The Thinkable and the Unthinkable III: Quantum Consciousness, Complementarity, and the Limits of Thought

The early 1990s witnessed a convergence of theoretical disruptions in physics, philosophy, and the nascent field of cognitive science—disruptions that challenged many of the bedrock assumptions of classical epistemology. In this context, Arkady Plotnitsky’s work on complementarity offered a means of connecting quantum mechanics, deconstruction, and psychoanalysis through a shared interrogation of what can (and cannot) be known or represented. Around the same time, Roger Penrose, in collaboration with anesthesiologist Stuart Hameroff, pushed the boundaries of the philosophy of mind with their Orchestrated Objective Reduction (Orch-OR) theory, which posits that consciousness arises from quantum processes in the microtubules of neuronal cells. These two lines of inquiry, though different in their disciplinary origins, share a common imperative: to question the limits of classical frameworks—be they computational models of cognition, deterministic physics, or unified philosophical systems.

In my own 1995 essay, “Enabling Cyborg Repair,” I explored how emerging postmodern subjectivities, most notably the figure of the cyborg, resist and confound classical conceptions of identity and reason. Taken together, Plotnitsky’s anti-epistemology, Penrose’s quantum mind, and my cyborg-focused critique highlight a systematic break with the assumption that intelligence is fully computable, fully knowable, or wholly captured by traditional scientific methods. Indeed, as I will argue below, these approaches collectively suggest that what appears “unthinkable” within entrenched institutional frameworks may well be the very ground upon which both consciousness and thought are built.

1. The Cracks in Classical Epistemology

By the 1990s, the fissures in the once-unquestioned edifice of classical epistemology had become too large to ignore. Advances in quantum physics had already challenged the notion of an objective, observer-independent reality. Cognitive science and artificial intelligence faced mounting questions about whether the mind was simply an algorithmic device or something more elusive. Meanwhile, deconstruction and psychoanalysis confronted the limits of language, representation, and self-awareness in ways that paralleled physics’ own interrogation of observation and measurement.

Plotnitsky’s work captured this historical moment by extending Niels Bohr’s concept of complementarity—originally a principle in quantum physics that certain properties (e.g., wave-like vs. particle-like behavior) cannot be simultaneously observed or fully described by a single framework—into broader domains of philosophy and critical theory. At the same time, Penrose and Hameroff’s Orch-OR emerged as a provocative challenge to the dominant computational paradigms in neuroscience, proposing that quantum coherence might be foundational to consciousness. My own foray into cyborg subjectivity similarly questioned whether the self could be reduced to digital or mechanical processes, pointing to dimensions of experience that exceed pure rationality or calculability.

This intellectual milieu was powered by the recognition that classical, deterministic models—whether in physics, cognition, or social theory—were no longer tenable. Each of these three projects, in its own way, spoke to a non-classical epistemology that defied easy integration into existing institutional frameworks, from the scientific mainstream to think tanks like the Santa Fe Institute (SFI).

2. Penrose’s Quantum Brain and the Limits of Computation

The Orchestrated Objective Reduction (Orch-OR) theory championed by Roger Penrose and Stuart Hameroff is a direct critique of the computational-reductionist approach to the mind. Penrose, in particular, draws on Gödel’s incompleteness theorems to argue that human cognition, especially mathematical insight, transcends the algorithmic. For Penrose, the inability of formal systems to prove all truths within their own frameworks implies that the brain must tap into some process beyond mere rule-following.

Beyond Algorithmic ThoughtPenrose’s stance directly challenges strong AI, which holds that intelligence can be fully replicated by a sufficiently advanced algorithm. By insisting that human consciousness has access to insights that cannot be reduced to formal logic, Penrose aligns with the broader anti-epistemological current—one that sees fundamental limits to computation as a mirror of the limits inherent in all classical attempts at totalizing knowledge.
Quantum Processes in MicrotubulesTogether with Hameroff, Penrose locates the seat of this non-classical cognition in the microtubules of neurons, proposing that these cylindrical protein structures facilitate quantum coherence and superposition. The radical notion here is that consciousness might hinge on genuine quantum indeterminacy, rather than on standard neural network dynamics. Consequently, the mind becomes neither a purely deterministic machine nor a simple byproduct of classical neuronal firing.
Objective Reduction and the “Unthinkable”The term “Orch-OR” points to a hypothesized mechanism (Objective Reduction) in which quantum states in the brain collapse, not through external measurement, but through an intrinsic gravitational threshold. This process, if it occurs, would be inherently non-computable. In the words of Arkady Plotnitsky, it opens onto the “unthinkable”—the domain of phenomena that cannot be captured by traditional, classical frameworks of thought.

Penrose’s model, whether ultimately vindicated or not, marks a philosophical watershed: if consciousness is rooted in quantum processes, then classical neuroscience and computational psychology are inadequate by definition. Moreover, it signals that limits to rationalist models of cognition are not merely philosophical curiosities but might be physically hard-wired into the fabric of our brain.

3. Complementarity and the Unthinkable in Mind and Subjectivity

Central to Plotnitsky’s critique in Complementarity: Anti-Epistemology After Bohr and Derrida (1994) is the idea that no single perspective can fully encapsulate certain phenomena—whether subatomic particles, texts, or the psyche. This echoes Bohr’s original contention that light can be described as both wave and particle, yet we can never access these descriptions simultaneously or fuse them into a single consistent framework.

