Judi Moylan – a very rare and endangered species of politician

Judi Moylan is that very rare entity: a politician who puts principles before ego and ambition. It’s worth listening to the short audio imbedded in this link.

To me, this is very sad, because Moylan is too empathetic and not ruthless enough to make it to the front bench – she is one of the last of her kind in her party – yet Federal politics needs more people like her and less like our leaders and leaders-in-waiting.

No one in a position of power or influence in Australian politics has the guts to stand up to the paranoid element in our society. In fact, they do the exact opposite, knowing that by pandering to xenophobia and insecurity they can win the next election. Australian electioneering is governed by the politics of fear, when we have the most buoyant economy in the Western world. What does that say about us as a people?

Why there should be more science in politics

This programme aired on ABC's Catalyst last Thursday illustrates this very well. Not only are scientists best equipped to see the future on global terms, they are best equipped to find solutions. I think there is a complacency amongst both politicians and the public-at-large that science will automatically rescue us from the problems inherent in our global species' domination. But it seems to me that our economic policies and our scientific future-seeing are at odds. Infinite economic growth dependent on infinite population growth is not sustainable. As the programme intimates, the 21st Century will be a crunch point, and whilst everyone just assumes that science and technology will see us through, it's only the scientists who actually acknowledge the problem.

Addendum: One of the interesting points that is raised in this programme is the fact that we could feed the world now - it's a case of redistribution and waste management, not production. No clearer example exists where our economic paradigms are in conflict with our global needs. The wealth gap simply forbids it.

Sequel to ELVENE

People who have read ELVENE invariably ask: where’s the next one? Considering Elvene was first published in 2006, it’s been a long time coming. Firstly, I was aware that I couldn’t possibly live up to expectations – sequels rarely do – and I also knew that I would probably never write a book as good as Elvene again.

There are many tensions inherent in storytelling but none are more challenging than the contradictory goals of realising readers’ expectations and providing surprises. Both are necessary for a satisfactory rendition of a story and often have to be achieved simultaneously.

So the sequel to ELVENE both opens and closes with surprises, yet the journey’s end is rarely in doubt. I was often tempted to abandon this exercise and let people imagine their own outcome from the previous novel. That would have been the safe thing to do. But as I progressed, especially in the second half, I was motivated by the opposite desire: to write a sequel so that no one else would write it.

For most writers, the feeling is that the story already exists, like the statue trapped in the marble, and, as the writer, I’m simply the first person to read it. For much of the exercise I wrote it as a serial to myself, not knowing what was going to happen next. This is an approach many writers take – it provides the spontaneity that makes our art come alive – even if I already knew how it was going to end (actually I didn't).

Footnote: I should point out that you don't need to have read ELVENE to read the sequel - it works as a standalone story. All the backstory you need is incorporated into the opening scenes.

Is the universe a computer?

In New Scientist (9 February 2013, pp.30-31) Ken Wharton presented an abridged version of his essay, The universe is not a computer, which won him third prize in the 2012 Foundational Questions Institute essay contest. Wharton is a quantum physicist at San Jose University, California. I found it an interesting and well-written article that not only put this question into an historical perspective, but addressed a fundamental metaphysical issue that’s relevant to the way we do science and view the universe itself. It also made me revisit Paul Davies’ The Goldilocks Enigma, because he addresses the same issue and more.

Firstly, Wharton argues that Newton changed fundamentally the way we do science when he used his newly discovered (invented) differential calculus (which he called fluxions) to describe the orbits of the planets in the solar system, and simultaneously confirmed, via mathematics, that the gravity that keeps our feet on the ground is the very same phenomenon that keeps the Earth in orbit around the sun. This of itself doesn’t mean the universe is a computer, but Wharton argues that Newton’s use of mathematics to uncover a natural law of the universe created a precedent in the way we do physics and subliminally the way we perceive the universe.

