Science

Rumors of new forces

Eric Adelberger, leader of the experimental gravity group at the University of Washington, left a comment in the discussion about new forces, which is worth elevating to the front page here:

Please don’t get too excited yet about rumors concerning the Eot-Wash test of the 1/r^2 law. We can exclude gravitational strength (|alpha|=1) Yukawa violations of the 1/r^2 law for lambda>80 microns at 95% confidence. It is true that we are seeing an anomaly at shorter length scales but we have to show first that the anomaly is not some experimental artifact. Then, if it holds up, we have to check if the anomaly is due to new fundamental physics or to some subtle electromagnetic effect that penetrates our conducting shield. We are now checking for experimental artifacts by making a small change to our apparatus that causes a big change in the Newtonian signal but should have essentially no effect on a short-range anomaly. Then we will replace our molybdenum detector ring with an aluminum one. This will reduce any signal from interactions coupled to mass, but will have little effect on subtle electromagnetic backgrounds. These experiments are tricky and measure very small forces. It takes time to get them right. We will not be able to say anything definite about the anomaly for several months at least.

I suppose we have to go along, although it’s hard to enforce levels of excitement. More importantly, it’s precisely because these experimenters are so careful that we’ll have every right to be very excited if they ultimately announce that they’ve really discovered a deviation from Newton’s force law!

While we’re waiting, here’s a great review article about tests of gravity at short scales. If you read it now, you’ll be all ready to understand new results as they come in.

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Stories about Nature

As predicted, we had a great time (as it were) talking about the nature of time last night at the Museum of Contemporary Art. Antonia and David gave great presentations, Gretchen moderated with aplomb, and Angel Ysaguirre and the rest of the Illinois Humanities Council crew organized the whole thing with practiced professionalism.

I was happy to have a chance to catch up with David, who has become semi-famous for his appearance in the movie What the #$*! Do We (K)now!? (known informally as “What the Bleep?”). This movie was a travesty of a docu-drama, the basic gist of which was to push on an unsuspecting public certain New Age ideas about how quantum mechanics allows human consciousness to affect reality. David was interviewed by the filmmakers for hours, in which he patiently explained that everything they were saying was wrong. They then sliced his words to make it look like he was agreeing with the spirit of the movie, creating a willful misrepresentation of his views in the final product.

But since I last saw David in December, he had attended an event in Santa Monica in February featuring all of the speakers from the movie (such as Ramtha, a 35,000-year-old warrior spirit who is available for consultation for an appropriate fee). Although billed as a “conference,” it was really an excuse to sell expensive tickets to hundreds of gullible New Agers. The conference organizers were a different group from the filmmakers, who belatedly informed them that this was one person they should have left off the guest list — but too late.

After some hesitation, David decided to go, and thought very carefully about the talk he would give. I can’t do justice to the precision with which he worded his presentation, but the basic message was essentially this: “When you are trying to figure out how the world works, there are two ways to proceed. One is to invent a story about Nature which serves to say something flattering about yourself. The other is to listen to the story that Nature itself tells, no matter what it may turn out to be. What you are doing is the former; science is the latter.”

He was aiming specifically at pseudo-scientific mysticism, but I can’t think of a better characterization of the really fundamental difference between science and religion. There are differences in methods, and of course there are differences in results. But the most important distinction is in the initial attitude one takes toward the world. Real scientists will take what Nature tells them, and make sense of it as honestly and courageously as they can, regardless of what it says about their own place in the cosmos. If there was one lesson that we could spread through science education, that would be my choice.

The punchline was the response from the California audience. The other personalities on the speaker list were of course outraged, and attacked David in increasingly strident tones. But the audience, after the initial shock wore off, quickly took his side. Not really because they had become convinced of the superiority of reason and evidence to mysticism and quackery, but because they had transferred their reverence from the modern-day shamans to the philosophy professor from Columbia. They had found a new guru, who spoke more convincingly than the old ones. The more important lesson, that finding the right guru isn’t really the path to enlightenment, remained elusive.

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Relative importance

I want to say more about those rumored forces mentioned in JoAnne’s post, but tomorrow (Thurs) I’m giving a presentation on Time’s Arrow, and, ironically, I’m running out of time. The event itself should be great fun. It’s sponsored by the Illinois Humanities Council, and will be held at the Museum of Contemporary Art. I’ll talk about time in Einstein’s universe for half an hour, and then we’ll have responses from philosopher David Albert and artist Antonia Contro. Preposterous Universe readers will remember David from my report on a meeting last December. Antonia, in addition to being a talented artist, is the executive director of Marwen, a non-profit organization devoted to teaching disadvanaged youths about art. The moderator will be former Preposterous guest-blogger (and occasional radio host) Gretchen Helfrich, and I’m sure it will be a blast.

