Bleeding Edge

I think we can all agree that what the world needs is more book reviews of famous novelists by theoretical physicists. The clamor has been, admittedly, somewhat muted, but I can see through the coy silence. (Can one see through silence? A famous novelist would never write like that.)

Thomas-Pynchon_Bleeding-Edge-Cover_smSo I was very pleased when Nature, that well-known literary publication, asked me to review Thomas Pynchon’s new book, Bleeding Edge. Longtime readers of me will know that I’ve been fascinated by Pynchon’s work for a long time now; longtime readers of Pynchon will know that it’s not always easy going (even when it’s consistently rewarding). Fortunately, Bleeding Edge was a delightful page-turner, with the usual colorful characters and many laughs along the way. It’s a detective story set in Manhattan, 2001, as things were falling down: the tech bubble, not to mention the World Trade Center. Because Pynchon seems to enjoy confounding expectations, this is a book with a single definite point-of-view character, as well as an identifiable plot. Because he is nevertheless still Thomas Pynchon, there are multiple strands of interlocking schemes and conspiracies, most of which don’t really get “resolved” in the conventional sense. But some do! It’s a great book, easily recommended either to the committed Pynchon fan or to their skeptical friend would would appreciate a user-friendly introduction.

Sadly my own wordsmithing wasn’t at its highest peak while writing my review; it’s not easy to squeeze all the basic facts that would actually be useful to the reader into a 1000-word limit while also keeping things amusing and poetical. But it can be done; you might want to check out Jonathan Lethem’s review in the NYT to see how a real writer would have done it.

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Dark Energy Detectives

ded

We start the night’s work early with an inter-continental tele-conference before dinner. After dinner, we prepare the software and telescope until sunset, when the hunt begins. Working through the night (and through a few pots of coffee and bags of cookies), we emerge a few hundred images closer to understanding dark energy and its effects on the celestial objects deep in the night sky. Just after sunrise, we hit the hay, but our minds often keep crunching numbers or sifting puzzles that arose during our observations, as the work from our night bleeds into our dreamscape.

The Dark Energy Survey recently embarked on a five-year mission to better understand the universe. It’s not a starship, though, it’s an international collaboration using the Blanco telescope in Chile to study the effects of dark energy on the evolution of the universe through a variety of probes — supernovae, baryon acoustic oscillations, weak gravitational lensing, and counts of galaxy clusters.

Dark Energy Detectives is a blog that accompanies the project, and it’s well worth reading to get a sense for what it’s like to do modern astronomy. (Hat tip Nick Suntzeff.) The entries are engaging and well-written, mostly by Brian Nord from Fermilab. We’ve progressed quite a bit since Galileo’s time; we no longer peer through the eyepiece and sketch what we see. Actually there’s not much peering through eyepieces at all, it’s all done by electronics. But you still need to stay up through the night and coax the telescope through it’s targets. And I’m sure Galileo enjoyed more than a few cups of espresso and bags of biscotti along the way.

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Is Work Necessary?

I saw this bouncing around Facebook, and I would like to endorse the underlying philosophy:

bucky

For those of you still using text-based browsers (hey, remember Lynx?), here we have Buckminster Fuller making a point about work and responsibility in a high-tech society. Namely: maybe people don’t have to work. Maybe, if machines become really good at producing the basic necessities of life, rather than bemoaning a loss of jobs we should celebrate our liberation from the toil of labor.

As a practical matter, I recognize that this might be hopelessly utopian. It amounts to saying that we should have fairly high taxes, and redistribute most of the money as a minimal income to every person. Nothing wrong with working and earning additional money, but everyone would get their personal share no matter what, and in principle that might be enough to live on. Maybe John Rawls was pointing toward something like that, but the social will is nowhere near making it happen. I can even imagine a utilitarian argument against it, based on the supposition that letting people learn and loaf and enjoy themselves rather than working for a living would lead to less innovation and competition, which in turn would make the world a less enjoyable place. I’m not sure if that’s right, but it’s at least non-obvious that work should be gradually phased out.

But nevertheless the spirit is admirable, and that’s what I want to endorse. There’s nothing morally wrong with the idea that people should spend their time in non-productive pursuits rather than working to earn extra income. It’s not “socialism,” since we’re not changing the free market or the ownership of the means of production. It would just be nice to live in a world where people did challenging things because they wanted to, not because they were forced to in order to survive. Maybe someday.

