03 February 2019

Picture Post #43: The Signpost



'Because things don’t appear to be the known thing; they aren’t what they seemed to be neither will they become what they might appear to become.'

Posted by Thomas Scarborough

    


A signpost on a public road in South Africa’s remote Suurveld. What stood out for me immediately was the letter ‘O’. The signmaker, a long time ago, clearly made a better job of the ‘O’s than the other letters. Some day, I thought, one may make out little more than the ‘O’s.

Great men and women of the past left our civilisation with vital signposts: the rule of law, universal suffrage, equal rights, and more. Some of their signposts are no longer clearly seen, nor are the reasons why they put them there. How well are our signposts made today, for tomorrow?
 


Picture Post #43: The Signpost



'Because things don’t appear to be the known thing; they aren’t what they seemed to be neither will they become what they might appear to become.'

Posted by Thomas Scarborough

    


A  signpost on a public road in South Africa’s remote Suurveld. What stood out for me immediately was the letter ‘O’. The signmaker, a long time ago, clearly made a better job of the ‘O’s than the other letters. Some day, I thought, one may make out little more than the ‘O’s.

Great men and women of the past left our civilisation with vital signposts: the rule of law, universal suffrage, equal rights, and more. Some of their signposts are no longer clearly seen, nor are the reasons why they put them there. How well are our signposts made today, for tomorrow?



27 January 2019

Is Mathematics Invented or Discovered?



Posted by Keith Tidman

I’m a Platonist. Well, at least insofar as how mathematics is presumed ‘discovered’ and, in its being so, serves as the basis of reality. Mathematics, as the mother tongue of the sciences, is about how, on one important epistemological level, humankind seeks to understand the universe. To put this into context, the American physicist Eugene Wigner published a paper in 1960 whose title even referred to the ‘unreasonable effectiveness’ of mathematics, before trying to explain why it might be so. His English contemporary, Paul Dirac, dared to go a step farther, declaring, in a phrase with a theological and celestial ring, that ‘God used beautiful mathematics in creating the world’. All of which leads us to this consequential question: Is mathematics invented or discovered, and does mathematics underpin universal reality?
‘In every department of physical science, there is only so much science … as there is mathematics’ — Immanuel Kant
If mathematics is simply a tool of humanity that happens to align with and helps to describe the natural laws and organisation of the universe, then one might say that mathematics is invented. As such, math is an abstraction that reduces to mental constructs, expressed through globally agreed-upon symbols, serving (in the complex realm of human cognition and imagination) as an expression of our reasoning and logic, in order to better grasp the natural world. According to this ‘anti-realist’ school of thought, it is through our probing that we observe the universe and that we then build mathematical formulae in order to describe what we see. Isaac Newton, for example, developed calculus to explain such things as the acceleration of objects and planetary orbits. Mathematicians sometimes refine their formulae later, to increasingly conform to what scientists learn about the universe over time. Another way to put it is that anti-realist theory is saying that without humankind around, mathematics would not exist, either. Yet, the flaw in this scientific paradigm is that it leaves the foundation of reality unstated. It doesn’t meet Galileo’s incisive and ponderable observation that:
‘The book of nature is written in the language of mathematics.’
If, however, mathematics is regarded as the unshakably fundamental basis of the universe — whereby it acts, so to speak, as the native language of everything (embodying universal truths) — then humainity’s role becomes to discover the underlying numbers, equations, and axioms. According to this view, mathematics is intrinsic to nature and provides the building blocks — both proximate and ultimate — of the entire universe. An example consists of that part of the mathematics of Einstein’s theory of general relativity predicting the existence of ‘gravitational waves’, the presence of which would not be proven empirically until this century, through advanced technology and techniques. Per this kind of ‘Platonic’ school of thought, the numbers and relationships associated with mathematics would nonetheless still exist, describing phenomena and governing how they interrelate and in so doing bring a semblance of order to the universe — a universe that would exist even absent humankind. After all, this underlying mathematics existed before humans arrived upon the scene — merely awaiting our discovery — and this mathematics will persist long after us.

If this Platonic theory is the correct way to look at reality, as I believe it is, then it’s worth taking the issue to the next level, which is the unique role of mathematics in formulating truth and serving as the underlying reality of the universe — both quantitative and qualitative. As Aristotle summed it up,  the ‘principles of mathematics are the principles of all things’ — thus foreshadowing the possibility of what later became known in the mathematical and science world as a ‘theory of everything’, unifying all forces, including the still-defiant unification of quantum mechanics and relativity. 

As the Swedish-American cosmologist Max Tegmark provocatively put it, ‘There is only mathematics; that is all that exists’ — an unmistakably monist perspective. He colorfully goes on:
‘We all live in a gigantic mathematical object — one that’s more elaborate than a dodecahedron, and probably also more complex than objects with intimidating names such as Calabi-Yau manifolds, tensor bundles and Hilbert spaces, which appear in today’s most advanced physics theories. Everything in our world is purely mathematical— including you.’
The point is that mathematics doesn’t just provide ‘models’ of physical, qualitative, and relational reality; as Descartes suspected centuries ago, mathematics is reality.

