + \Ket{1} \otimes \Ket{+} \right )\]
\[\Ket{\phi_3} = \frac{1}{\sqrt{2}} \left ( \Ket{+}\otimes\Ket{1} + \Ket{-} \otimes \Ket{0} \right )\]
\[\Ket{\phi_4} = \frac{1}{\sqrt{2}} \left ( \Ket{+}\otimes\Ket{-} + \Ket{-} \otimes \Ket{+} \right ),\]

where \(\Ket{-} = \frac{1}{\sqrt{2}} \left ( \Ket{0} – \Ket{1}\right )\). It is easy to check that \(\Ket{\phi_1}\) is orthogonal to \(\Ket{0}\otimes\Ket{0}\), \(\Ket{\phi_2}\) is orthogonal to \(\Ket{0}\otimes\Ket{+}\), \(\Ket{\phi_3}\) is orthogonal to \(\Ket{+}\otimes\Ket{0}\), and \(\Ket{\phi_4}\) is orthogonal to \(\Ket{+}\otimes\Ket{+}\). Therefore, the argument applies and there can be no overlap in the probability distributions representing \(\Ket{0}\) and \(\Ket{+}\) in the model.

To establish psi-ontology, we need a similar argument for every pair of states \(\Ket{\psi_1}\) and \(\Ket{\psi_2}\). PBR establish that such an argument can always be made, but the general case is more complicated and requires more than two copies of the system. I refer you to the paper for details where it is explained very clearly.

Conclusions

The PBR theorem rules out psi-epistemic models within the standard Bell framework for ontological models. The remaining options are to adopt psi-ontology, remain psi-epistemic and abandon realism, or remain psi-epistemic and abandon the Bell framework. One of the things that a good interpretation of a physical theory should have is explanatory power. For me, the epistemic view of quantum states is so explanatory that it is worth trying to preserve it. Realism too is something that we should not abandon too hastily. Therefore, it seems to me that we should be questioning the assumptions of the Bell framework by allowing more general ontologies, perhaps involving relational or retrocausal degrees of freedom. At the very least, this option is the path less travelled, so we might learn something by exploring it more thoroughly.

  1. There are actually subtleties about whether we should think of phase space points as instantaneous ontic states. For one thing, the momentum depends on the first derivative of position, so maybe we should really think of the state being defined on an infinitesimal time interval. Secondly, the fact that momentum appears is because Newtonian mechanics is defined by second order differential equations. If it were higher order then we would have to include variables depending on higher derivatives in our definition of phase space. This is bad if you believe in a clean separation between basic ontology and physical laws. To avoid this, one could define the ontic state to be the position only, i.e. a point in configuration space, and have the boundary conditions specified by the position of the particle at two different times. Alternatively, one might regard the entire spacetime trajectory of the particle as the ontic state, and regard the Newtonian laws themselves as a mere pattern in the space of possible trajectories. Of course, all these descriptions are mathematically equivalent, but they are conceptually quite different and they lead to different intuitions as to how we should understand the concept of state in quantum theory. For present purposes, I will ignore these subtleties and follow the usual practice of regarding phase space points as the unambiguous ontic states of classical mechanics. []
  2. The subtlety is basically a person called Chris Fuchs. He is clearly in the option 2 camp, but claims to be a scientific realist. Whether he is successful at maintaining realism is a matter of debate. []
  3. Note, this is distinct from the orthodox interpretation as represented by the textbooks of Dirac and von-Neumann, which is also sometimes called the Copenhagen interpretation. Orthodoxy accepts the eigenvalue-eigenstate link.  Observables can sometimes have definite values, in which case they are objective properties of the system. A system has such a property when it is in an eigenstate of the corresponding observable. Since every wavefunction is an eigenstate of some observable, it follows that this is a psi-ontic view, albeit one in which there are no additional ontic degrees of freedom beyond the quantum state. []
  4. Sourced from Wikiquote. []
  5. but note that the resulting theory would essentially be the orthodox interpretation, which has a measurement problem. []
  6. The terminology “ontic model” is preferred to “hidden variable theory” for two reasons. Firstly, we do not want to exclude the case where the wavefunction is ontic, but there are no extra degrees of freedom (as in the orthodox interpretation). Secondly, it is often the case that the “hidden” variables are the ones that we actually observe rather than the wavefunction, e.g. in Bohmian mechanics the particle positions are not “hidden”. []
  7. Generally, we would need to represent dynamics as well, but the PBR theorem does not depend on this. []

Publications

Generalized No-Broadcasting Theorem has been accepted for publication in Phys. Rev. Lett. and Quantum Graphical Models and Belief Propagation has been accepted for publication in Ann. Phys.