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Atoms With Consciousness, Matter With Curiosity

Probably I’m the last scientfically-oriented person in the world to discover this, but Richard Feynman wrote a poem that he read as part of an address to the National Academy of Sciences. I stumbled across it because I was actually looking for scientists who were familiar with work of the poet Muriel Rukeyser — anyone have any suggestions? Anyway, here’s Feynman:

There are the rushing waves
mountains of molecules
each stupidly minding its own business
trillions apart
yet forming white surf in unison

Ages on ages
before any eyes could see
year after year
thunderously pounding the shore as now.
For whom, for what?
On a dead planet
with no life to entertain.

Never at rest
tortured by energy
wasted prodigiously by the Sun
poured into space.
A mite makes the sea roar.

Deep in the sea
all molecules repeat
the patterns of one another
till complex new ones are formed.
They make others like themselves
and a new dance starts.
Growing in size and complexity
living things
masses of atoms
DNA, protein
dancing a pattern ever more intricate.

Out of the cradle
onto dry land
here it is
standing:
atoms with consciousness;
matter with curiosity.

Stands at the sea,
wonders at wondering: I
a universe of atoms
an atom in the Universe.

Nobody is surprised, of course, that Feynman was a card-carrying dysteleological physicalist. More interesting is that he chose to highlight this kind of question — the emergence of complexity and consciousness from the blind play of atoms, stupidly minding their own business — rather than something about particle physics, for example. As much as reductionists get a bad name in some circles, the good ones do appreciate the bigger picture.

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Paperback Day!

Young books grow up so fast these days, don’t they? It seems like just last November that The Particle at the End of the Universe was born, kicking and screaming. And now it’s all grown up, and there is already a paperback edition. What’s a concerned parent to do? (Now I know how Billy Ray Cyrus must feel.)

I should point out that, not only is the paperback less expensive than the hardcover (and therefore very easy to give as a present or even hand out to strangers whose day you’d like to brighten), there is also a new afterword. Among other things, it mentions the possibility of a phase transition and the end of the universe as we know it. And I corrected the picture of particles moving in a magnetic field, which got the right-hand rule wrong in the first printing. Science is hard!

Particle at the End of the Universe

The response to the book has been enormously gratifying. It got good reviews, was on a couple best-of-2012 lists, and has been longlisted/shortlisted for some prizes. Not bad for an atheist-liberal-cultist screed.

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The Higgs Boson vs. Boltzmann Brains

Kim Boddy and I have just written a new paper, with maybe my favorite title ever.

Can the Higgs Boson Save Us From the Menace of the Boltzmann Brains?
Kimberly K. Boddy, Sean M. Carroll
(Submitted on 21 Aug 2013)

The standard ΛCDM model provides an excellent fit to current cosmological observations but suffers from a potentially serious Boltzmann Brain problem. If the universe enters a de Sitter vacuum phase that is truly eternal, there will be a finite temperature in empty space and corresponding thermal fluctuations. Among these fluctuations will be intelligent observers, as well as configurations that reproduce any local region of the current universe to arbitrary precision. We discuss the possibility that the escape from this unacceptable situation may be found in known physics: vacuum instability induced by the Higgs field. Avoiding Boltzmann Brains in a measure-independent way requires a decay timescale of order the current age of the universe, which can be achieved if the top quark pole mass is approximately 178 GeV. Otherwise we must invoke new physics or a particular cosmological measure before we can consider ΛCDM to be an empirical success.

We apply some far-out-sounding ideas to very down-to-Earth physics. Among other things, we’re suggesting that the mass of the top quark might be heavier than most people think, and that our universe will decay in another ten billion years or so. Here’s a somewhat long-winded explanation.

A room full of monkeys, hitting keys randomly on a typewriter, will eventually bang out a perfect copy of Hamlet. Assuming, of course, that their typing is perfectly random, and that it keeps up for a long time. An extremely long time indeed, much longer than the current age of the universe. So this is an amusing thought experiment, not a viable proposal for creating new works of literature (or old ones).

