JamieSalaor
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Morbert said:Dowker and Kent bring up solipsism in a few contexts. I'll start with the first:
In section 5.1 they discuss the notion of an "actual history", the history containing all actual facts. They remark that the notion of an actual history is ambiguous and we could define the actual history in various solipsistic ways. E.g. "Solipsism of the moment" would only ascribe factive status to propositions about the present. Darwin's records are factive. Dinosaurs are not.
Codifying the "actual history" is an interesting challenge, but CH is an interpretation of the language of quantum theories, not a theory in itself. It offers us an interpretation of operators, state spaces and subspaces, projectors, decompositions etc. What is and is not a fact would depend on the theory we subscribe to. If we want to postulate the factive existence of dinosaurs to explain the observed fossil record, CH will let us employ a logic to evaluate this theory, but CH itself is neutral about what the correct theory for explaining the fossil record is.
So, would solipsism of the moment be if we ascribe the only reality to be now? As in presentism. So the solipsism here refers to time? Only one time exists at once.
As you say CH is neutral. It doesn't at all imply solipsism. But if you were to say solipsism was true you could produce a framework that correlated with that?
So, obviously no body is a solipsist (as they say in the paper its unreasonable and has no scientific reasoning behind it).
So though you can construct such a framework if you desire, but it's realistically wrong.
Surely we could construct another where just me and you exist and nobody else?
Am I getting the right idea?