Refuting nonlocal realism?

Posting has been light of late. I would like to say this is due to the same sort of absorbtion that JoAnne has described over at Cosmic Variance, but in fact my attention span is currently too short for that and it has more to do with my attempts to work on three projects simultaneously. In any case, a report of an experiment on quantum foundations in Nature cannot possibly go ignored for too long on this blog. See here for the arXiv eprint.

What Gröblacher et. al. report on is an experiment showing violations of an inequality proposed by Leggett, aimed at ruling out a class of nonlocal hidden-variable theories, whilst simultaneously violating the CHSH inequality, so that local hidden-variable theories are also ruled out in the same experiment. This is of course subject to the usual caveats that apply to Bell experiments, but let’s grant the correctness of the analysis for now and take a look at the class of nonlocal hidden-variable theories that are ruled out.

It is well-known that Bell’s assumption of locality can be factored out into two conditions.

  • Outcome independence: the outcome of the experiment at site A does not depend on the outcome of the experiment at site B.
  • Parameter independence: the outcome of the experiment at site A does not depend on the choice of detector setting at site B.

Leggett has proposed to consider theories that maintain the assumption of outcome independence, but drop the assumption of parameter independence.  It is worth remarking at this point that the attribution of fundamental importance to this factorization of the locality assumption can easily be criticized.  Whilst it is usual to describe the outcome at each site by  ±1 this is an oversimplification.  For example, if we are doing Stern-Gerlach measurements on electron spins then the actual outcome is a deflection of the path of the electron either up or down with respect to the orientation of the magnet.  Thus, the outcome cannot be so easily separated from the orientation of the detector, as its full description depends on the orientation.

Nevertheless, whatever one makes of the factorization, it is the case that one can construct toy models that reproduce the quantum predictions in Bell experiments by dropping parameter independence.  Therefore, it is worth considering what other reasonable constraints we can impose on theories when this assumption is dropped.  Leggett’s assumption amounts to assuming that the hidden variable states in the theory can be divided into subensembles, in each of which the two photons have a definite polarization (which may however depend on the distant detector setting).  The total ensemble corresponding to a quantum state is then a statistical average over such states.  This is the class of theories that has been ruled out by the experiment.

This is all well and good, and I am certainly in favor of any experiment that places constraints on the space of possible interpretations of quantum theory.  However, the experiment has been sold in some quarters as a “refutation of nonlocal realism”, so we should consider the extent to which this is true.  The first point to make is that there are perfectly good nonlocal realistic models, in the sense of reproducing the predictions of quantum theory, that do not satisfy Leggett’s assumptions – the prime example being Bohmian mechanics.  In the Bohm theory photons do not have a well-defined value of polarization, but instead it is determined nonlocally via the quantum potential.   Therefore, if we regard this as a reasonable theory then no experiment that simply confirms the predictions of quantum theory can be said to rule out nonlocal realism.

What can decoherence do for us?

OK, so it’s time for the promised post about decoherence, but where to begin? Decoherence theory is now a vast subject with an enormous literature covering a wide variety of physical systems and scenarios. I will not deal with everything here, but just make some comments on how the theory looks from my point of view about the foundations of quantum theory. Alexei Grinbaum pointed me to a review article by Maximilian Schlosshauer on the role of decoherence in solving the measurement problem and in interpretations of quantum theory. That’s a good entry into the literature for people who want to know more.

OK, let me start by defining two problems that I take to be at the heart of understanding quantum theory:

1) The Emergence of Classicality: Our most fundamental theories of the world are quantum mechanical, but the world appears classical to us at the everyday level. Explain why we do not find ourselves making mistakes in using classical theories to make predictions about the everyday world of experience. By this I mean not only classical dynamics, but also classical probability theory, information theory, computer science, etc.