There’s an interesting feature of what these thought-experiment monkeys end up producing. Let’s say you find a monkey who has just typed Act I of Hamlet with perfect fidelity. You might think “aha, here’s when it happens,” and expect Act II to come next. But by the conditions of the experiment, the next thing the monkey types should be perfectly random (by which we mean, chosen from a uniform distribution among all allowed typographical characters), and therefore independent of what has come before. The chances that you will actually get Act II next, just because you got Act I, are extraordinarily tiny. For every one time that your monkeys type Hamlet correctly, they will type it incorrectly an enormous number of times — small errors, large errors, all of the words but in random order, the entire text backwards, some scenes but not others, all of the lines but with different characters assigned to them, and so forth. Given that any one passage matches the original text, it is still overwhelmingly likely that the passages before and after are random nonsense.

That’s the Boltzmann Brain problem in a nutshell. Replace your typing monkeys with a box of atoms at some temperature, and let the atoms randomly bump into each other for an indefinite period of time. Almost all the time they will be in a disordered, high-entropy, equilibrium state. Eventually, just by chance, they will take the form of a smiley face, or Michelangelo’s David, or absolutely any configuration that is compatible with what’s inside the box. If you wait long enough, and your box is sufficiently large, you will get a person, a planet, a galaxy, the whole universe as we now know it. But given that some of the atoms fall into a familiar-looking arrangement, we still expect the rest of the atoms to be completely random. Just because you find a copy of the Mona Lisa, in other words, doesn’t mean that it was actually painted by Leonardo or anyone else; with overwhelming probability it simply coalesced gradually out of random motions. Just because you see what looks like a photograph, there’s no reason to believe it was preceded by an actual event that the photo purports to represent. If the random motions of the atoms create a person with firm memories of the past, all of those memories are overwhelmingly likely to be false.

This thought experiment was originally relevant because Boltzmann himself (and before him Lucretius, Hume, etc.) suggested that our world might be exactly this: a big box of gas, evolving for all eternity, out of which our current low-entropy state emerged as a random fluctuation. As was pointed out by Eddington, Feynman, and others, this idea doesn’t work, for the reasons just stated; given any one bit of universe that you might want to make (a person, a solar system, a galaxy, and exact duplicate of your current self), the rest of the world should still be in a maximum-entropy state, and it clearly is not. This is called the “Boltzmann Brain problem,” because one way of thinking about it is that the vast majority of intelligent observers in the universe should be disembodied brains that have randomly fluctuated out of the surrounding chaos, rather than evolving conventionally from a low-entropy past. That’s not really the point, though; the real problem is that such a fluctuation scenario is cognitively unstable — you can’t simultaneously believe it’s true, and have good reason for believing its true, because it predicts that all the “reasons” you think are so good have just randomly fluctuated into your head!

All of which would seemingly be little more than fodder for scholars of intellectual history, now that we know the universe is not an eternal box of gas. The observable universe, anyway, started a mere 13.8 billion years ago, in a very low-entropy Big Bang. That sounds like a long time, but the time required for random fluctuations to make anything interesting is enormously larger than that. (To make something highly ordered out of something with entropy S, you have to wait for a time of order eS. Since macroscopic objects have more than 1023 particles, S is at least that large. So we’re talking very long times indeed, so long that it doesn’t matter whether you’re measuring in microseconds or billions of years.) Besides, the universe is not a box of gas; it’s expanding and emptying out, right?

Ah, but things are a bit more complicated than that. We now know that the universe is not only expanding, but also accelerating. The simplest explanation for that — not the only one, of course — is that empty space is suffused with a fixed amount of vacuum energy, a.k.a. the cosmological constant. Vacuum energy doesn’t dilute away as the universe expands; there’s nothing in principle from stopping it from lasting forever. So even if the universe is finite in age now, there’s nothing to stop it from lasting indefinitely into the future.

But, you’re thinking, doesn’t the universe get emptier and emptier as it expands, leaving no particles to fluctuate? Only up to a point. A universe with vacuum energy accelerates forever, and as a result we are surrounded by a cosmological horizon — objects that are sufficiently far away can never get to us or even send signals, as the space in between expands too quickly. And, as Stephen Hawking and Gary Gibbons pointed out in the 1970’s, such a cosmology is similar to a black hole: there will be radiation associated with that horizon, with a constant temperature.

In other words, a universe with a cosmological constant is like a box of gas (the size of the horizon) which lasts forever with a fixed temperature. Which means there are random fluctuations. If we wait long enough, some region of the universe will fluctuate into absolutely any configuration of matter compatible with the local laws of physics. Atoms, viruses, people, dragons, what have you. The room you are in right now (or the atmosphere, if you’re outside) will be reconstructed, down to the slightest detail, an infinite number of times in the future. In the overwhelming majority of times that your local environment does get created, the rest of the universe will look like a high-entropy equilibrium state (in this case, empty space with a tiny temperature). All of those copies of you will think they have reliable memories of the past and an accurate picture of what the external world looks like — but they would be wrong. And you could be one of them.