The event is sold out, but at some point it will be televised on the Illinois Channel (“like CSPAN for Illinois”). You can also check out two previous events in the Humanities Council’s celebration of the Einstein year: Peter Galison on Einstein and Poincare, and Janna Levin and Rocky Kolb on cosmology.

Here’s a teaser for my talk. How important is the notion of “time,” anyway? I did the obvious thing — I asked Google. So here is the number of search results returned when you search Google for various important concepts.

  • space:                   422,000,000 pages found
  • money:                 262,000,000 pages found
  • fun:                       173,000,000 pages found
  • love:                     170,000,000 pages found
  • sex:                       76,400,000 pages found
  • peace:                   89,900,000 pages found
  • war:                     179,000,000 pages found
  • harry potter:         20,900,000 pages found
  • time:                   972,000,000 pages found

Good news there about love vs. sex. Not so much about peace vs. war. But the important thing is, “time” kicks the rest of the concepts’ collective butts, with nearly a billion pages found. Yet another reason I should get a raise.

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What people should know

The immediate purpose of this post is tell search engines where to point when they’re asked about intelligent design. Steve Smith of the National Center for Science Education (a great organization, devoted to defending the teaching of evolution in schools) has sent around an email mentioning a surge of interest in the subject, seen for example in the list of top searches on Technorati (right now it’s the most popular search). So he suggests that people with a web page point to this article on Intelligent Design at the NCSE website; we physicists here at CV are happy to help out, as we know that we’re next once the forces of pseudo-science finish off our friends in the squishy sciences.

It’s an embarassment that something as empty as intelligent design gets taken at all seriously by so many people. Here’s an important feature of real scientists: they don’t try to win acceptance for their ideas by forcing people to teach them in high schools. They publish papers, give seminars, argue with other scientists at conferences. IDers don’t do this, because they have nothing scientific to offer. They don’t explain anything, they don’t make predictions, they don’t advance our understanding of the workings of nature. It’s religio-political dogma, so of course they pick battles with school boards instead of scientists.

In the discussion about the post on doctors below, some commenters pointed out that doctors aren’t really scientists at all. But the point was never that doctors are scientists; it was simply that they were people who went to college, where presumably they even took some biology courses. How is it possible for people to go through college and come out not appreciating enough about how science works that they can’t appreciate the metaphysical distinction between science and propaganda?

But much of this is our fault, where by “us” I refer to college science professors. We do an awful job at teaching science to non-scientists. I presume (and would love to hear otherwise if I’m wrong) that most U.S. colleges ask their students to take about one year’s worth of natural science (either physics, biology, astronomy, or chemistry) in order to graduate. But more often than not these courses don’t teach what they should. For some reason or another, we most often create intro courses for non-scientists by taking our intro courses for science majors and removing the hard parts. This is completely the wrong paradigm. What we should be doing is taking an entire professional scientific education (undergrad and grad school, including research) and squeeze the most important parts into courses for non-scientists. If someone only takes one physics course in college, they should certainly hear at least something about relativity and quantum mechanics. If someone takes only one biology course, they should certainly hear at least something about evolution and genetics. Instead we (often, anyway) bore them to death with inclined planes and memorizing anatomical parts. (Truth in advertising compels me to mention that, as an astronomy major, I made it through college without taking any courses in either biology or chemistry.)

And, most importantly of all: they should absolutely learn something about the practice of science. They should have some introduction to how theories are really proposed, experiments are performed, and choices are made between competing models. They should be told something about the criteria by which scientists choose one idea over another. It should be impressed upon them that science is a perpetually unfinished subject, where the real fun is at the edges of our ignorance where we don’t know all the answers — but that there are also well-established results that we have established beyond reasonable doubt, at least within their well-understood domains of validity.

Wouldn’t you like to take a science course like that? I don’t know, maybe my experiences have been atypical and there are a lot of people teaching courses in just that way. If so, let me know.

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Minus numbers

Bad Blood by literary critic Lorna Sage is a memoir of her postwar childhood in a poor Welsh village. It’s full of memorable and quotable passages; this is just one of the paragraphs that struck me.