2) The ontology problem: The mathematical formalism of quantum theory provides an algorithm for computing the probabilities of outcomes of measurements made in experiments. Explain what things exist in reality and what laws they obey in such a way as to account for the correctness of the predictions of the theory.

I take these to be the fundamental challenges of understanding quantum mechanics. You will note that I did not mention the measurement problem, Schroedinger’s cat, or the other conventional ways of expressing the foundational challenges of quantum theory. This is because, as I have argued before, these problems are not interpretation neutral. Instead, one begins with something like the orthodox interpretation and shows that unitary evolution and the measurement postulates are in apparent conflict within that interpretation depending on whether we choose to view the measuring apparatus as a physical system obeying quantum theory or to leave it unanalysed. The problems with this are twofold:

i) It is not the case that we cannot solve the measurement problem. Several solutions exist, such as the account given by Bohmian mechanics, that of Everett/many-worlds, etc. The fact that there is more than one solution, and that none of them have been found to be universally compelling, indicates that it is not solving the measurement problem per se that is the issue. You could say that it is solving the measurement problem in a compelling way that is the issue, but I would say it is better to formulate the problem in such a way that it is obvious how it applies to each of the different interpretations.

ii) The standard way of describing the problems essentially assumes that the quantum state-vector corresponds more or less directly to whatever exists in reality, and that it is in fact all that exists in reality. This is an assumption of the orthodox interpretation, so we are talking about a problem with the standard interpretation and not with quantum theory itself. Assuming the reality of the state-vector simply begs the question. What if it does not correspond to an element of reality, but is just an epistemic object with a status akin to a probability distribution in classical theories? This is an idea that I favor, but now is not the time to go into detailed arguments for it. The mere fact that it is a possibility, and is taken seriously by a significant section of the foundations community, means that we should try to formulate the problems in a language that is independent of the ontological status of the state-vector.

Given this background viewpoint, we can now ask to what extent decoherence can help us with 1) and 2), i.e. the emergence and ontology problems. Let me begin with a very short description of what decoherence is in this context. The first point is that it takes seriously the idea that quantum systems, particularly the sort that we usually describe as “classical”, are open, i.e. interact strongly with a large environment. Correlations between system and environment are typically established very quickly in some particular basis, determined by the form of the system-environment interaction Hamiltonain, so that the density matrix of the system quickly becomes diagonal in that basis. Furthermore, the basis in which the correlations exist is stable over a very long period of time, which can typically be much longer than the lifetime of the universe. Finally, for many realistic Hamiltonians and a wide variety of systems, the decoherence basis corresponds very well to the kind of states we actually observe.

From my point of view, the short answer to the role of decoherence in foundations is that it provides a good framework for addressing emergence, but has almost nothing to say about ontology.  The reason for saying that should be clear:  we have a good correspondence with our observations, but at no point in my description of decoherence did I find it necessary to mention a reality underlying quantum mechanics.  Having said that, a couple of caveats are in order. Firstly, decoherence can do much more if it is placed within a framework with a well defined ontology. For example, in Everett/many-worlds, the ontology is the state-vector, which always evolves unitarily and never collapses. The trouble with this is that the ontology doesn’t correspond to our subjective experience, so we need to supplement it with some account of why we see collapses, definite measurement outcomes, etc. Decoherence theory does a pretty good job of this by providing us with rules to describe this subjective experience, i.e. we will experience the world relative to the basis that decoherence theory picks out. However, the point here is that the work is not being done by decoherence alone, as claimed by some physicists, but also by a nontrivial ontological assumption about the state-vector. As I remarked earlier, the latter is itself a point of contention, so it is clear that decoherence alone is not providing a complete solution.