Mathematics thus doesn’t care, if you will, what one might ‘believe’; it dispassionately performs its substratum role, regardless. The more we discover the universe’s mathematical basis, the more we build on an increasingly robust, accurate understanding of universal truths and, even, get ever nearer to an uncannily precise, clear window onto all reality — foundational to the universe. 

In this role, mathematics has enormous predictive capabilities that pave the way to its inexhaustibly revealing reality. An example is the mathematical hypothesis stating that a particular fundamental particle exists whose field is responsible for the existence of mass. The particle was theoretically predicted, in mathematical form, in the 1960s by British physicist Peter Higgs. Existence of the particle — named the Higgs boson — was confirmed by tests some fifty-plus years later. Likewise, Fermat’s famous last theorem, conjectured in 1637, was not proven mathematically until some 360 years later, in 1994 — yet the ‘truth value’ of the theorem nonetheless existed all along.

Underlying this discussion is the unsurprising observation by the early-20th-century philosopher Edmund Husserl, who noted, in understated fashion, that ‘Experience by itself is not science’ — while elsewhere referring to ‘the profusion of insights’ that could be obtained from mathematical research. That process is one of discovery. Discovery, that is, of things that are true, even if we had not hitherto known them to be so. The ‘profusion of insights’ obtained in that mathematical manner renders a method that is complete and consistent enough to direct us to a category of understanding whereby all reality is mathematical reality.

Is Mathematics Invented or Discovered?



Posted by Keith Tidman

I’m a Platonist. Well, at least insofar as how mathematics is presumed ‘discovered’ and, in its being so, serves as the basis of reality. Mathematics, as the mother tongue of the sciences, is about how, on one important epistemological level, humankind seeks to understand the universe. To put this into context, the American physicist Eugene Wigner published a paper in 1960 whose title even referred to the ‘unreasonable effectiveness’ of mathematics, before trying to explain why it might be so. His English contemporary, Paul Dirac, dared to go a step farther, declaring, in a phrase with a theological and celestial ring, that ‘God used beautiful mathematics in creating the world’. All of which leads us to this consequential question: Is mathematics invented or discovered, and does mathematics underpin universal reality?
‘In every department of physical science, there is only so much science … as there is mathematics’ — Immanuel Kant
If mathematics is simply a tool of humanity that happens to align with and helps to describe the natural laws and organisation of the universe, then one might say that mathematics is invented. As such, math is an abstraction that reduces to mental constructs, expressed through globally agreed-upon symbols. In this capacity, these constructs serve — in the complex realm of human cognition and imagination — as a convenient expression of our reasoning and logic, to better grasp the natural world. According to this ‘anti-realist’ school of thought, it is through our probing that we observe the universe and that we then build mathematical formulae in order to describe what we see. Isaac Newton, for example, developed calculus to explain such things as the acceleration of objects and planetary orbits. Mathematicians sometimes refine their formulae later, to increasingly conform to what scientists learn about the universe over time. Another way to put it is that anti-realist theory is saying that without humankind around, mathematics would not exist, either. Yet, the flaw in this paradigm is that it leaves the foundation of reality unstated. It doesn’t meet Galileo’s incisive and ponderable observation that:
‘The book of nature is written in the language of mathematics.’
If, however, mathematics is regarded as the unshakably fundamental basis of the universe — whereby it acts as the native language of everything (embodying universal truths) — then humanity’s role becomes to discover the underlying numbers, equations, and axioms. According to this view, mathematics is intrinsic to nature and provides the building blocks — both proximate and ultimate — of the entire universe. An example consists of that part of the mathematics of Einstein’s theory of general relativity predicting the existence of ‘gravitational waves’; the presence of these waves would not be proven empirically until this century, through advanced technology and techniques. Per this ‘Platonic’ school of thought, the numbers and relationships associated with mathematics would nonetheless still exist, describing phenomena and governing how they interrelate, bringing a semblance of order to the universe — a math-based universe that would exist even absent humankind. After all, this underlying mathematics existed before humans arrived upon the scene — awaiting our discovery — and this mathematics will persist long after us.

If this Platonic theory is the correct way to look at reality, as I believe it is, then it’s worth taking the issue to the next level: the unique role of mathematics in formulating truth and serving as the underlying reality of the universe — both quantitative and qualitative. As Aristotle summed it up, the ‘principles of mathematics are the principles of all things’. Aristotle’s broad stroke foreshadowed the possibility of what millennia later became known in the mathematical and science world as a ‘theory of everything’, unifying all forces, including the still-defiant unification of quantum mechanics and relativity. 