Lorna Sage Hanmer school left its mark on my mental life, though. For instance, one day in a grammar school maths lesson I got into a crying jag over the notion of minus numbers. Minus one threw out my universe, it couldn’t exist, I couldn’t understand it. This, I realised tearfully, under coaxing from an amused (and mildly amazed) teacher, was because I thought numbers were things. In fact, cabbages. We’d been taught in Miss Myra’s class to do addition and subtraction by imagining more cabbages and fewer cabbages. Every time I did mental arithmetic I was juggling ghostly vegetables in my head. And when I tried to think of minus one I was trying to imagine an anti-cabbage, an anti-matter cabbage, which was as hard as conceiving of an alternative universe.

The power of abstraction that allows us to contemplate negative numbers shouldn’t be taken for granted; it’s downright miraculous. And the “alternative universe” comparison is spot on — the difference between imagining the existence of negative numbers and imagining the existence of extra dimensions of space is one of degree, not of kind.

To indulge in some pop evolutionary psychology (a bad habit, I admit), I can’t help but wonder whether our faculty of abstract mathematical reasoning is somehow related to the development of grammar. One of the more intriguing parts of Steven Pinker’s The Language Instinct is where he suggests that the important difference between humans and other species resides in grammar, and in particular in the subjunctive mood. We can speak in counterfactuals, and make statements of the form “If X had been the case, Y would have happened instead of Z.” An incredibly useful skill, allowing human beings to contract with each other in arbitrarily complicated ways, and therefore opening up the possibility of laws and morality and all that.

Best of all, it allows for math. It doesn’t seem such a great leap from speaking about situations that are not the case to speaking about quantities that can’t exist, abstracting from a certain set of cabbages to the general notion of “numbers.” And once you’re there, it’s a short distance to negative numbers, and imaginary numbers aren’t far behind. Pretty soon you’re talking confidently about the Riemann hypothesis and category theory, and people know not to invite you to cocktail parties.

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Only Jewish doctors for me, please

Even in a heightened state of cynicism, this isn’t something I would have guessed. In comments to the Santorum post, Becky Stanek points out that most medical doctors believe that evolution should be taught in schools. That brought me up short — “most”? Shouldn’t it be “essentially all”?

Actually, no. The poll results are, from my perspective, horrifying. Some lowlights:

  • 37% of physicians do not agree that the theory of evolution is more correct than intelligent design.
  • More than half of Protestant physicians (54%) agree more with intelligent design than with evolution.
  • 35% of those Protestants believe that God created humans in their present form.
  • Half of all doctors believe that schools should be allowed to teach intelligent design.
  • When asked whether intelligent design has legitimacy as science, an overwhelming majority of Jewish doctors (83%) and half of Catholic doctors (51%) believe that intelligent design is simply “a religiously inspired pseudo- science rather than a legitimate scientific speculation,” while more than half of Protestant doctors (63%) believe that intelligent design is a “legitimate scientific speculation.”

Don’t doctors have to, you know, go to college? I could imagine noise at the 10% level, but this kind of widespread superstition among purportedly educated people is appalling. What is going on?

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Gravity in the Quantum World and the Cosmos

Greetings from sunny Palo Alto, California, where we’re having the 2005 incarnation of the SLAC Summer Institute, Gravity in the Quantum World and the Cosmos. It’s an annual two-week school, aimed primarily at graduate students in physics, covering topics of interest to SLAC (the Stanford Linear Accelerator Center). Until recently, gravity didn’t qualify as something of interest to anyone working at a particle accelerator, but times have changed — gravity was the subject of SSI in 1998, and again this year. These days, considerations of dark energy, extra dimensions, and string theory are of direct interest to particle physicists.

I got to speak first, giving a three-hour General Relativity Primer. For lecture notes, we handed out my No-Nonsense Introduction to General Relativity that’s been on the web for a while; the online transparencies were scanned in from the actual lectures I gave. The idea was to give a complete intro to GR (metrics, geodesics, tensors, covariant derivatives, curvature, Einstein’s equation, some solutions), aimed at physics graduate students who hadn’t been exposed to GR. (Sadly, there are still plenty of physics grad students who have never been exposed to GR.)

