A little while ago I got into another discussion with Mark John Fernee (see previous post), but this time dealing with the relationship between ontology and epistemology as determined by physics. It came about in reference to a paper in Physics Today that someone cited, by N. David Nermin, a retired Professor of physics in Ithaca, New York, titled What’s bad about this habit. In particular, he talked about our tendency to ‘reify’ mathematically determined theories into reality. It helps if we have some definitions, which Fernee conveniently provided that were both succinct and precise.
Epistemology - concerning knowledge.
Ontology - concerning reality.
Reify - to think of an idea as real.
It so happens that around the same time I read an article in New Scientist (25 Mar 2024, pp.32-5) Strange but true? by philosopher, Eric Schwitzgebel, which covers similar territory. The title tells you little, but it’s really about how modern theories in physics don’t really tell us what reality is; instead giving us a range of possibilities to choose from.
I will start with Nermin, who spends the first page talking about quantum mechanics (QM), as it’s the most obvious candidate for a mathematical theory that gets reified by almost everyone who encounters it. This selected quote gives a good feel for what he’s talking about.
When I was a graduate student learning quantum field theory, I had a friend who was enchanted by the revelation that quantum fields were the real stuff that makes up the world. He reified quantum fields. But I hope you will agree that you are not a continuous field of operators on an infinite-dimensional Hilbert space. Nor, for that matter, is the page you are reading or the chair you are sitting in. Quantum fields are useful mathematical tools. They enable us to calculate things.
I found another quote by Freeman Dyson (2014), who makes a similar point to Nermin about the wave function (Ψ).
Unfortunately, people writing about quantum mechanics often use the phrase "collapse of the wave-function" to describe what happens when an object is observed. This phrase gives a misleading idea that the wave-function itself is a physical object. A physical object can collapse when it bumps into an obstacle. But a wave-function cannot be a physical object. A wave-function is a description of a probability, and a probability is a statement of ignorance. Ignorance is not a physical object, and neither is a wave-function. When new knowledge displaces ignorance, the wave-function does not collapse; it merely becomes irrelevant.
But Nermin goes on to challenge even the reality of space and time. Arguing that it is a mathematical abstraction.
What about spacetime itself? Is that real? Spacetime is a (3+1) dimensional mathematical continuum. Even if you are a mathematical Platonist, I would urge you to consider that this continuum is nothing more than an extremely effective way to represent relations between distinct events.
He then goes on to explain that ‘an event… can be represented as a mathematical point in spacetime.’
He elaborates how this has become so reified into ordinary language that we’re no longer aware that it is an abstraction.
So spacetime is an abstract four-dimensional mathematical continuum of points that approximately represent phenomena whose spatial and temporal extension we find it useful or necessary to ignore. The device of spacetime has been so powerful that we often reify that abstract bookkeeping structure, saying that we inhabit a world that is such a four (or, for some of us, ten) dimensional continuum. The reification of abstract time and space is built into the very languages we speak, making it easy to miss the intellectual sleight of hand.
And this is where I start to have issues with his overall thesis, whereas Fernee said, ‘I completely concur with what he has written, and it is well articulated.’
When I challenged Fernee specifically on Nermin’s points about space-time, Fernee argued:
His contention was that even events in space-time are an abstraction. We all assume the existence of an objective reality, and I don't know of anyone who would seriously challenge that idea. Yet our descriptions are abstractions. All we ask of them is that they are consistent, describe the observed phenomena, and can be used to make predictions.
I would make an interesting observation on this very point, that distinguishes an AI’s apparent perspective of space and time compared to ours. Even using the word, ‘apparent’, infers there is a difference that we don’t think about.
I’ve made the point in other posts, including one on Kant, that we create a model of space and time in our heads which we use to interact with the physical space and time that exists outside our heads, and so do all living creatures with eyes, ears and touch. In fact, the model is so realistic that we think it is the external reality.
When we throw or catch a ball on the sporting field, we know that our brains don’t work out the quadratic equations that determine where it’s going to land. But imagine an AI controlled artillery device, which would make those calculations and use a 3-dimensional grid to determine where its ordinance was going to hit. Likewise, imagine an AI controlled drone using GPS co-ordinates – in other words, a mathematical abstraction of space and time – to navigate its way to a target. And that demonstrates the fundamental difference that I think Nermin is trying to delineate. The point is that from our perspective, there is no difference.
This quote gives a clearer description of Nermin’s philosophical point of view.
Space and time and spacetime are not properties of the world we live in but concepts we have invented to help us organize classical events. Notions like dimension or interval, or curvature or geodesics, are properties not of the world we live in but of the abstract geometric constructions we have invented to help us organize events. As Einstein once again put it, “Space and time are modes by which we think, not conditions under which we live.”