That would be bad. …

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Mind and Cosmos

WStandard.v18-27.Mar25.Cover_ Back in the Dark Ages, a person with heretical theological beliefs would occasionally be burned at the stake. Nowadays, when a more scientific worldview has triumphed and everyone knows that God doesn’t exist, the tables have turned, and any slight deviation from scientific/naturalist/atheist/Darwinian doctrine will have you literally tied to a pole and set on fire. Fair is fair.

Or, at least, people will write book reviews and blog posts that disagree with you. But I think we all agree that’s just as bad, right?

The ominous image shown here was the cover of an issue of The Weekly Standard back in March, illustrating a piece by Andrew Ferguson. The poor heretic being burned is Thomas Nagel, philosopher at NYU and the author of Mind and Cosmos: Why the Materialist Neo-Darwinian Conception of Nature is Almost Certainly False. The crowd of sinister hooded pyrophiliacs includes–well, me, actually, as well as the other participants in our Moving Naturalism Forward workshop. As Ferguson points out, there is irrefutable video evidence that we accused people like poor Tom Nagel of being “neither cute nor clever.” Many might perceive an important distinction between saying someone is not clever and roasting them alive, but potayto, potahto, I guess.

It’s true that Nagel’s book has occasioned quite a bit of discussion, much of it negative. For a sampling from various viewpoints, see Elliott Sober, Brian Leiter and Michael Weisberg, Michael Chorost, H. Allen Orr, Malcolm Nicholson, and Jerry Coyne. The reason for all the fuss is, of course, that the materialist Neo-Darwinist conception of nature is almost certainly true, so it’s worth pushing back against a respected philosopher who says otherwise.

(By the end of this overly long post I will suggest that Nagel, despite being generally way off track, nevertheless has a bit of a point that many people seem to be passing over. Much like the Insane Clown Posse in a different context.)

This week Nagel took to the NYT to publish a brief summary of his major arguments, for those who haven’t read the book. There are basically two points. The first is that the phenomenon of consciousness cannot be explained by the workings of inanimate matter alone; you need more than the laws of physics.

The physical sciences can describe organisms like ourselves as parts of the objective spatio-temporal order – our structure and behavior in space and time – but they cannot describe the subjective experiences of such organisms or how the world appears to their different particular points of view. There can be a purely physical description of the neurophysiological processes that give rise to an experience, and also of the physical behavior that is typically associated with it, but such a description, however complete, will leave out the subjective essence of the experience – how it is from the point of view of its subject — without which it would not be a conscious experience at all.

This is an old idea, and Nagel’s sympathy for it can be traced back to his influential paper “What Is It Like To Be a Bat?”. The claim is that there is something inherently subjective about the experience of consciousness, something that cannot be shared with other conscious beings nor described by physics. (Even if you know every physical fact about bats, you still don’t know what it’s like to be a bat.) This position has been developed in subtle ways by philosophers like David Chalmers. Nagel actually doesn’t spend too much time providing support for this stance, as he wants to take it as understood and move on.

The second and more important point is that, because of the first point, a purely physical view of the world is incomplete, and we have to add something to it, and that addition is going to end up being pretty dramatic. Nagel believes that an adequate explanatory framework must not merely be compatible with life and consciousness, but actually entail that these dramatic and central features of reality are “to be expected” — that there is a “propensity” in nature for them to arise. Since he doesn’t see such a propensity anywhere in physics, he thinks the conventional view by itself fails as an explanation.

[S]ince the long process of biological evolution is responsible for the existence of conscious organisms, and since a purely physical process cannot explain their existence, it follows that biological evolution must be more than just a physical process, and the theory of evolution, if it is to explain the existence of conscious life, must become more than just a physical theory.

In particular, he claims that the standard scientific picture must be augmented by a non-physical notion of teleology — directedness toward a purpose. …

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A Map of the Research Literature

The arxiv, started by Paul Ginsparg in 1991, was a pioneer for the Open Access movement in scientific publishing. Most (many?) working physicists, and an increasing number of scientists in other fields, take it for granted that they will share their research articles freely with everyone in the world by submitting to arxiv. The current submission rate is about 8,000 papers per month, and still growing linearly or possibly a bit faster.

