Do the abstract laws of logic exist?
As independent, ephemeral entities? No. They exist as ideas, which, themselves,are constructs of an introspective, aware mind. And those constructs are expressions of the physical, namely, electrochemical reactions in the brain.
A few years ago it occurred to me -- albeit with some shock to my scientific sensibilities -- that my two problems, that of a life‑breeding universe, and that of consciousness that can neither be identified nor located, might be brought together. That would be with the thought that mind, rather than being a late development in the evolution of organisms, had existed always: that this is a life‑breeding universe because the constant presence of mind made it so.
I have been in experimental science long enough to know that when you have done an experiment that comes out surprisingly well, the thing to do is enjoy it, because the next time you try it, it may not work. So when this idea struck me, I was elated, I enjoyed it immensely. But I was also embarrassed, because this idea violated all my scientific feelings. It took only a few weeks, however, for me to realize that I was in excellent company. That kind of thought is not only deeply embedded in millenia‑old Eastern philosophies; it is stated explicitly or strongly implied in the writings of a number of great and quite recent physicists.
Perhaps it was in part because I am a biologist that the idea at first seemed so strange to me. Biologists tend to be embarrassed by consciousness. As it is an attribute of some living organisms, they feel that they should know about it, and should indeed be in position to straighten out physicists about it, whereas exactly the opposite is true. Physicists live with the problem of consciousness day in and day out. Early in this century it became evident to all physicists that the observer is an intrinsic component of every physical observation. Physical reality is what physicists recognize to be real. One cannot separate the recognition of existence from existence.
As Erwin Schrödinger put it: “The world is a construct of our sensations, perceptions, memories. It is convenient to regard it as existing objectively on its own. But it certainly does not become manifest by its mere existence.”
Let me give a simple example of the intervention of mind in physical observation: Most readers are probably aware that radiation -- light, indeed all elementary particles -- exhibits simultaneously the properties of waves and of particles, though those properties are altogether different -- indeed, mutually exclusive. This is the prime example of a widespread class of relationships that Neils Bohr brought together in his principle of
complementarity, which notes that numbers of phenomena, in and out of physics, exhibit such mutually exclusive sets of properties; one just has to live with them.
Enter consciousness: the physicist, setting up an experiment on radiation, decides beforehand which of those sets of properties he will encounter. If he does a wave experiment, he gets a wave answer; from a particle experiment he gets a particle answer. To this degree, all physical observation is subjective.
It is primarily physicists who in recent times have expressed most clearly and forthrightly this pervasive relationship between mind and matter, and indeed at times the primacy of mind. Arthur Eddington in 1928 wrote, “the stuff of the world is mind‑stuff ... The mind‑stuff is not spread in space and time.... Recognizing that the physical world is entirely abstract and without ‘actuality’ apart from its linkage to consciousness, we restore consciousness to the fundamental position . . .”
Von Weizsacker in 1971 states as “a new and, I feel, intelligible interpretation of quantum theory” what he calls his “Identity Hypothesis: Consciousness and matter are different aspects of the same reality.”
I like most of all Wolfgang Pauli’s formulation, from 1952: “To us . . . the only acceptable point of view appears to be the one that recognizes both sides of reality -- the quantitative and the qualitative, the physical and the psychical -- as compatible with each other, and can embrace them simultaneously . . . It would be most satisfactory of all if physis and psyche (i.e., matter and mind) could be seen as complementary aspects of the same reality.”
What this kind of thought means essentially is that one has no more basis for considering the existence of matter without its complementary aspect of mind, than for asking that elementary particles not also be waves.
As for this seeming a strange viewpoint for a scientist -- at least until one gets used to it -- as in so many other instances, what is wanted is not so much an acceptable concept as an acceptable rhetoric.
If I say, with Eddington, “the stuff of the world is mind‑stuff,” that has a metaphysical ring. But if I say that ultimate reality is expressed in the solutions of the equations of quantum mechanics, quantum electrodynamics, and quantum field theory -- that sounds like good, modern physics. Yet what are those equations, indeed what is mathematics, but mind‑stuff? -- virtually the ultimate in mind‑stuff and for that reason deeply mysterious.