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Quantum sociology of entangled monads - can special findings from mathematics, quantum physics, sociology and philosophy actually be brought together in such a way that the result of this undertaking is a coherent addition to our knowledge of the world?
Quantum physics is based on the axiom that the set of possible states of a quantum mechanical system has the structure of a Hilbert space and thus quantum physical states show a linear structure. In this way, linear combinations of these states result in further possible states and we thus enter a quantum physical state space which, thanks to David Hilbert, we can grasp mathematically.
With the methods of sociology, we capture sociological status spaces from a different perspective and can, for example, fall back on the theories of modern societies as set up by the sociologists Talcott Parsons and Niklas Luhmann, which can also be broken down to the individual level of the smallest units.
Finally, if one looks at philosophical state spaces of metaphysical considerations, they always become complex, since they cross the threshold of direct knowledge, deal with areas that do not necessarily open up and are located on a level of mutual penetration. With his rational principles of nature and grace, which have become known under the title monadology, Gottfried Wilhelm Leibniz, for example, described two states in which monads exist as souls: "We experience a state in ourselves in which we don't remember anything and have no clear perception, as in the case of fainting or a deep dreamless sleep. In this state the soul is not appreciably different from a mere monad. But as this state does not last and the soul withdraws from it again, so it is but something more".
This brief introduction already shows the complexity of the attempt to show a common state space that subsumes the above-mentioned state spaces. In order not to overload my first contribution to the "quantum-sociological consideration of entangled monads", the consideration of the mental/emotional condition should only present the possibilities of this approach at this point.
The French philosopher Julien De Sanctis has just published his essay in which he describes his slide into the state of depression, into the "world of the undead" and his return to "life": "A few days after our return from Japan, I realized "that the world had stopped nourishing me. Not that it suddenly became stingy, but I was no longer able to bite its flesh and harvest its juice. My craving for vitality had simply vanished when the Flavors and their appetizers are dying. Depression is a withering. It crushes us brutally, drying up our sense of taste, suffocating our desires, sapping our strength and throwing us into an arena without gladiators. No enemy on the horizon, no opponent. There is just you and your loneliness, you and this suffering of absurd violence Depression isn't really of this world anymore because once it sets in, it overcomes the concrete circumstances that gradually created it and crashes in an afterlife in which there is no other horizon than despair, in short: a no-world."
His spiritual travelogue shows the first phases of growing helplessness, when states of great happiness suddenly clouded over without warning, entangled with thoughts that were nourished by inappropriate memories. Two states overlap, the current state of happiness and the forced state of unhappiness. Both states are obviously possible, but the one on whom the accent of reality is directed and remains directed dominates - in the spirit of "Schrödinger's cat".
In the case of Julien De Sanctis, the occurrence of negative states is increasing. His monad finds no rest in the night: "Every day the same scene, the same scenario played out. While I longed for the resolution to sleep, the morning heralded the end of the nocturnal truce and the return to battered consciousness . ..." and "We bathe in an ocean of sensations that nourish us and give substance to our actions, which are also nourishing."
Linear combinations of memory fragments and current states of mind result in other possible states of mind that can reinforce or compensate. In the case of a "success", the entanglement with already experienced successes can reinforce the positive moment or an entanglement with previous failures destroy the positive aspect and reduce the probability of positive repetitions.
This example can be generalized and transferred to societies. For example, the question could be pursued as to how much suffering in the collective consciousness of a society endangers its continued existence? And, if one thinks, for example, of the Russian war of aggression against Ukraine, what is necessary for healing?
These were first insights into my field of "quantum sociology of entangled monads" which I have been working on for about three years now. A publication with the mathematical concept (according to Hilbert and von Neumann), the handover to the metaphysical approach of monadology (according to Leibniz) and the integration into social systems (according to Parsons and Luhmann) is in preparation.
"Let's be realistic, let's try the impossible." E. R. Guevara de la Serna.