In addition to providing fast and easy communication of new papers, the arxiv is a resource ripe for data-mining. Say hello to Paperscape, a project by Damien George of Cambridge and Rob Knegjens at Nikhef in the Netherlands. This fun (and possibly useful) new tool creates a categorized/zoomable/clickable/searchable map of every paper on the arxiv. Apparently it’s been around since March, but I only heard about it yesterday, possibly because of this post on physicsworld.com. So here’s the birds-eye view of what the arxiv looks like:

Paperscape1

There is a lot of data displayed here in quite a dense way. The different colors represent different arxiv categories: condensed matter, astrophysics, and so on. High-energy physics dominates the map, in part because that was the first field to participate in arxiv in the first place. Each circle is an individual paper, with the size representing the number of times that paper has been cited (within arxiv). You can pick out some of the big hits in the field — the accelerating universe, cosmic microwave background observations, AdS/CFT, extra dimensions, and so on. The locations aren’t random, either; circles are placed in proximity depending on how often they cite each other. So the fact that contiguous regions all have the same color isn’t built into the mapping algorithm, it’s a consequence of the (perfectly predictable) fact that papers in the same field cite each other more than papers in other fields.

As you zoom in, the papers become more legible — when a circle becomes big enough, a word or phrase from the title appears, and eventually the author’s name. Here’s one of my papers, a bit standoffish from its surroundings:

Paperscape2

You can also search for authors, title words, and so on. Of course the first thing any working physicist will do will search for themselves. Here I am, my life’s work reduced to handy graphical form:

Paperscape-s

Click for a bigger and more legible version — or just go search yourself, by typing “?a s.m.carroll” into the search box. (Much more fun that way.) The white circles are the search results. Scattered all over the place, to nobody’s surprise; but most of my papers (and definitely the ones with the biggest circles) lie in that mixed-color overlap between gravity/quantum cosmology, astrophysics, high energy formal theory, and high-energy phenomenology. Somewhat zoomed-in:

Paperscape4

Very fun in a narcissistic sort of way, but once you’re done ego-surfing I imagine it will also be a useful tool. Hopefully most researchers are already aware of the important papers in their areas of interest, but maybe you can discover some apparently highly-cited work right next to yours that you hadn’t known about. Or, even better, some less-cited work that maybe deserves more attention. Certainly it could be useful to people trying to dive into fields in which they are not yet experts. There are also options to look for recent papers, trending work, and more. Of course there is a blog.

Congratulations to Damien George and Rob Knegjens for such an interesting project. I wonder if they will write a paper about it and post it to arxiv?

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Let’s Stop Using the Word “Scientism”

Steven Pinker has kicked up a cloud of dust with a seemingly mild claim, addressed to people in the humanities: Science Is Not Your Enemy. And he’s right, it’s not! Science is merely an extremely effective method for gaining empirical knowledge of the world, and empirical knowledge of the world should not strike fear into any self-respecting intellectual person. Or if it does, perhaps you should contemplate a different form of employment, like U.S. Senator.

The devil is in the details, of course, and plenty of people have objected to the specific ways in which Pinker has argued that science is your friend, and others have defended him. Here are takes by Jerry Coyne, Eric MacDonald, and Massimo Pigliucci. I don’t mean to add anything deep or comprehensive to the debate, but I do want to make a suggestion that, if adopted, would make the world a better place: the word “scientism” should be dropped from the vocabulary of this discussion.

Now (like Pinker), I am a descriptivist rather than a prescriptivist when it comes to language. Word usage is not “right” or “wrong,” it’s just “useful” or “unhelpful.” So the point here is that use of the word “scientism” is unhelpful, not that people are using the “wrong” definition. It’s unhelpful because it’s ill-defined, and acts as a license for lazy thinking. (It wasn’t too long ago that I acknowledged the potential usefulness of the term, but now I see the error of my ways.)

The working definition of “scientism” is “the belief that science is the right approach to use in situations where science actually isn’t the right approach at all.” Nobody actually quotes this definition, but it accurately matches how the word is used. The problem should be obvious — the areas in which science is the right approach are not universally agreed upon. So instead of having an interesting substantive discussion about a real question (“For what kinds of problems is a scientific approach the best one?”) we instead have a dopey and boring definitional one (“What does the word `scientism’ mean?”).