Wharton refers to a ‘Newtonian schema’ that tacitly supports the idea that because we predict future natural phenomena via calculation, perhaps the universe itself behaves in a similar manner. To quote: ‘But even though we’ve moved well beyond Newtonian physics, we haven’t moved beyond the new Newtonian schema. The universe, we almost can’t help but imagine, is some cosmic computer that generates the future from the past via some master “software” (the laws of physics) and some initial input (the big bang).’

Wharton is quick to point out that this is not the same thing as believing that the universe is a computer simulation – they are entirely different issues – Paul Davies and David Deutsch make the same point in their respective books (I reviewed Deutsch’s book, The Fabric of Reality, in September 2012, and Davies I discuss below). In fact, Deutsch argues that the universe is a ‘cosmic computer’ and Davies argues that it isn’t, but I’m getting ahead of myself.

Wharton’s point is that this belief is a tacit assumption underlying all of physics: ‘…where our cosmic computer assumption is so deeply ingrained that we don’t even realise we are making it.’

A significant part of Wharton’s article entails an exposition on the “Lagragian”, which has dominated physics in the last century, though it was first formulated by Joseph Louis Lagrange in 1788 and foreseen, in essence, by Pierre de Fermat (in the previous century) when he proposed the ‘least time’ principle for refracted light. A ray of light will always take the path of least time when it goes between mediums – like air and water or air and glass. James Gleick, in his biography of Richard Feynman, GENIUS, gives the example of a lifesaver having to run at an angle along a beach and then swim through surf to reach a swimmer in trouble. The point is that there is a path of ‘least time’ for the lifesaver, amongst an infinite number of paths he could take. The 2 extremes are that he could run perpendicularly into the surf and swim diagonally to the swimmer or he could run diagonally to the surf at the point opposite the swimmer and swim perpendicularly to him or her. Somewhere in between these 2 extremes there is an optimum path that would take least time (Wharton uses the same analogy in his article). In the case of light, travelling obliquely through 2 different mediums at different speeds, the light automatically takes the path of ‘least time’. This was ‘de Fermat’s principle’ even though he couldn’t prove it at the time he formulated it.

Richard Feynman, in particular, used this principle of ‘least action’, as it’s called, to formulate his integral path method of quantum mechanics. In fact, as Brian Cox and Jeff Fershaw point out in The Quantum Universe (reviewed December, 2011) Planck’s constant, h, is expressed in units of ‘least action’, and Feynman famously derived Schrodinger’s equation from a paper that Paul Dirac wrote on ‘The Lagrangian in Quantum Mechanics’. Feynman also described the significance of the principle, as applied to gravity, in Six-Not-So-Easy Pieces - in effect, it dictates the path of a body in a gravitational field. In a nutshell, the ‘least action’ is the difference between the kinetic and potential energy of the body. Nature contrives that it will always be a minimum, hence the description, ‘principle of least action’.

A bit of a detour, but it seems to be a universal principle that appears in every area of physics. It’s relevance to Wharton’s thesis is that ‘…physicists tend to view it as a mathematical trick rather than an alternative framework for how the universe might really work.’

However, Wharton argues that the mathematics of a ‘Lagrangian-friendly formulation of quantum theory [proposed by him] could be taken literally’. So Wharton is not eschewing mathematics or natural laws in mathematical guise (which is what a Lagrangian really is); he’s contending that the Newtonian schema no longer applies to quantum mechanics because of its inherent uncertainty and the need for a ‘…”collapse”, when all the built-up uncertainty suddenly emerges into reality.’

David Deutsch, for those who are familiar with his ideas, overcomes this obstacle by contending that we live in a quantum multiverse, so there is no ‘collapse’, just a number of realities, all consequences of the multiverse behaving like a cosmic quantum computer. I’ve discussed this and my particular contentions with it in another post.

