Vows

September 29, 2007 was the happiest day of my life.

wedding

But now my happiness is being undermined. Not by my lovely wife, but by all of these Californians who, starting today, are getting legally gay-married. How can we maintain our marital bliss when all around us other people are feeling blissful with partners of the same gender? It’s degrading, the Pope says, and who can argue?

Okay, it’s hard to be snarky about this issue, I’m too sentimental. Discrimination against gays, lesbians, bisexuals and other sexual identities is one of the last remaining officially-sanctioned forms of inequity in our culture, and it’s incredibly moving to see the joy on the faces of so many newly-married couples as the barriers come (belatedly, tentatively) tumbling down.

Today is a big day. If anyone is in need of some good last-minute wedding vows, you are welcome to borrow ours. The algorithm was simple: take the Form of the Solemnization of Matrimony from the Book of Common Prayer, remove all the references to God (there are a lot of them), and sprinkle with some quotes that express your own feelings. Also, substitute appropriate names for the numbers.

OFFICIANT: Dearly Beloved — We are gathered together here today to witness the joining of [1] and [2] in Matrimony.

Marriage is an honorable estate: and therefore is not by any to be entered into unadvisedly or lightly; but reverently, discreetly, advisedly, and soberly.

Upon completion of the ceremony, we understand that one is not obliged to remain utterly sober, nor for that matter perfectly discreet.

The estate of matrimony attempts the impossible: to formalize the love between two people. In the words of W.H. Auden:

      Rejoice, dear love, in Love’s peremptory word;
      All chance, all love, all logic, you and I,
      Exist by grace of the Absurd,
      And without conscious artifice we die:

      So, lest we manufacture in our flesh
      The lie of our divinity afresh,
      Describe round our chaotic malice now,
      The arbitrary circle of a vow.

By our presence here tonight, we elevate conscious artifice to a heartfelt celebration of the uniting of two lives.

Then shall the Minster say unto [1],

O: 1, will you have 2 to be your partner in life? Will you love her, comfort her, honor, and keep her in sickness and in health; and, forsaking all others, keeping only to her, so long as you both shall live?

1: I will.

Then shall the Minster say unto [2],

O: 2, will you have 1 to be your partner in life? Will you love him, comfort him, honor, and keep him in sickness and in health; and, forsaking all others, keeping only to him, so long as you both shall live?

2: I will.

O, to 1: 1, will you take 2’s hand and repeat after me.

      I, 1, take you, 2, to be my partner in life,
      to have and to hold from this day forward,
      for better for worse, for richer for poorer, in sickness and in health,
      to love and to cherish, till death us do part;
      and thereto I plight my troth.

O, to 2: 2, will you take 1 hand and repeat after me.

      I, 2, take you, 1, to be my partner in life,
      to have and to hold from this day forward,
      for better for worse, for richer for poorer, in sickness and in health,
      to love and to cherish, till death us do part;
      and thereto I plight my troth.

Then shall they again loose their hands; and 1 shall give unto 2 a Ring in this wise: the Officiant taking the ring shall deliver it unto 1, speaking their name out loud, to put it upon the fourth finger of 2’s left hand. And 1 holding the Ring there, and taught by the Officiant, shall say,

1: I give you this ring as a symbol of my enduring love.

Then 2 shall give unto 1 a Ring in this wise: the Officiant taking the ring shall deliver it unto 2, speaking their name out loud, to put it upon the fourth finger of 1’s left hand. And 2 holding the Ring there, shall say,

2: I give you this ring as a symbol of my enduring love.

O: Together we have gathered to share our blessings with 2 and 1 as they begin their lives together. As Rainier Maria Rilke once advised a young poet:

“We must trust in what is difficult. It is good to be solitary,
for solitude is difficult. It is also good to love, because love is difficult.
For one human being to love another human being: that is perhaps
the most difficult task that has been entrusted to us, the ultimate task,
the final test and proof, the work for which all other work is mere preparation….
Love consists in this: that two solitudes protect and touch and greet each other.”

Then shall the Officiant speak unto the company.

O: Inasmuch as 1 and 2 have pledged their troth, I now pronounce them together for life. You may celebrate as you wish.

Congratulations to everyone getting married today! Go plight those troths!

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Hidden Structures

When it comes to art (considered broadly, so as to include literature and various kinds of performance, not to mention a good bottle of wine) I am a radical subjectivist. If you like it, great; if you don’t, that’s your prerogative. There is no such thing as being “right” or “wrong” in one’s opinion about a work of art; what’s important is the relationship between the work and the person experiencing it.

Nevertheless, there’s no question that one’s attitude toward a work of art can be radically changed by outside information or experiences. You might come to understand it better, or conversely you might be overexposed to it and just get bored.

Scientists, in particular, love it when they discover that some boring old art thing that they had previously perceived as undifferentiated and uninteresting actually possesses some hidden structure. If you were ever caught in the unfortunate situation of teaching an art- or film-appreciation class to scientists, the right strategy would be to reveal, insofar as possible, the underlying theories by which the work in question is constructed. And if you think there are no such theories, you’re just not looking hard enough.