As the Swedish-American cosmologist Max Tegmark provocatively put it, ‘There is only mathematics; that is all that exists’ — an unmistakably monist perspective. He colorfully goes on:
‘We all live in a gigantic mathematical object — one that’s more elaborate than a dodecahedron, and probably also more complex than objects with intimidating names such as Calabi-Yau manifolds, tensor bundles and Hilbert spaces, which appear in today’s most advanced physics theories. Everything in our world is purely mathematical— including you.’
The point is that mathematics doesn’t just provide ‘models’ of physical, qualitative, and relational reality; as Descartes suspected centuries ago, mathematics is reality.

Mathematics thus doesn’t care, if you will, what one might ‘believe’; it dispassionately performs its substratum role, regardless. The more we discover the universe’s mathematical basis, the more we build on an increasingly robust, accurate understanding of universal truths, and get ever nearer to an uncannily precise, clear window onto all reality — foundational to the universe. 

In this role, mathematics has enormous predictive capabilities that pave the way to its inexhaustibly revealing reality. An example is the mathematical hypothesis stating that a particular fundamental particle exists whose field is responsible for the existence of mass. The particle was theoretically predicted, in mathematical form, in the 1960s by British physicist Peter Higgs. Existence of the particle — named the Higgs boson — was confirmed by tests some fifty-plus years later. Likewise, Fermat’s famous last theorem, conjectured in 1637, was not proven mathematically until some 360 years later, in 1994 — yet the ‘truth value’ of the theorem nonetheless existed all along.

Underlying this discussion is the unsurprising observation by the early-20th-century philosopher Edmund Husserl, who noted, in understated fashion, that ‘Experience by itself is not science’ — while elsewhere his referring to ‘the profusion of insights’ that could be obtained from mathematical research. That process is one of discovery. Discovery, that is, of things that are true, even if we had not hitherto known them to be so. The ‘profusion of insights’ obtained in that mathematical manner renders a method that is complete and consistent enough to direct us to a category of understanding whereby all reality is mathematical reality.

20 January 2019

Poetry: The Thought-Reader Revolution

Posted by Chengde Chen *


The Way to Root out Evil?
Thought reading: curing human nature with instinct

Why have the thousands of years of moral efforts,
– Religion, education, and the rule of law –
Not cured the human evil of harming others for gain?
Because faith, reason and justice, powerful as they are,
Cannot outdo the ultimate selfishness of human nature.
Kant said, ‘Out of the crooked timber of humanity,
No straight thing was ever made.’

But, what is more fundamental is human instinct –
The self-preservation based only on physiology.
As thoughts are invisible, one can deceive –
One’s evil intentions may not do harm to oneself,
Hence permitted by instinct, hence possible for evil.
If, by a ‘thought-reader’, thoughts become visible,
Any intention to harm others would harm oneself,
Hence prevented by instinct, hence impossible for evil.

Whether thoughts are visible is, in fact, a moral valve,
Controlling whether there is the possibility of evil.
The invisibility of thought = the possibility of evil;
The visibility of thought = the impossibility of evil.

To make thoughts visible makes morality an instinct,
And men “good men” who can’t be bad.

As the invisibility of thought is the cause of evil,
The truly effective way to root-out evil
Is not the moral classics from Plato to Marx,
But seeing thoughts, to cure human nature with instinct.
Instinct is water, to serve or flood depending on the river.
Only in the canal of truthfulness dredged by the machine,
Can the boat of coexistence sail freely with human dynamics.


* Chengde Chen is the author of the philosophical poems collection: Five Themes of Today, Open Gate Press, London. chengde.chen@hotmail.com

13 January 2019

Taking the ‘Mono’ Out of Monogamy

Posted by Emile Sorensen

The Garden of Earthly Delights, by Hieronymus Bosch, circa 1500
Monogamy has failed -- by all reasonable metrics -– and we have been unwilling to ask monogamy the hard questions. The divorce rate amongst Baby Boomers is pushing upward of 50% and if one includes the more than 30% of married men and women who will succumb to secret dalliance at some point, the rate is way worse than that.

If 50% of an investment fund turned belly up or half the airplanes that took off each day crashed and burned, we would consider them intrinsically flawed and publicly unsafe. According to Psychology Today, ‘... in the U.S. 50% percent of first marriages, 67% of second, and 73% of third marriages end in divorce. It is now becoming unusual to find two people who remain married to each other for their entire lives.

The word monogamy itself has changed. Just a few decades ago it described the practice of marrying only once during a lifetime. Now it is also used to describes the practice of having only one sexual partner at any given time (as per the definition in the Oxford Dictionary). Anyway, the title ‘monogamous’ is often simply a veneer hiding a complex compromise of temptation, emotional affairs, suppressed regret and hidden unfaithfulness.