Paul Davies discusses these same issues in the context of the universe’s evolution and all the diverse philosophical views that such a discussion encompasses. Davies devotes many pages of print to this topic and to present it in a few paragraphs is a travesty, but that’s what I’m going to do. In particular, Davies equates mathematical Platonism with Wharton’s Newtonian schema, though he doesn’t specifically reference Newton. He provides a compelling argument that a finite universe can’t possibly do calculus-type calculations requiring infinite elements of information. And that’s the real schema (or paradigm) that modern physics seems to embrace: that everything in the universe from quantum phenomena to thermodynamics to DNA can be understood in terms of information; in ‘bits’, which makes the computer analogy not only relevant but impossible to ignore. Personally, I think the computer analogy is apposite only because we live in the ‘computer age’. It’s not only the universe that is seen as a computer, but also the human brain (and other species, no doubt). The question I always ask is: where is the software? But that’s another topic.

DNA, to all intents and purposes, is a form of natural software where the code is expressed in amino acids and the hardware are proteins that are constructed and manipulated on a daily basis. DNA is a set of instructions to build a functioning biological organism – it’s as teleological as nature gets. A large part of Davies’ discussion entails teleology and its effective expulsion from science after Darwin, but the construction of every living organism on the planet is teleological even though its evolution is not. Another detour, though not an irrelevant one.

Davies argues that he’s not a Platonist, whilst acknowledging that most physicists conduct science in the Platonist tradition, even if they don’t admit it. Specifically, Davies challenges the Platonist precept that the laws of nature exist independently of the universe. Instead, he supports John Wheeler’s philosophy that ‘the laws of the universe emerged… “higgledy-piggledy”… and gradually congealed over time.’ I disagree with Davies, fundamentally on this point, not because the laws of the universe couldn’t have evolved over time, but because there is simply more mathematics than the universe needs to exist.

Davies also discusses at length the anthropic principle, both the weak and strong versions, and calls Deutsch’s version the ‘final anthropic principle’. Davies acknowledges that the strong version is contrary to the scientific precept that the universe is not teleological, yet, like me, points out the nihilistic conclusion (my term, not his) of a universe without consciousness. Davies overcomes this by embracing Wheeler’s philosophical idea that we are part of a cosmological quantum loop – an intriguing but not physically impossible concept. In fact, Davies’ book is as much a homage to Wheeler as it is an expression of his own philosophy.

My own view is much closer to RogerPenrose’s that there are 3 worlds: the mental, the Platonic and the physical; and that they can be understood in a paradoxical cyclic loop. By Platonic, he means mathematical, which exists independently of humanity and the universe, yet we only comprehend as a product of the human mind, which is a product of the physical universe, which arose from a set of mathematical laws – hence the loop. In my view this doesn’t make the universe a computer. I agree with Wharton on this point, but I see quantum mechanics as a substrate of the physical universe that existed before the universe as we know it evolved. This is consistent with the Hartle-Hawking cosmological view that the universe had no beginning in time as well as being consistent with Davies’ exposition that the ‘…vanishing of time for the entire universe becomes very explicit in quantum cosmology, where the time variable simply drops out of the quantum description.’

I’ve discussed this cosmological viewpoint before, but if the quantum substrate exists outside of time, then Wheeler’s and Davies’ version of the anthropic principle suddenly becomes more tenable.

Addendum: I wrote another post on this in 2018, which I feel is a stronger argument, and, in particular, includes the role of chaos.

Analogy; the unique cognitive mechanism for learning

Douglas Hofstadter and Emmanuel Sander have recently co-authored a book, Surfaces and Essences: Analogy as the fuel and fire of thinking (no, I haven’t read it). Hofstadter famously won a Pulitzer Prize in 1979 for Godel Escher Bach, which I reviewed in February 2009, and is professor of cognitive and computer science at Indiana University, Bloomington, while Sander is professor of psychology at the University of Paris.

They’ve summarised their philosophy and insights in a 4 page article in last week’s New Scientist (4 May 2013, pp. 30-33) titled The forgotten fuel of our minds. Basically, they claim that analogy is the fundamental engine behind our supra-natural cognitive abilities (relative to other species) and their argument resonates with views I’ve expressed numerous times myself. But they go further and claim that we use analogies all the time, without thinking, in our everyday social interactions and activities.