Recent examples, which I would blog about in extraordinary depth and breathtaking insight (with a dash of self-deprecating humor) if I were a professional blogger rather than a scientist with a blogging hobby:

  • Patrick House in Slate reveals the algorithm for winning the New Yorker Cartoon Caption Contest. Involves concepts such as the “theory of mind” joke. (Via 3QD.) As far as I know, there is not yet an algorithm for winning the New Yorker Cartoon Anti-Caption Contest.
  • The Science of Scriptwriting! This one actually appeared on the arxiv, under the more formal title “The Structure of Narrative: the Case of Film Scripts.” (Via Swans on Tea and the physics arxiv blog.)
  • Relatedly, back in March Jennifer was serving as the Journalist in Residence at the Kavli Institute for Theoretical Physics at UC Santa Barbara, and ran a series of Friday workshops. One of them was Inside the Writer’s Room: Where Physics and Hollywood Collide, featuring guest speakers David Saltzberg and David Grae. David #1 is a physicist at UCLA and also the science consultant for the CBS sitcom The Big Bang Theory, which I will write about someday, I promise. David #2 is a TV scriptwriter, who was there to tell the physicists how to write for TV. About which maybe also more, someday, but right now I just wanted to highlight one phenomenon: when David was talking about possible plot lines and characters, the physicists played along and seemed mildly interested. But when he revealed that an hour-long TV drama is inevitably broken up into specific acts, each of which generally (in the case of each show) has a particular function within the larger narrative, the room lit up. There was a theory of TV dramas! More than one person said they would never be able to watch prime-time television in quite the same way again.

Also, of course, the assembled physicists all had a similar question: “Why don’t they make a TV show about me, or someone like me? Those people are all nerds!” I have a theory about that.

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Giggling Uncontrollably

Paul Krugman puts into anecdote form what many of us frequently feel:

So, you get through grad school. You do research that gets lot of citations. You get tenure. You branch out into policy work, and into writing for a broader audience. You try to play a role in the important economic debates. And finally, you really hit the big time — you’re debating the economy on Larry King, with who knows how many people watching.

And then Larry King wraps it up: “Tomorrow, we’ll talk about psychic kids.”

I was still giggling uncontrollably ten minutes after I left the studio.

(Via Dynamics of Cats. We also serve who link and laugh.)

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Guest Post: Joel Corbo on Graduate School and Teaching

Today’s episode of lazy-bloggers-solicit-guests-to-fill-in features Joel Corbo, a graduate student in physics at Berkeley. Joel and friends were disappointed by some features of the graduate-school experience, and (unusually) decided to actually do something about it — they founded the Compass Project, which supports excellence in science education, especially for women and minorities.

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My name is Joel Corbo, I’m a physics Ph.D. student, and I’m a little frustrated.

My trajectory through the US educational system has been a great one. I have parents who care deeply about me and my future and who believe in the value of a strong education. Because they cared, I went to an elementary school that laid a good foundation and allowed me to attend a high school that was more academically rigorous than many colleges (both of these schools were private, although the latter was also free). I also majored in physics at MIT.

My story may sound typical, at least in certain circles, but there are a few more details to add to the story. My dad is a recent immigrant without a high school education who worked as a maintenance man in the NYC Housing Projects, and my mom is the daughter of Puerto Rican immigrants and a lucky survivor of the NYC public school system. I was the first person in my immediate family to go to college. Statistically speaking, I shouldn’t have succeeded — but I did.

Looking back at my education, it’s obvious to me that a huge factor contributing to my success was the presence of people in my life who believed in me and supported me: my parents, my teachers, and my peers. Even at MIT, which is primarily recognized for the quality of its research (and rightly so), I found a physics department that openly cared about undergraduate education, where teaching was valued and done well and which fostered a community of undergrads who learned from and supported each other.

So, why the frustration? My relatively rosy view of physics education was shaken up not long after starting grad school at UC Berkeley (By the way, I don’t want to single out Berkeley as particularly flawed, as I’m sure its problems are shared by virtually every physics department in the US to one extent or another. However, I can only write about what I know and this is where I am). Back in the cocoon of the MIT undergrad experience, I came to believe that physics was awesome for two main reasons: (1) because it answers deep, fundamental questions about how the world works and (2) because it is a community driven, collaborative exercise that thrives on the effective sharing of knowledge among its practitioners. In my mind, grad school would build upon these dual pillars of awesomeness and help me become (1) a great researcher and (2) a great teacher.

The jury is still out on the great researcher thing, but it turns out that, in principle, grad school has precisely zero to do with becoming a good teacher. Oh, you can TA a class here and there, as long as that doesn’t get in the way of what grad school is “really” all about. The unfortunate thing is that the lack of value assigned to teaching seems very systemic, to the point of being embedded in the culture; perhaps this attitude appears to benefit physics in the short-term by weeding out all but the most “serious” students, but in the long run it does nothing but damage.