The second caveat, is that some people, including Max Schlosshauer in his review, would argue for plausible denial of the need to answer the ontology question at all. So long as we can account for our subjective experience in a compelling manner then why should we demand any more of our theories? The idea is then that decoherence can solve the emergence problem, and then we are done because the ontology problem need not be solved at all. One could argue for this position, but to do so is thoroughly wrongheaded in my opinion, and this is so independently of my conviction that physics is about trying to describe a reality that goes beyond subjective experience. The simple point is that someone who takes this view seriously really has no need for decoherence theory at all. Firstly, given that we are not assigning ontological status to anything, let alone the state-vector, then you are free to collapse it, uncollapse it, evolve it, swing it around your head or do anything else you like with it. After all, if it is not supposed to represent anything existing in reality then there need not be any physical consequences for reality of any mathematical manipulation, such as a projection, that you might care to do. The second point is that if we are prepared to give a privelliged status to observers in our physical theories, by saying that physics needs to describe their experience and nothing more, then we can simply say that the collapse is a subjective property of the observer’s experience and leave it at that. We already have privelliged systems in our theory on this view, so what extra harm could that do?

Of course, I don’t subscribe to this viewpoint myself, but on both views described so far, decoherence theory either needs to be supplemented with an ontology, or is not needed at all for addressing foundational issues.

Finally, I want to make a couple of comments about how odd the decoherence solution looks from my particular point of view as a believer in the epistemic nature of wavefunctions. The first is that, from this point of view, the decoherence solution appears to have things backwards. When constructing a classical probabilistic theory, we first identify the ontological entities, e.g. particles that have definite trajectories, and describe their dynamics, e.g. Hamilton’s equations. Only then do we introduce probabilities and derive the corresponding probabilistic theory, e.g. Liouville mechanics. Decoherence theory does things in the other direction, starting from Schroedinger mechanics and then seeking to define the states of reality in terms of the probabilistic object, i.e. the state-vector. Whilst this is not obviously incorrect, since we don’t necessarily have to do things the same way in classical and quantum theories, it does seem a little perverse from my point of view. I’d rather start with an ontology and derive the fact that the state-vector is a good mathematical object for making probabilistic predictions, instead of the other way round.

The second comment concerns an analogy between the emergence of classicality in QM and the emergence of the second law of thermodynamics from statistical mechanics. For the latter, we have a multitude of conceptually different approaches, which all arrive at somewhat similar results from a practical point of view. For a state-vector epistemist like myself, the interventionist approach to statistical mechanics seems very similar to the decoherence approach to the emergence problem in QM. Both say that the respective problems cannot be solved by looking at a closed Hamiltonian system, but only by considering interaction with a somewhat uncontrollable environment. In the case of stat-mech, this is used to explain the statistical fluctuations observed in what would be an otherwise deterministic system. The introduction of correlations between system and environment is the mechanism behind both processes. Somewhat bizzarely, most physicists currently prefer closed-system approaches to the derivation of the second law, based on coarse-graining, but prefer the decoherence approach when it comes to the emergence of classicality from quantum theory. Closed system approaches have the advantage of being applicable to the universe as a whole, where there is no external environment to rely on. However, apart from special cases like this, one can broadly say that the two types of approach are complimentary for stat mech, and neither has a monopoly on explaining the second law. It is then natural to ask whether closed system approaches to emergence in QM are available making use of coarse graining, and whether they ought to be given equal weight to the decoherence explanation. Indeed, such arguments have been given – here is a recent example, which has many precursors too numerous to go through in detail. I myself am thinking about a similar kind of approach at the moment. Right now, such arguments have a disadvantage over decoherence in that the “measurement basis” has to be put in by hand, rather than emerging from the physics as in decoherence. However, further work is needed to determine whether this is an insurmountable obstacle.

In conclusion, decoherence theory has done a lot for our understanding of the emergence of classicality from quantum theory. However, it does not solve all the foundational queations about quantum theory, at least not on it’s own. Further, its importance may have been overemphasized by the physics community because other less-developed approaches to emergence could turn out to be of equal importance.

Steane Roller

Earlier, I promised some discussion of Andrew Steane‘s new paper: Context, spactime loops, and the interpretation of quantum mechanics. Whilst it is impossible to summarize everything in the paper, I can give a short description of what I think are the most important points.

  • Firstly, he does believe that the whole universe obeys the laws of quantum mechanics, which are not required to be generalized.
  • Secondly, he does not think that Everett/Many-Worlds is a good way to go because it doesn’t give a well-defined rule for when we see one particular outcome of a measurement in one particular basis.
  • He believes that collapse is a real phenomenon and so the problem is to come up with a rule for assigning a basis in which the wavefunction collapses, as well as, roughly speaking, a spacetime location at which it occurs.
  • For now, he describes collapse as an unanalysed fundamenally stochastic process that achieves this, but he recognizes that it might be useful to come up with a more detailed mechanism by which this occurs.