I don’t know of anyone in the world who thinks that science is the right tool to use for every problem. Pinker joins Alex Rosenberg, who has tried to rehabilitate the word “scientism,” claiming it as a badge of honor, and using it to mean a view that “the methods of science are the only reliable ways to secure knowledge of anything.” But even Alex firmly rejects the idea that science can be used to discover objective moral truths — and others think it can, a view which is sometimes labeled as “scientism.” You can see the confusion.

Someone might respond, “but `scientism’ is a useful shorthand for a set of views that many people seem to hold.” No, it’s not. Here are some possible views that might be described as “scientism”:

  • Science is the source of all interesting, reliable facts about the world.
  • Philosophy and morality and aesthetics should be subsumed under the rubric of science.
  • Science can provide an objective grounding for judgments previously thought to be subjective.
  • Humanities and the arts would be improved by taking a more scientific approach.
  • The progress of science is an unalloyed good for the world.
  • All forms of rational thinking are essentially science.
  • Eventually we will understand all the important questions of human life on a scientific basis.
  • Reductionism is the best basis for complete understanding of complicated systems.
  • There is no supernatural realm, only the natural world that science can investigate.

The problem is that, when you use the word “scientism,” you (presumably) know exactly what you are talking about. You mean to include some of the above supposed sins, but not necessarily all of them. But if you aren’t completely explicit about what you mean every time you use the term, people will misunderstand you.

Indeed, you might even misunderstand yourself. By which I mean, using vague words like this is an invitation to lazy thinking. Rather than arguing against the specific points someone else makes, you wrap them all up in a catch-all term of disapprobation, and then argue against that. Saves time, but makes for less precise and productive discussion.

Given that the only productive way to use a word like “scientism” — something vaguely sinister, ill-defined, used primarily as an accusation against people who would not describe themselves that way — would be to provide an explicit and careful definition every time the word is invoked, why use it at all? I’m not saying you can’t disagree with specific claims made by Pinker or anyone else. If you think people are making some particular mistake, that’s fine — just say what the mistake is.

I take the main point of Pinker’s piece to be the same as Feynman’s discussion of the beauty of a flower, or Dawkins’s Unweaving the Rainbow — science is not opposed to the humanities or the arts, but enhances them by giving us a deeper understanding. With that, I couldn’t agree more. We can disagree with some of the specific contentions in a constructive way, but lumping everything we don’t like into one catch-all word isn’t useful.

TL;DR: The word “scientism” doesn’t helpfully delineate a coherent position, it unhelpfully flattens important distinctions and creates a false target. We can do better.

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Quantum Mechanics Explained

Yesterday was Erwin Schrödinger’s birthday, as those of you who actually visit the Google home page would have noticed.

erwin_schrdingers_126th_birthday-2002007-hp

This auspicious event nudged me (a day late, admittedly) to do something I’ve been contemplating for a while now — explain the basic ideas of quantum mechanics the best way I know how, at an accessible level (no equations) but without any frustrating length limitations. Sure, you can do pretty well in just five words, but sometimes you need to be a little more expansive.

Fortunately, very little work was required, since I’ve already done it! This is what happens when you write popular books on physics. Depending on the subject, one of the early chapters is guaranteed to be an overview of either quantum mechanics or general relativity. When I wrote From Eternity to Here, I fooled everybody with an unprecedented step: I put my intro to QM late in the book, in Chapter 11. (The intro to GR was, admittedly, Chapter 5.)

I tried hard in that chapter to do justice to the important ideas of quantum mechanics — superpositions, entanglement, measurement, decoherence, probabilities — without getting bogged down in technical details. I glossed over the fact that amplitudes are complex numbers, although I certainly emphasized that they can be negative as well as positive. It laid some groundwork for the rest of the book, but that chapter itself didn’t really talk about (or rely on previous discussion of) entropy, cosmology, or the arrow of time.

So I’ve simply made it into its own web page, here freely available to all:

It’s about 13,000 words — there’s a lot to explain. But now I have somewhere to point to if someone wants to know the basics.

Of course, physicists famously don’t quite agree about what quantum mechanics actually says. Naturally, I’m giving the version I think is right. At the end I try to distinguish what everyone agrees on from what is still conjectural, but this is certainly not the place to go for an overview of all the different interpretations. It’s just the particular view of one cheerful psi-ontologist.

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