Young people are often misled into thinking that marriage can provide them with a lifetime of sexual fulfillment and emotional security – and invariably hit a wall of rude awakening when reality falls short of their expectations and temptation redefines their truth. Even when we verbally advocate monogamy, in reality we tend to deviate from it. And so traditional family structures are being challenged on many fronts. Where relationships were historically based on a sense of religious or social obligation, they are now more apt to be an expression of self-authentication. And the ‘thou shalt not’ from the pulpit has failed to stem this social shift from a ‘theocentric’ or family-centric worldview to one that is egocentric.

As the deception and pain in cheating are still recognised as distasteful and immoral (in the US military adultery is still criminal), social creativity has sought ethical alternatives to infidelity -- and consequently, there has been a commensurate rise in non-traditional relationships. We are seeing a social and cultural evolution taking place regarding the kinds of relationships men and women seek, and what they find fulfilling. It is not uncommon to meet people who have been married two or three times, or more.

As the deception and pain in cheating is still recognised as distasteful and immoral (in the US military adultery is still criminal), social creativity has sought ethical alternatives to infidelity – and consequently, there has been a commensurate rise in non-traditional relationships. We are seeing a social and cultural evolution taking place regarding the kinds of relationships men and women seek, and what they find fulfilling.

Homosexuality, lesbianism, bisexual, polyamory, polyfidelity, polysensual, open relationships, monogamish (mostly monogamous) relationships, swinging, kinky, the lifestyle, serial monogamy and consensual non-monogamy and many others have all become terms we must navigate as we talk intelligently about healthy consensual adult relationships. While most of these relational constructs are still invisible legally, they are undeniably here to stay socially. For example, one Canadian based ‘kink’ websites boasts over seven million members.

Should we abandon monogamy as a great idea whose season has come and gone? What is the new normal? Is there even such a thing as normal any more? We must individually explore where we fit into (or do not fit into) these new social constructs. Ought polyamory, serial monogamy or consensual non-monogamy be recognised as an ‘orientation’ in the same way that homosexuality or lesbianism are?

Ann Tweedy, of Hamline University School of Law recently explained why we may speak of orientation. ‘Sexual orientation,’ she says, ‘is defined as attraction to either the same sex, the opposite sex or both sexes – but it could be broadened to include other sexual preferences that are entwined with identity.’ These alternatives must be addressed as we forge the social pathway forwards. And possible even deeper, we must understand why traditional monogamy is unravelling, what to do with this antiquated system that was the ‘gold standard’ of society, and how to engage the new norms as we live in the real world.

What then has caused the ‘gold standard’ to topple? What has caused this shift, and how should we respond? What is bringing monogamy to its knees? An in depth look at the cause reaches beyond the limitations of this post -- but here are considerations to start the discussion.

Fundamental to understanding our change in behavior surely must be a dialogue about our shifting roles. The marketplace has now been enriched by equality – and with that, sexual temptations and opportunities proliferate for both sexes. Women have come of age and emerged as equal vyers for their share of the economic pie. We work more and travel more – and are connected to and are communicating with others more. On top of that the media bombard our sensual appetites consistently – stimulation overload. And exhaustion!

Online pornography and internet dating have not served traditional structures well. Ashley Maddison, a ‘married dating site’, boasts almost eight million members with about sixteen thousand sign-ups every day – half of whom are women.
It is said that modern technology has fostered an immediate gratification mindset – and if sexual appetite and opportunity is out there – why not? Social conservatism – as espoused by the religious front – is losing traction, even amongst the faithful, as society embraces a more open mindset. And it seems we are not having affairs as much because we are looking for someone else as much as we are looking to authenticate ourselves.

Yet interestingly, the one thing that has not changed -- that threads itself consistently through every style, type and description of relationship -- is the destructive power of deception and the fundamental need for trust. It seems no matter what your preference of relationship structure is – monogamy or otherwise – deception is still the killer and cheating is still cheating. Yes, the structure and context of relationships may be changing. How we understand our needs and the creative ways we give expression to our sexuality may be shifting, but fundamentally – we are still the same. We still look for relationships we can trust, and people we can enjoy the richness of mutual connection and exploration with. We still find satisfaction in the consistency of respect. Monogamy may have fallen on hard days – but faithfulness has not.

Taking the ‘Mono’ Out of Monogamy

Posted by Emile Sorensen

The Garden of Earthly Delights, by Hieronymus Bosch, circa 1500
Monogamy has failed -- by all reasonable metrics -– and we have been unwilling to ask monogamy the hard questions. The divorce rate amongst Baby Boomers is pushing upward of 50% and if one includes the more than 30% of married men and women who will succumb to secret dalliance at some point, the rate is way worse than that.

If 50% of an investment fund turned belly up or half the airplanes that took off each day crashed and burned, we would consider them intrinsically flawed and publicly unsafe. According to Psychology Today, ‘... in the U.S. 50% percent of first marriages, 67% of second, and 73% of third marriages end in divorce. It is now becoming unusual to find two people who remain married to each other for their entire lives.

