There is a strange phenomenon in academia of physicists so distraught over the fact that quantum mechanics is probabilistic that they invent a whole multiverse to get around it.
Let’s say a photon hits a beam splitter and has a 25% chance of being reflected and a 75% chance of passing through. You could make this prediction deterministic if you claim the universe branches off into a grand multiverse where in 25% of the branches the photon is reflected and in 75% of the branches it passes through. The multiverse would branch off in this way with the same structure every single time, guaranteed.
Believe it or not, while they are a minority opinion, there are quite a few academics who unironically promote this idea just because they like that it restores determinism to the equations. One of them is David Deutsch who, to my knowledge, was the first to publish a paper arguing that he believed quantum computers delegate subtasks to branches of the multiverse.
It’s just not true at all that the quantum chip gives any evidence for the multiverse, because believing in the multiverse does not make any new predictions. Everyone who proposes this multiverse view (called the Many-Worlds Interpretation) do not actually believe the other branches of the multiverse would actually be detectable. It is something purely philosophical in order to restore determinism, and so there is no test you could do to confirm it. If you believe the outcome of experiments are just random and there is one universe, you would also predict that we can build quantum computers, so the invention of quantum computers in no way proves a multiuverse.
This problem presupposes metaphysical realism, so you have to be a metaphysical realist to take the problem seriously. Metaphysical realism is a particular kind of indirect realism whereby you posit that everything we observe is in some sense not real, sometimes likened to a kind of “illusion” created by the mammalian brain (I’ve also seen people describe it as an “internal simulation”), called “consciousness” or sometimes “subjective experience” with the adjective “subjective” used to make it clear it is being interpreted as something unique to conscious subjects and not ontologically real.
If everything we observe is in some sense not reality, then “true” reality must by definition be independent of what we observe. If this is the case, then it opens up a whole bunch of confusing philosophical problems, as it would logically mean the entire universe is invisible/unobservable/nonexperiential, except in the precise configuration of matter in the human brain which somehow “gives rise to” this property of visibility/observability/experience. It seems difficult to explain this without just presupposing this property arbitrarily attaches itself to brains in a particular configuration, i.e. to treat it as strongly emergent, which is effectively just dualism, indeed the founder of the “hard problem of consciousness” is a self-described dualist.
This philosophical problem does not exist in direct realist schools of philosophy, however, such as Jocelyn Benoist’s contextual realism, Carlo Rovelli’s weak realism, or in Alexander Bogdanov’s empiriomonism. It is solely a philosophical problem for metaphysical realists, because they begin by positing that there exists some fundamental gap between what we observe and “true” reality, then later have to figure out how to mend the gap. Direct realist philosophies never posit this gap in the first place and treat reality as precisely equivalent to what we observe it to be, so it simply does not posit the existence of “consciousness” and it would seem odd in a direct realist standpoint to even call experience “subjective.”
The “hard problem” and the “mind-body problem” are the main reasons I consider myself a direct realist. I find that it is a completely insoluble contradiction at the heart of metaphysical realism, I don’t think it even can be solved because you cannot posit a fundamental gap and then mend the gap later without contradicting yourself. There has to be no gap from the get-go. I see these “problems” as not things to be “solved,” but just a proof-by-contradiction that metaphysical realism is incorrect. All the arguments against direct realism, on the other hand, are very weak and people who espouse them don’t seem to give them much thought.