Quantum Holism: Reconciling Extended Simples with Supersubstantivalism

I argue that the extended simples picture (ESP) is compatible with supersubstantivalism under the quantum holism model, and that reevaluating our limits on the ways an object may be located by fusing the two ontologies can benefit our understanding of modern physics. I first illustrate the explanatory utility of extended simples, using examples of superposition and entanglement. Second, I advocate the use of supersubstantivalism as a way to understand the interface between objects and spacetime, and argue that the ESP suitably fits into a supersubstantivalist interpretation of quantum field theory. In the last section, I propose quantum holism as a framework to reconcile supersubstantivalism with extended simples, and conclude that the causal relationship that interweaves material objects and spacetime render the two ontologies compatible. I will demonstrate that a combined ontology is useful for its parsimony, and for our understanding of quantum field theory

The Complexity of Reasoning about Spatial Congruence

In the recent literature of Artificial Intelligence, an intensive research effort has been spent, for various algebras of qualitative relations used in the representation of temporal and spatial knowledge, on the problem of classifying the computational complexity of reasoning problems for subsets of algebras. The main purpose of these researches is to describe a restricted set of maximal tractable subalgebras, ideally in an exhaustive fashion with respect to the hosting algebras. In this paper we introduce a novel algebra for reasoning about Spatial Congruence, show that the satisfiability problem in the spatial algebra MC-4 is NP-complete, and present a complete classification of tractability in the algebra, based on the individuation of three maximal tractable subclasses, one containing the basic relations. The three algebras are formed by 14, 10 and 9 relations out of 16 which form the full algebra

Space, points and mereology. On foundations of point-free Euclidean geometry

This article is devoted to the problem of ontological foundations of three-dimensional Euclidean geometry. Starting from Bertrand Russell’s intuitions concerning the sensual world we try to show that it is possible to build a foundation for pure geometry by means of the so called regions of space. It is not our intention to present mathematically developed theory, but rather demonstrate basic assumptions, tools and techniques that are used in construction of systems of point-free geometry and topology by means of mereology (resp. Boolean algebras) and Whitehead-like connection structures. We list and briefly analyze axioms for mereological structures, as well as those for connection structures. We argue that mereology is a good tool to model so called spatial relations. We also try to justify our choice of axioms for connection relation. Finally, we briefly discuss two theories: Grzegorczyk’s point-free topology and Tarski’s geometry of solids

What makes work meaningful - or meaningless?

Meaningful work is something we all want. The psychiatrist Viktor Frankl famously described how the innate human quest for meaning is so strong that, even in the direst circumstances, people seek out their purpose in life. More recently, researchers have shown meaningfulness to be more important to employees than any other aspect of work, including pay and rewards, opportunities for promotion, or working conditions. Meaningful work can be highly motivational, leading to improved performance, commitment, and satisfaction. But, so far, surprisingly little research has explored where and how people find their work meaningful and the role that leaders can play in this process. We interviewed 135 people working in 10 very different occupations and asked them to tell us stories about incidents or times when they found their work to be meaningful and, conversely, times when they asked themselves, “What’s the point of doing this job?” We expected to find that meaningfulness would be similar to other work-related attitudes, such as engagement or commitment, in that it would arise purely in response to situations within the work environment. However, we found that, unlike these other attitudes, meaningfulness tended to be intensely personal and individual; it was often revealed to employees as they reflected on their work and its wider contribution to society in ways that mattered to them as individuals. People tended to speak of their work as meaningful in relation to thoughts or memories of significant family members such as parents or children, bridging the gap between work and the personal realm. We also expected meaningfulness to be a relatively enduring state of mind experienced by individuals toward their work; instead, our interviewees talked of unplanned or unexpected moments during which they found their work deeply meaningful. We were anticipating that our data would show that the meaningfulness experienced by employees in relation to their work was clearly associated with actions taken by managers, such that, for example, transformational leaders would have followers who found their work meaningful, whereas transactional leaders would not. Instead, our research showed that quality of leadership received virtually no mention when people described meaningful moments at work, but poor management was the top destroyer of meaningfulness