The word monogamy itself has changed. Just a few decades ago it described the practice of marrying only once during a lifetime. Now it is also used to describes the practice of having only one sexual partner at any given time (as per the definition in the Oxford Dictionary). Anyway, the title ‘monogamous’ is often simply a veneer hiding a complex compromise of temptation, emotional affairs, suppressed regret and hidden unfaithfulness.

Young people are often misled into thinking that marriage can provide them with a lifetime of sexual fulfillment and emotional security – and invariably hit a wall of rude awakening when reality falls short of their expectations and temptation redefines their truth. Even when we verbally advocate monogamy, in reality we tend to deviate from it. And so traditional family structures are being challenged on many fronts. Where relationships were historically based on a sense of religious or social obligation, they are now more apt to be an expression of self-authentication. And the ‘thou shalt not’ from the pulpit has failed to stem this social shift from a ‘theocentric’ or family-centric worldview to one that is egocentric.

As the deception and pain in cheating are still recognised as distasteful and immoral (in the US military adultery is still criminal), social creativity has sought ethical alternatives to infidelity -- and consequently, there has been a commensurate rise in non-traditional relationships. We are seeing a social and cultural evolution taking place regarding the kinds of relationships men and women seek, and what they find fulfilling. It is not uncommon to meet people who have been married two or three times, or more.

As the deception and pain in cheating is still recognised as distasteful and immoral (in the US military adultery is still criminal), social creativity has sought ethical alternatives to infidelity – and consequently, there has been a commensurate rise in non-traditional relationships. We are seeing a social and cultural evolution taking place regarding the kinds of relationships men and women seek, and what they find fulfilling.

Homosexuality, lesbianism, bisexual, polyamory, polyfidelity, polysensual, open relationships, monogamish (mostly monogamous) relationships, swinging, kinky, the lifestyle, serial monogamy and consensual non-monogamy and many others have all become terms we must navigate as we talk intelligently about healthy consensual adult relationships. While most of these relational constructs are still invisible legally, they are undeniably here to stay socially. For example, one Canadian based ‘kink’ websites boasts over seven million members.

Should we abandon monogamy as a great idea whose season has come and gone? What is the new normal? Is there even such a thing as normal any more? We must individually explore where we fit into (or do not fit into) these new social constructs. Ought polyamory, serial monogamy or consensual non-monogamy be recognised as an ‘orientation’ in the same way that homosexuality or lesbianism are?

Ann Tweedy, of Hamline University School of Law recently explained why we may speak of orientation. ‘Sexual orientation,’ she says, ‘is defined as attraction to either the same sex, the opposite sex or both sexes – but it could be broadened to include other sexual preferences that are entwined with identity.’ These alternatives must be addressed as we forge the social pathway forwards. And possible even deeper, we must understand why traditional monogamy is unravelling, what to do with this antiquated system that was the ‘gold standard’ of society, and how to engage the new norms as we live in the real world.

What then has caused the ‘gold standard’ to topple? What has caused this shift, and how should we respond? What is bringing monogamy to its knees? An in depth look at the cause reaches beyond the limitations of this post -- but here are considerations to start the discussion.

Fundamental to understanding our change in behavior surely must be a dialogue about our shifting roles. The marketplace has now been enriched by equality – and with that, sexual temptations and opportunities proliferate for both sexes. Women have come of age and emerged as equal vyers for their share of the economic pie. We work more and travel more – and are connected to and are communicating with others more. On top of that the media bombard our sensual appetites consistently – stimulation overload. And exhaustion!

Online pornography and internet dating have not served traditional structures well. Ashley Maddison, a ‘married dating site’, boasts almost eight million members with about sixteen thousand sign-ups every day – half of whom are women.
It is said that modern technology has fostered an immediate gratification mindset – and if sexual appetite and opportunity is out there – why not? Social conservatism – as espoused by the religious front – is losing traction, even amongst the faithful, as society embraces a more open mindset. And it seems we are not having affairs as much because we are looking for someone else as much as we are looking to authenticate ourselves.

Yet interestingly, the one thing that has not changed -- that threads itself consistently through every style, type and description of relationship -- is the destructive power of deception and the fundamental need for trust. It seems no matter what your preference of relationship structure is – monogamy or otherwise – deception is still the killer and cheating is still cheating. Yes, the structure and context of relationships may be changing. How we understand our needs and the creative ways we give expression to our sexuality may be shifting, but fundamentally – we are still the same. We still look for relationships we can trust, and people we can enjoy the richness of mutual connection and exploration with. We still find satisfaction in the consistency of respect. Monogamy may have fallen on hard days – but faithfulness has not.

06 January 2019

Picture Post #42: Space in a Nutshell



'Because things don’t appear to be the known thing; they aren’t what they seemed to be neither will they become what they might appear to become.'