Personally, I think there are 2 aspects to this, so I will discuss them separately before bringing them together. To take the last point first, in psychology one learns about ‘schemas’ and ‘scripts’, and I think they’re very relevant to this topic. To quote from Vaughan and Hogg (professor of psychology, University of Auckland and professor of psychology, University of Queensland, respectively) in their Introduction to Social Psychology, a schema is a ‘Cognitive structure that represents knowledge about a concept or type of stimulus, including its attributes and the relations among those attributes’ (Fiske and Taylor, 1991) and a script is ‘A schema about an event.’

Effectively, a schema is what we bring to every new interaction that we experience and, not surprisingly, it is based on what we’ve experienced before. We even have a schema for the self, which we continually evaluate and revise dependent on feedback from others and our sense of purpose, not to mention consequential achievements and failures. A ‘script’ is the schema we have for interactions with others and examples include how we behave in a restaurant or in a work place or in the home. The relevance to Hofstadter’s and Sander’s article is that they explain these same psychological phenomena as analogies, and they also make the point that they are dependent on past experiences.

I’ve made the point in other posts, that we only learn new knowledge when we can integrate it into existing knowledge. A good example is when we look up a word in a dictionary – it will only make sense to us if it’s explained using words we already know. Mathematics is another good example because it’s clearly a cumulative epistemological endeavour. One can’t learn anything about calculus if one doesn’t know algebra. This is why the gap between what one is expected to know and what one can acquire gets more impossible in esoteric subjects if one fails to grasp basic concepts. This fundamental cognitive ability, that we use everyday, is something that other species don’t seem to possess. To give a more prosaic example, we all enjoy stories, be it in books or on stage or in movies or TV. A story requires us to continually integrate new knowledge into existing knowledge and yet we do it with little conscious effort. We can even drop it and pick it up later with surprising efficacy.

And this is why analogy is the method of choice when it comes to explaining something new. We all do it and we all expect it. When someone is explaining something - not unlike what I’m doing now - we want examples and analogies, and, when it comes to esoteric topics (like calculus) I do my best to deliver. In other words, analogy allows us to explain (and understand) something new based on something we already know. And this is the relationship with schemas and scripts, because we axiomatically use existing schemas and scripts when we are confronted with a new experience, modifying them to suit as we proceed and learn.

But there is another aspect to analogy, which is not discussed explicitly by Hofstadter and Sander in their article, and that is metaphor (though they use metaphors as examples while still calling them analogies). Metaphor is undoubtedly a uniquely human cognitive trait. And metaphor is analogy in compact form. It’s also one of the things that separates us from AI, thus far. In my own speculative fiction, I’ve played with this idea by creating an exceptional AI, then tripping ‘him’ up (yes, I gave him a gender) using metaphor as cliche.

To be fair to Hofstadter and Sander, there is much more to their discourse than I’ve alluded to above.

Ashamed to be Australian

This is an eye-opening documentary that the Australian government is doing it’s best to keep out-of-sight, out-of-mind. It’s criminal in anyone’s language: the detention of refugees off-shore with little or no recourse to legal representation.

The story reveals hidden-camera footage as well as interviews with people who spent time there and were distressed at what they observed. As one young Salvation Army volunteer observes, the government has spent millions of dollars to punish and hide these people from public view – the detainees know this themselves.

The proclaimed objective, according to the government, is that the detention is a deterrent to other people seeking asylum, yet, as the programme reveals, there is no evidence to support this. The more likely objective is purely political, as the major parties are in a psychological-power struggle to prove who is the most ruthless and hard-minded (i.e. immoral) in dealing with asylum seekers. It’s all about winning the xenophobic vote in the next election.

These detention centres are mental illness factories, as 2010 Australian of the year,  Professor Patrick Mcgorry, so aptly described them. That was under a Liberal government but the Labor government has proven that its policies are just as criminal and arguably less humane.

Addendum: Getup have a petition to close Manus Island detention centre. Thanks to Kay Hart for sending it to me.