I really wanted to give a blackboard talk, but the organizers talked me out of it, claiming (correctly, as it turns out) that blackboard in SLAC’s lecture hall is practically unreadable. But I didn’t want to use powerpoint, as it’s nearly impossible to move at a pedagogically appropriate pace when you speak from pre-made slides. As a compromise, I wrote the transparencies in real time as I lectured. It worked okay, although I realized that the main test of endurance wasn’t talking for three hours, but rather staring into the light of an overhead projector for three hours as I was writing the transparencies. In the afternoon I fielded questions for another two hours at a discussion section, so the organizers squeezed their money’s worth from me.

Yesterday morning we heard from Alessandra Buonnano on gravitational waves and Gabriella Gonzalez on actual gravitational-wave detectors, such as the LIGO observatory. All seems to be going well at LIGO, and Gabriella mentioned that they’ve even detected something — but it turned out to be an airplane flying overhead. We’re still waiting for the direct detection of an honest gravitational wave.

In the afternoon, we had Ken Nordtvedt talking about testing GR by bouncing lasers and radar signals around the solar system, and Shane Larson talking about the LISA mission. LISA will (assuming all goes according to plan) consist of three satellites flying in formation five million kilometers apart, measuring passing ripples in the geometry of spacetime by bouncing lasers back and forth. What’s that you say? You think the satellites should feature more powerful lasers, and be located twenty million kilometers from each other? Shane has set up a sensitivity curve generator, allowing you to determine how the noise limits of the satellite will change as a function of such parameters. Once you’ve hit on your favorites, it’s up to you to convince NASA to go along.

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You are what you read

You know how, when you take snowboarding lessons, they teach you to look in the direction you want to go, not at obstacles you want to avoid? Well they do, and it’s good advice — keep looking at that tree and your subconscious will steer you right into it. Works for driving, too.

I’m not sure if it’s the same psychological phenomenon, but this is what I was reminded of when reading a post by Chris at Mixing Memory about some puzzling psychology experiments. Apparently, just being exposed to words expressing the concept of rudeness is enough to make people behave more rudely.

Bargh, Chen, and Burrows set out to demonstrate the existence of “automatic social behavior.” They conducted three experiments, each targeting different behaviors. In the first experiment, they first gave participants a scrambled sentence test, which involves presenting five scrambled words and asking the participant to form a grammatically correct sentence out of four of them as quickly as possible. They developed three different lists of scrambled words, one of which primed the concept RUDE, another that primed POLITE, and a third that was neutral with respect to rudeness/politeness. The primes in these lists included adjectives, adverbs, or verbs that were associated with the concepts (e.g., brazen, aggressively, or disturb for RUDE, and considerate, patiently, and respect for POLITE). While the participant was completing the scrambled sentence test, the experimenter left and began talking to a confederate (an experimenter posing as another participant). When the participant finished, he or she came out of the room to look for the experimenter to receive instructions for the next task (as the experimenter had instructed). However, the participant always found the experimenter talking to the confederate. Bargh et al. then measured the time it took for the participant to interrupt the conversation between the experimenter and the confederate.

Guess what they found. Of the participants who did the RUDE version of the sentence test, more than 60% interrupted in under ten minutes (they cut it off at ten minutes — can you imagine how frustrated some of those participants were after standing there for ten minutes?), whereas fewer than 20% of the POLITE-primed participants interrupted in that time. The neutral list participants were in between at around 40%. The RUDE participants also interrupted a full 3 minutes sooner than neutral participants, and almost 4 minutes sooner than the POLITE participants.

As Chris says, it gets weirder. My favorite was how people move more slowly after reading words associated with older people. So how do you think our personalities are affected by reading too many blogs?

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Two cheers for string theory

I am often surprised at the level of disdain and resentment with which string theory is viewed by non-string-theorists. I’m thinking not so much of people on the street, but of physicists, other scientists, and even other academics. As a physicist who is not personally identified as a string theorist, I get to hear all sorts of disparaging remarks about the field from experimental particle physicists, condensed matter physicists, astrophysicists, chemists, philosophers, and so on. I sometimes wonder whether most string theorists understand all the suspicion directed against them.

It shouldn’t be like this. String theory, with all of its difficulties, is by far the most promising route to one of the most long-lasting and ambitious goals of natural science: a complete understanding of the microscopic laws of nature. In particular, it is by far the most promising way to reconcile gravity and quantum mechanics, the most important unsolved problem in fundamental physics. At the moment, it’s a notably incomplete and frustrating theory, but not without genuinely astonishing successes to its credit.