Posted by Tessa den Uyl

Picture credit:  A Mundzuku Ka Hina, communication workshop, Maputo, Mozambique
   
Things might look a bit disorientating in this picture. Who’s going where? All move and get blocked. To unblock, one needs movement. 


But where does movement occur? When there is space. And is the suggestion of space not primarily evoked by the idea of chaos? 




Back to the picture above. All were moving to a point that ultimately leads into an impasse. ‘The road’ no longer exists, so to speak. 
Symbolically, this image reflects the Taoist notion that the essence of life consists in never stopping the flow, for no point will ever reward us.




Then perhaps chaos is chaotic only by a misconception about space?


30 December 2018

Breaking the Universal Speed Limit?


Well, how do you measure the speed of light - and thus check that everything is observing this ‘universal speed limit’? Seven years ago, the closing months of 2011 saw much excitement in sciencey circles with the highly mediatized announcement that researchers at CERN, the world's most expensive physics laboratory, had detected sub-atomic particles apparently travelling faster than the speed of light. This, the papers assured us, was in defiance of Einstein and all the rules of relativity. Yet the plain ‘fact’ of the matter is that the speed of light is not magically ‘out there’ but merely a human convention. In a relativistic universe, how could it be otherwise?

Here the point is put nicely by Burt Jordaan in a blog posting of January 25, 2010. Burt writes:
‘In order to measure any one-way velocity, we essentially need two clocks: one at the start and one at the end. Obviously, the two clocks need to be synchronized and run at the same rate (and to be sure, they must not be moving relative to each other and also be at the same gravitational potential). Yet we reasonably assume that the two clocks run at the same rate, at least close enough for all practical purposes. Now we need to synchronize the two clocks to read the same at the same moment. How is this done?


In his 1905 paper on Special Relativity, Einstein says: “We have not defined a common ‘time’ for A and B, for the latter cannot be defined at all unless we establish by definition that the ‘time’ required by light to travel from A to B equals the ‘time’ it requires to travel from B to A”.

One can reasonably read Einstein's ‘by definition’ as ‘by convention’. 
Using Einstein’s convention to set the distant clock at a known distance, call it ‘D’, in empty space, we send a light signal at (say) time zero and when the distant clock detects the signal, it sets its time to D/c sec (the light travel time), where c is the standard speed of light in vacuum.

Now we can measure the speed of any object moving between the two clocks. We can also use the two clocks to measure the one-way speed of light, but we are obviously guaranteed to always get c. In this sense, we get the speed of any object only relative to c and not absolutely. 
In this way, the one-way speed of light is a convention, depending on the convention for clock synchronization."
Burt concludes by observing that there is a general belief system prevailing in physics that ‘whatever is known exists and rest is non-existent’. It is because of this belief system that scientists tend to fill  these existence-nonexistence gaps by cofficients. Yet there can be much more existent and important entities quite apart from the usual quantitites of space and time which physicist are led to ignore. This attitude is the reason that the existence of Dark Matter was unimaginable for four hundred years. As to the spped of light itslef, Burt says explicitly that he cannot understand why Einstein established a ‘religion of special abilities and qualities’ for light. Specifcally, he objects tha even though there are ways to measure the speed of light, there is no reason to believe that nothing can travel faster.

Our own correspondent, Muneeb Faiq, took up the issue for Pi too. Here he offers a thought experiment which again shows the arbitariness of the ‘speed of light’.
‘In fact, there is a lot of confusion about the harmony between the classical and quantum definitions of speed.If both quantum speed and classical speed mean the same then a very interesting difficulty comes to the front.

Suppose there exists only one body in the universe. Just a single point mass and space. Is it at rest or in motion? If, however, there come out two photons of light moving parallel to each other. What speed are they moving at? If an observor is stationed on the point mass, then both the photons are moving with the velocity of light. Suppose, all of a sudden, the point mass ceases to exist. Now there are two photons moving with same speed parallel to each other. Nothing else exists except space. Are these two photons moving now because they are at same position in relation to each other which will be defined as the state of rest.

It is interesting to note that before the point mass existed, the two photons were moving with the velocity of light. Now since the point mass has ceased to exist but nothing changed about the photons, they are not supposed to be moving now even if they are moving with the same previous speed.’