Steane’s problem therefore reduces to picking a basis and a spacetime location. For the former, he uses the standard ideas from decoherence theory, i.e. the basis in which collapse occurs is the basis in which the reduced state of the system is diagonal. However, the location of collapse is what is really interesting about the proposal, and makes it more interesting and more bizzare than most of the proposals I have seen so far.

Firstly, note that the process of collapse destroys the phase information between the system and the environment. Therefore, if the environmental degrees of freedom could ever be gathered together and re-interacted with the system, then QM would predict interference effects that would not be present if a genuine collapse had occurred. Since Steane believes in the universal validity of QM, he has to come up with a way of having a genuine collapse without getting into a contradiction with this possibility.

His first innovation is to assert that the collapse need not be associated to an exactly precise location in spacetime. Instead, it can be a function of what is going on in a larger region of spacetime. Presumably, for events that we would normally regard as “classical” this region is supposed to be rather small, but for coherent evolutions it could be quite large.

The rule is easiest to state for special cases, so for now we will assume that we are talking about particles with a discrete quantum degree of freedom, e.g. spin, but that the position and momentum can be treated classically. Now, suppose we have 3 qubits and that they are in the state |000> + e^i phi |111>. The state of the first two qubits is a density operator, diagonal in the basis {|00>, |11>}, with a probability 1/2 for each of the two states. The phase e^i phi will only ever be detectable if the third qubit re-interacts with the first two. Whether or not this can happen is determined by the relative locations of the qubits, since the interaction Hamiltonias in nature are local. Since we are treating position and momentum classically at the moment, there is a matter of fact about whether this will occur and Steane’s rule is simple: if the qubits re-interact in the future then there is no collapse, but if they don’t then the then the first two qubits have collapsed into the state |00> or the state |11> with probability 1/2 for each one.

Things are going to get more complicated if we quantize the position and momentum, or indeed if we move to quantum field theory, since then we don’t have definite particle trajectories to work with. It is not entirely clear to me whether Steane’s proposal can be made to work in the general case, and he does admit that further technical work is needed. However, he still asserts that whether or not a system has collapsed at a given point is spacetime is in principle a function of its entire future, i.e. whether or not it will eventually re-interact with the environment it has decohered with respect to.

At this point, I want to highlight a bizzare physical prediction that can be made if you believe Steane’s point of view. Really, it is metaphysics, since the experiment is not at all practical. For starters, the fact that I experience myself being in a definite state rather than a superposition means that there are environmental degrees of freedom that I have interacted with in the past that have decohered me into a particular basis. We can in principle imagine an omnipotent “Maxwell’s demon” type character, who can collect up every degree of freedom I have ever interacted with, bring it all together and reverse the evolution, eliminating me in the process. Whilst this is impractical, there is nothing in principle to stop it happening if we believe that QM applies to the entire universe. However, according to Steane, the very fact that I have a definite experience means that we can predict with certainty that no such interaction happens in the future. If it did, there would be no basis for my definite experience at the moment.

Contrast this with a many-worlds account a la David Wallace. There, the entire global wavefunction still exists, and the fact that I experience the world in a particular basis is due to the fact that only certain special bases, the ones in which decoherence occurs, are capable of supporting systems complex enough to achieve conciousness. There is nothing in this view to rule out the Maxwell’s demon conclusively, although we may note that he is very unlikely to be generated by a natural process due to the second law of thermodynamics.

Therefore, there is something comforting about Steane’s proposal. If true, my very existence can be used to infer that I will never be wiped out by a Maxwell’s demon. All we need to do to test the theory is to try and wipe out a conscious being by constructing such a demon, which is obviously impractical and also unethical. Needless to say, there is something troubling about drawing such a strong metaphysical conclusion from quantum theory, which is why I still prefer the many-worlds account over Steane’s proposal at the moment. (That’s not to say that I agree with the former either though.)

New preprints

I recently posted two new articles on the arXiv.

Enjoy!