The basic idea is incredibly simple: instead of imagining that elementary particles are really fundamentally pointlike, imagine that they are one-dimensional loops or line segments — strings. Now just take that idea and try to make it consistent with the rules of relativity and quantum mechanics. Once you set off down this road, you are are inevitably led to a remarkably rich structure: extra dimensions, gauge theories, supersymmetry, new extended objects, dualities, holography, and who knows what else. Most impressively of all, you are led to gravity: one of the modes of a vibrating string corresponds to a massless spin-two particle, whose properties turn out to be that of a graviton. It’s really this feature that separates string theory from any other route to quantum gravity. In other approaches, you generally start with some way of representing curved spacetime and try to quantize it, soon getting more or less stuck. In string theory, you just say the word “strings,” and gravity leaps out at you whether you like it or not.

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Synchronized time

Last week in Paris, I walked along the north-south line connecting the Observatoire de Paris to the Palais du Luxembourg. A line of longitude: in fact, the line of longitude, if the French had had their way a little over a century ago. A politico-scientific battle was being fought in the late nineteenth century over the location of the Prime Meridian. Parisians, thinking only of considerations of nature and philosophy, argued that the line of zero longitude should go through l’Observatoire; the rest of the world, crass materialists that they were, noted that over seventy percent of the world’s shipping was already using Greenwich (nine minutes and twenty-one seconds to the west of Paris) as its standard of longitude. The French lost out to the British, prefiguring a similarly heated tussle over who would host the Olympic Games over a hundred years later.

These issues figure prominently in the book I was reading during my trip, Peter Galison’s Einstein’s Clocks, Poincare’s Maps: Empires of Time. It is a paradigmatic example of a engaging work of intellectual history, as it has a definite theme that is at once simple, interesting, and true. Einstein and Poincare, the obscure German theoretical physicist and the celebrated French mathematician and philosopher, were pivotal figures in the development of the special theory of relativity, whose centenary we are celebrating this year. Relativity has a reputation as an esoteric theory, and Einstein and Poincare are often thought of as abstract thinkers divorced from mundane matters of technology and experimentation. Galison argues convincingly that these thinkers’ practical concerns with the measurement of time — Einstein judging clock designs at his patent office in Bern, Poincare as President of the Bureau of Longitude — were in fact crucial to their recognition of the need for a new understanding of the fundamental nature of time itself.

In a Newtonian universe, time is universal — the amount of time elapsed between two events is precisely and uniquely defined, even if the events are widely separated in space. It may be difficult to actually measure the time between events, and this task was a constant preoccupation of nineteenth-century astronomers, surveyors, politicians, and businessmen. It’s easy enough to use the sun to determine your local time, but the advent of railroads made it necessary (as several unfortunate accidents proved) to sensibly coordinate time among far-flung locales, a program that eventually led to our current system of time zones. In the course of standardizing time across broad expanses of geography, it became clear that synchronization was an operational concept — you had to bounce some signals back and forth between locations, and taking into account the travel time of the signals themselves was of primary importance. Poincare’s work on longitude was intimately connected to precisely this problem, as was Einstein’s experience with novel clock designs. (At one point subterranean Paris featured tubes that would carry pulses of compressed air from a central station to clocks throughout the city, which would use the pulses as reference standards to guarantee as precise a degree of synchronization as possible. Einstein would have seen numerous proposals for electrical versions of such schemes.)

By itself, the need to synchronize time via exchanged signals does not lead you to relativity; it is equally characteristic of Newtonian absolute time. But when combined with the principle of relativity and the invariance of the speed of light, this insight led Einstein to understand that the notion of simultaneity of distant events is not universal, but depends on one’s frame of reference. (In general relativity, in which spacetime is curved, we need to go even further — the notion of simultaneity is not simply frame-dependent, it is completely ill-defined.) Time goes from being an absolute characteristic of the universe to something individual and personal, a measure of the distance traversed by a particular object through spacetime. Poincare (following Hendrik Lorentz) had worked his way to similar conclusions, but it was Einstein who showed how to completely abandon the absolute Newtonian time that other physicists felt still lurked unobserved in the background.

Did someone say that scientists are individual idiosyncratic human beings? Gleaming mathematical edifices like the special theory of relativity can give the impression of having dropped from the sky; it’s nice to be reminded of the messy contingent ways that real people happen to stumble upon them.

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