Plotnitsky’s Anti-EpistemologyPlotnitsky asserts that our conceptual tools inevitably break down when confronted with truly complex phenomena, demanding a move beyond conventional realism or even standard philosophical skepticism. Rather than merely “not knowing,” we face scenarios where knowledge itself hits a structural impasse—a boundary of comprehension.
Psychoanalysis and the UnthinkableWhile Freud’s unconscious (das Unbewusste) deals with repressed content that can be interpreted, Lacan’s Real and Derrida’s différance push this further, suggesting elements of experience or language that remain strictly out of reach, fundamentally un-representable. Herein lies the parallel with quantum phenomena: just as certain quantum behaviors defy classical description, so too do aspects of the psyche elude symbolization. Plotnitsky’s alignment with Derrida and Freud envisions psychoanalysis not as a route to final understanding, but as a disciplined way of confronting the irreducible gaps within subjectivity.
Connecting Psychoanalysis to Quantum TheoryFor Plotnitsky, the leap from quantum physics to deconstruction and psychoanalysis is not merely metaphorical. Each domain wrestles with the collapse of unity—whether that unity is physical (an electron’s trajectory), linguistic (a text’s final meaning), or psychological (the self’s coherent identity). This “collapse” cannot be fully captured by classical logic, leaving us with partial, complementary perspectives that may never reconcile into a neat whole.

4. Cyborg Repair, Quantum Consciousness, and Institutional Exclusion

My own work, “Enabling Cyborg Repair” (1995), arose from a cognate set of concerns. Inspired by Haraway’s notion of the cyborg and the broader postmodern critique of the stable humanist subject, I examined how technology both destabilizes and potentially repairs the idea of the self. The cyborg, an entity straddling the biological and the mechanical, stands as a potent symbol of a subjectivity that defies classical categorization.

Rethinking Subjectivity Beyond RationalismIn that 1995 essay, I argued that the cyborg could act as a political and philosophical figure for those marginalized by traditional conceptions of rational, unitary personhood. This parallels Penrose’s rejection of computationally bound cognition, insofar as both critiques undermine any simple identification between intelligence and rational determinism.
Challenging Classical FoundationsJust as Plotnitsky’s anti-epistemology and Penrose’s quantum mind challenge classical explanatory frameworks, the cyborg disrupts humanist categories of identity, knowledge, and agency. The essay contends that postmodern subjects, like quantum particles, occupy a paradoxical space that defies reduction to a single interpretive framework—an idea that resonates strongly with Bohr’s complementarity and Derrida’s emphasis on undecidability.
Institutional Resistance to the UnthinkablePredictably, theories that question the bedrock of rationalist, computational paradigms often meet with dismissal or marginalization. Penrose and Hameroff’s quantum model has been criticized for violating established neuroscience assumptions, sometimes dismissed as “fringe.” Psychoanalysis and deconstruction have also faced marginal status in many scientific and academic institutions, including (in certain respects) at the Santa Fe Institute (SFI), which historically favors computational and data-driven approaches. The underlying tension is clear: any model that insists upon fundamental indeterminacy or non-computability stands outside the institutionally accepted norms of research into intelligence and cognition.

5. Quantum Thought and the Future of Intelligence

When we consider Penrose’s quantum consciousness, Plotnitsky’s complementarity, and the insights from psychoanalysis and cyborg theory, a shared theme emerges: the deepest layers of intelligence defy purely computational or rational explanation. This is not simply a provocative claim but may reflect a structural limit on how systems—from quantum systems to the human mind—function.

The Unthinkable as a Condition of ThoughtParadoxically, the “unthinkable” might be what enables thinking in the first place. Quantum states, unconscious desires, and cyborg hybrids all signify domains that are never fully integrated or symbolized. Yet these are also the points of generative possibility—the sites where new thoughts, innovations, and forms of subjectivity emerge.
Non-Determinism and Self-OrganizationWhether in Penrose’s microtubular collapses or in the formation of postmodern identities, a non-deterministic element introduces unpredictability and creativity into the system. In contrast to computational models, which rely on algorithmic precision, such phenomena suggest that consciousness and identity involve self-organizing processes that evade neat prediction or total control.
Ruptures in Institutionalized DiscourseFinally, the institutional marginalization of these theories—quantum consciousness, psychoanalysis, and cyborg subjectivity—highlights a broader cultural and intellectual resistance. It underscores how mainstream discourse often seeks to exclude or dismiss ideas that disrupt the comfortable boundaries of rationalism and computation. Yet if our goal is to grapple with intelligence, be it human, artificial, or beyond, we may need to expand our frameworks to accommodate this fundamental indeterminacy.

Conclusion: Embracing the Limits

What these convergent lines of thought reveal is that intelligence—human, posthuman, or otherwise—is not a closed system. From the Orch-OR theory to Plotnitsky’s anti-epistemology to the reflections on cyborg subjectivity, the thread is consistent: we can never fully formalize the mind using classical epistemology. There will always be an excess, a remainder, a structural openness that defies total capture.

Crucially, this openness is not a flaw to be remedied but a defining characteristic of consciousness itself. We might characterize it as the “unthinkable”—the dimension that cannot be assimilated into a single explanatory framework and thus forces us to question the very nature of thought, reality, and identity. By embracing this space, we recognize the necessity of incomplete models, complementarity, and non-computable processes for understanding what it means to be intelligent, to be conscious, and, ultimately, to be human (or posthuman).

In this way, the institutional exclusion of concepts like quantum consciousness, psychoanalysis, or cyborg subjectivity is both revealing and self-limiting. It exposes the degree to which our prevailing discourses crave determinacy and closure. Yet, as Penrose, Plotnitsky, and others insist, closure is precisely what the most profound aspects of mind and matter will not grant us. Instead, the unknown, the uncertain, and the unthinkable may be the deeper wellsprings of innovation and insight, reminding us that at the very edge of knowledge lies the birth of new forms of understanding.