Whereas I’d argue that they are both, and the mathematics tells us things about the ‘properties of the world [universe]’ which we can’t directly perceive with our senses – like ‘geodesics’ and the ‘curvature’ of spacetime. Yet they can be measured as well as calculated, which is why we know GR (Einstein’s general theory of relativity) works.
My approach to understanding physics, which may be misguided and would definitely be the wrong approach according to Nermin and Fernee, is to try and visualise the concepts that the maths describes. The concept of a geodesic is a good example. I’ve elaborated on this in another post, but I can remember doing Newtonian-based physics in high school, where gravity made no sense to me. I couldn’t understand why the force of gravity seemed to be self-adjusting so that the acceleration (g) was the same for all objects, irrespective of their mass.
It was only many years later, when I understood the concept of a geodesic using the principle of least action, that it all made sense. The objects don’t experience a force per se, but travel along the path of least action which is also the path of maximum relativistic time. (I’ve described this phenomenon elsewhere.) The point is that, in GR, mass is not in the equations (unlike Newton’s mathematical representation) and the force we all experience is from whatever it is that stops us falling, which could be a chair you’re sitting on or the Earth.
So, the abstract ‘geodesic’ explains what Newton couldn’t, even though Newton gave us the right answers for most purposes.
And this leads me to extend the discussion to include the New Scientist article. The author, Eric Schwitzgebel, ponders 3 areas of scientific inquiry: quantum mechanics (are there many worlds?); consciousness (is it innate in all matter?) and computer simulations (do we live in one?). I’ll address them in reverse order, because that’s easiest.
As Paul Davies pointed out in The Goldilocks Enigma, the so-called computer-simulation hypothesis is a variant on Intelligent Design. If you don’t believe in ID, you shouldn’t believe that the universe is a computer simulation, because some entity had to design it and produce the code.
'Is consciousness innate?' is the same as pansychism, as Schwitzgebel concurs, and I’d say there is no evidence for it, so not worth arguing about. Basically, I don’t want to waste time on these 2 questions, and, to be fair, Schwitzgebel’s not saying he’s an advocate for either of them.
Which brings me to QM, and that’s relevant. Schwitzbegel makes the point that all the scientific interpretations have bizarre or non-common-sensical qualities, of which MWI (many worlds interpretation) is just one. It’s relevance to this discussion is that they are all reifications that are independent of the mathematics, because the mathematics doesn’t discern between them. And this gets to the nub of the issue for me. Most physicists would agree that physics, in a nutshell, is about creating mathematical models that are then tested by experimentation and observation, often using extremely high-tech, not-to-mention behemoth instruments, like the LHC and the James Webb telescope.
It needs to be pointed out that, without exception, all these mathematical models have limitations and, historically, some have led us astray. The most obvious being Ptolemy’s model of the solar system involving epicycles. String theory, with its 10 dimensions and 10^500 possible universes, is a potential modern-day contender, but we don’t really know.
Nevertheless, as I explained with my brief discourse on geodesics (above), there are occasions when the mathematics provides an insight we would otherwise be ignorant of.
Basically, I think what Schwitzgebel is really touching on is the boundary between philosophy and science, which I believe has always existed and is an essential dynamic, despite the fact that many scientists are dismissive of its role.
Returning to Nermin, it’s worth quoting his final passage.
Quantum mechanics has brought home to us the necessity of separating that irreducibly real experience from the remarkable, beautiful, and highly abstract super-structure we have found to tie it all together.
The ‘real experience’ includes the flow of time; the universality of now which requires memory for us to know it exists; the subjective experience of free will. All of these are considered ‘illusions’ by many scientists, not least Sabine Hossenfelder in her excellent book, Existential Physics. I tend to agree with another physicist, Richard Muller, that what this tells us is that there is a problem with our theories and not our reality.
In an attempt to reify QM with reality, I like the notion proposed by Freeman Dyson that it’s a mathematical model that describes the future. As he points out, it gives us probabilities, and it provides a logical reason why Feynman’s abstraction of an infinite number of ‘paths’ are never observed.
Curiously, Fernee provides tacit support for the idea that the so-called ‘measurement’ or ‘observation’ provides an ‘abstract’ distinction between past and future in physics, though he doesn’t use those specific words.
In quantum mechanics, the measurement hypothesis, which includes the collapse of the wave function, is an irreversible process. As we perceive the world through measurements, time will naturally seem irreversible to us.
Very similar to something Davies said in another context:
The very act of measurement breaks the time symmetry of quantum mechanics in a process sometimes described as the collapse of the wave function…. the rewind button is destroyed as soon as that measurement is made.
Lastly, I would like to mention magnetism, because, according to SR, it’s mathematically dependent on a moving electric charge. Only it’s not always, as this video explicates. You can get a magnetic field from electric spin, which is an abstraction, as no one suggests that electrons do physically spin, even though they produce measurable magnetic moments.
What most people don’t know is that our most common experience of a magnetic field, which is a bar magnet, is created purely by electron spin and not moving electrons.
No comments:
Post a Comment