24 December 2018

Homeopaths, Holocaust Deniers and 'Philosophers of Science'

On January 20, 2010, at 10:23 (Oxford time, we may suppose), thousands of brilliant minds tried to prove, by guzzling homeopathy pills, that homeopathic remedies could not kill people, and thus that homeopathy doesn't work (and that "there's nothing in it"). A magnificient demonstration of public adherence to the scientific method!
Reposted and updated from Pi Alpha. Edited by Martin Cohen with original research by Perig Gouanvic


“The misrepresentations of history presented by Holocaust deniers and other pseudo-historians are very similar in nature to the misrepresentations of natural science promoted by creationists and homeopaths. ... we find a wide variety of movements and doctrines, such as creationism, astrology, homeopathy, and Holocaust denialism that are in conflict with results and methods that are generally accepted in the community of knowledge disciplines. ”

- Stanford Encyclopedia of Philosophy


The Mass Suicide of Homeopathy Skeptics

Almost all of the systematic reviews in conventional journals start on a skeptical note. Indeed, nine out of ten of the articles begin with a statement that questions the scientific plausibility of homeopathy. Some of the articles use relatively strong language to make the point. For example, one by ‘Ernst and Pittler’ suggests that it is the use of ‘highly diluted material that overtly flies in the face of science and has caused homeopathy to be regarded as placebo therapy at best and quackery at worst’.

But to get a good sense of what the masses, including those who make up ‘the scientific consensus’, really think, Wikipedia is a passable indicator. Wikipedians, amongst them, in such articles, we find watchdogs of ‘reason’, including various hired professionals from the ‘Public Understanding of Science’ (and their trusted mercenaries) love to indulge in this dusty old strawman argument:
‘a 12C [homeopathic] solution is equivalent to a 'pinch of salt in both the North and South Atlantic Oceans'... One third of a drop of some original substance diluted into all the water on earth would produce a remedy with a concentration of about 13C.’
This is a stunning demonstration of the lack of intelligence not only of the ‘scientific consensus’, but of the democratic process of knowledge itself. And leading the process is Wikipedia, which turns donkeys into horses on a daily basis, as Socrates would say, while in the background is the poor state of debate between the Orthodoxy and the scientists and philosophers who are trying to make sense of homeopathy. Hahnemann spoke about a ‘forc’ that remained after dilutions and succussions, but pseudoskeptics have kept making the same strawman argument for the last 200 years.

The reality is that Hahnemann wrote a great deal and never shied away from philosophical questions. He argues:
‘A substance divided into ever so many parts must still contain in its smallest conceivable parts always some of this substance, and that the smallest conceivable part does not cease to be some of this substance and cannot possibly become nothing; - let them, if they are capable of being taught, hear from natural philosophers that there are enormously, powerful things (forces) which are perfectly destitute of weight.’
You may not agree, but it is not foolish stuff. Indeed, these days, the ‘homeopathic force’, for instance, could be described in a context of systems biology.

According to Ilya Prigogine, a Russian-born Belgian chemist best known for his definition of dissipative structures ‘and their role in thermodynamic systems far from equilibrium’(work that led him being awarded the Nobel Prize in Chemistry in 1977), in the domain of deterministic physics, all processes are time-reversible, meaning that they can proceed backward as well as forward through time. As Prigogine explains, determinism is fundamentally a denial of the arrow of time. With no arrow of time, there is no longer a privileged moment known as the ‘present’, which follows a determined ‘past’ and precedes an undetermined ‘future’. Instead, all of time is simply a given, with the future just as determined as the past. With irreversibility, the arrow of time is reintroduced to physics. Prigogine notes numerous examples of irreversibility, including diffusion, radioactive decay, solar radiation, weather and the emergence and evolution of life.

This applies especially well to homeopathy. Orthodox scientists evaluate homeopathy through the lens of the results (it’s only water/alcohol!) and tirelessly calculate oceanographic metaphors to deride what they believe is homeopathy, oblivious of the fact that dilution is conceived as a process leading to a change in the way the molecules of the solvent behave together — a change in the structure of water and a concurrent change in the forces likely to make these structures possible.


Brian Josephson, Nobel laureate of physics, has commented on a typical debunking exercise made by the New Scientist journal that:
‘criticisms [of homeopathy] centred around the vanishingly small number of solute molecules present in a solution after it has been repeatedly diluted are beside the point, since advocates of homeopathic remedies attribute their effects not to molecules present in the water, but to modifications of the water's structure. Simple-minded analysis may suggest that water, being a fluid, cannot have a structure of the kind that such a picture would demand. But cases such as that of liquid crystals, which while flowing like an ordinary fluid can maintain an ordered structure over macroscopic distances, show the limitations of such ways of thinking. There have not, to the best of my knowledge, been any refutations of homeopathy that remain valid after this particular point is taken into account.’
The particular homeopathic claim that water can ‘remember’ substances with which it has been in contact, and that such memory might be mediated by hydrogen bonds has also been criticised, typically on theoretical grounds. Many such arguments involve the short duration of individual hydrogen bonds in liquid water ( which is about a picosecond).

However, it is not to be assumed that the mesoscale structure of water must change on the same time scale. For example, in ice, hydrogen bonds are also very shortlived but an ice sculpture can ‘remember’ its shape over extended periods. (Here our essay assumes a suitbly seasonal feel - Editor.) On a smaller scale, cation hydrates are commonly described with particular structure (for example,  the octahedral Na+(H2O)6 ion) even though the individual water molecules making up such structures have very brief residence times (measured in microseconds).

Such arguments ignore the fact that the behaviour of a large population of water molecules may be retained even if that of individual molecules is constantly changing, just as a wave can cross an ocean, remaining a wave although its molecular content is continuously changing.

Evidence denying the long life of water clusters is mostly based on computer simulations but these cover only nanoseconds of simulated time. Such short periods are insufficient to show longer temporal relationships, for example those produced by oscillating reactions. They also involve relatively few water molecules and small (nanometre) dimensions, insufficient to show mesoscale (micron) effects. In short, they use models of the water molecule whose predictions correspond poorly to the real properties of water.

Certain 'memory' effects in water are well established and uncontroversial: for instance the formation of clathrate hydrates from aqueous solutions whereby previously frozen clathrates within the solution, when subsequently melted, predispose later to more rapid clathrate formation. This is explained by the presence of nanobubbles, extended chain silicates or induced clathrate initiators.

Can a homeopathic remedy work if it contains none of the original curative substance?

John Dalton (1776 - 1844) was able to estimate relative atomic masses of various molecules, the smallest unit that a chemical can exist in without losing its identity. His values were soon improved by Amadeo Avogadro (1776 - 1856), in 1811. Avogadro made the very important proposal that the volume of a gas (strictly, of an ideal gas ) is proportional to the number of atoms or molecules that are present. Hence, the relative molecular mass of a gas can be calculated from the mass of a sample of known volume. BUT neither Avogadro nor Dalton knew how many molecules there were in a given mass of a substance.  This is historically significant because it means that, although Hahnemann realised that there was a limit to the dilutions that could be used, he had no way of knowing what that limit was. An historical curiousity - or confirmation of the importance of the homeopathic principle? - is the fact that Darwin tested out ultrahigh dilutions on carnivorous plants. In Insectivorous Plants (1875) he writes:
‘The reader will best realize this degree of dilution by remembering that 5,000 ounces would more than fill a thirty-one gallon cask [barrel]; and that to this large body of water one grain of the salt was added; only half a drachm, or thirty minims, of the solution being poured over a leaf. Yet this amount sufficed to cause the inflection of almost every tentacle, and often the blade of the leaf. … My results were for a long time incredible, even to myself, and I anxiously sought for every source of error. … The observations were repeated during several years. Two of my sons, who were as incredulous as myself, compared several lots of leaves simultaneously immersed in the weaker solutions and in water, and declared that there could be no doubt about the difference in their appearance. … In fact every time that we perceive an odor, we have evidence that infinitely smaller particles act on our nerves.’
But we have to be careful; homeopathy was not the declared, explicit, subject of this text, although it may have been an underlying riddle for Darwin (we know that he visited an homeopath, out of despair about his condition, and felt better after).

In any case, in the Sixth edition of Hahnemann's Organon, which is the ‘Bible’ for practising homeopaths, Hahnmann explicitly moves beyond ‘physical’ cause and effect into the mystical world of mesmerism - or healing by the mystical agency of the so-called vital force (popular at the time and perhaps similar to the notion of chi in Chinese medicine.)
‘I find it necessary to allude here to animal magnetism, as it is termed, or rather mesmerism (as it should be called, out of gratitude to Mesmer, its first founder), which differs so much in its nature from all other therapeutic agents. 
 
This curative power, often so stupidly denied, which streams upon a patient by the contact of a well-intentioned person powerfully exerting his will, either acts homoeopathically, by the production of symptoms similar to those of the diseased state to be cured; and for this purpose a single pass made, without much exertion of the will, with the palms of the hands not too slowly from the top of the head downwards over the body to the tips of the toes, is serviceable in, for instance, uterine haemorrhages, even in the last stage when death seems approaching; or it is useful by distributing the vital force uniformly throughout the organism, when it is in abnormal excess in one part and deficient in other parts, for example, in rush of blood to the head and sleepless, anxious restlessness of weakly persons, etc., by means of a similar, single, but somewhat stronger pass; or for the immediate communication and restoration of the vital force to some one weakened part or to the whole organism, - an object that cannot be attained so certainly and with so little interference with the other medicinal treatment by any other agent besides mesmerism.’
According to the German newspaper Bild, a seventh edition of the Organon was recently unearthed in his native Germany, and this reveals that the doctor had continued his work on replacing dilutions with mesmerism and had completed experiments on the resuscitation of dead dogs. Alas, as the newspaper puts it, ‘He died shortly afterwards.’

The bottom line is that homeopathic dilution has not been shown o work, but nor yet has it been shown to be impossible. Some will say ‘well, you cannot prove a negative’ which may be true, but clearly the history of science is of things that people rejected as impossible becoming accepted in the light on new and more sophisticated understandings. The same could yet be said for the mystery of homeopathic dilution.