The damage done to grad students is fairly obvious. First of all, if they are not provided with encouragement and avenues to become better teachers, then they won’t improve their teaching skills as well as they could have. If you happen to believe that an essential part of being a physicist is the ability to pass physics on to future generations of students, to inspire them to follow in the footsteps of their intellectual ancestors, then it is hard to justify allowing people to graduate with PhDs who have not demonstrated the ability to do just that. Of course, this happens all the time.

Secondly, there are always some grad students, including me, who have a deep interest in teaching (I remember deciding in high school that the only way to know if I really understood something was to try teaching it to someone else — so I can genuinely say that education has been on my mind for a long time). When people with such a passion are met with disinterest or even disdain by the people they want to emulate (successful physicists), the blow to their motivation can be severe. After all, who wants to stick around when their interests and talents aren’t valued or supported? I’ve heard it implied (and sometimes even said outright) that such students aren’t “serious enough” about physics and therefore aren’t worth keeping around, but without a crystal ball, who can really say which student will end up making important contributions to the field?

Let’s put the grad students aside for now (didn’t we just talk about that?), and spend some time looking at how undergrads are damaged by this attitude. Teaching is the single most fundamental service an academic department provides to undergraduates, and if, on average, a department is not interested in teaching well, the implication is that it’s not interested in serving undergrads in any way. But serving undergrads is vital to the survival of an academic discipline, because some of those undergrads are that discipline’s future experts. As I stated above, I was fortunate enough to attend schools that did serve their students well, but I can talk about the opposite through my observations as a TA.

Many students arrive at their undergraduate institution with a substantial number of long-held academic “bad habits”, especially in the sciences. High school has managed to convince many students that physics is a dogmatic, memorization-centered subject. As a result, they don’t have the skills necessary to solve real physics problems, because all that they have learned to do is to pattern-match and to plug-and-chug. Still, popular science books and NOVA specials have kept them interested enough that many intend to pursue the physical sciences as undergrads. Once they get to college, however, their passion for physics is quickly squelched by a number of factors:

  1. Because they don’t have the skills necessary to problem-solve, model-build, and generally think like physicists, these students actually don’t know how to effectively learn physics as it is typically presented in a large lecture-based class. This doesn’t mean that these students are stupid, or somehow not worth teaching. It simply means that there are things they need to be taught other than “the material” in order to help them become better learners. Unfortunately, many of them come away feeling like they don’t have what it takes to be physicists (as though there is some intrinsic “physicsness” that they are lacking) and so they leave the field.
  2. The typical introductory physics sequence, at least at Berkeley, is very isolating for potential physics majors. The vast majority of people in those classes are engineering students who are there because their departments require that they take physics; they have largely no interest in physics for its own sake. This makes it very difficult for potential physics majors to identify each other — they are like needles in an apathetic haystack. This situation is exacerbated by the fact that even the physics department cannot identify these potential majors. So, these students end up isolated from the department, from upperclassmen physics majors, and from each other – that is to say, from the physics community – for the three semesters it takes them to get through introductory physics. However, an important part of the excitement of physics is the collaboration with peers, the shared goal of building knowledge through interaction and discussion and asking “What if”. Without that, it’s incredibly difficult to paint physics as an interesting field, to really sell the idea of being physicists to these students beyond the level that NOVA can, and so they leave the field.
  3. The problems of interaction and perceived lack of “physicsness” are magnified for a certain set of students: women and underrepresented minorities. At this point, so much has been said about the lack of women and minorities in all levels of physics due to the “leaky pipeline” that I don’t have much to add to the subject. For this discussion, the important point to note is that in addition to the issues that their well-represented peers also face, they have to face majoring in a field where they don’t see people like themselves. They arrive at the seemingly logical but erroneous conclusion that success in physics is unattainable unless you are a white male, and so they leave the field.

So, here are three of many reasons why undergrads might leave the field of physics – notice that none of these reasons have anything to do with these students’ ability to be good physicists. If the physics community wants to recruit the best minds into its ranks, it stands to reason that these impediments must be removed, but not enough people seem interested in doing so. Hence, my frustration.

[More below the fold…] …

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GLAST Just Launched!

The Gamma-ray Large Area Space Telescope, a satellite observatory designed to — guess what? — measure gamma rays, just launched on a Delta II rocket from Cape Canaveral. There were a few last-minute radar issues, but things seem to have ultimately gone off without a hitch. There is a launch blog here (naturally), and Phil Plait has been covering the mission in detail; there was a nice article in symmetry, and they also have a live blog.

“Vehicle performance continues to look nominal…” You have to love scientists.

GLAST will be doing a variety of cool things, but there is one goal that stands out as uniquely exciting for physicists: it will be searching for dark-matter annihilations. If the dark matter consists of weakly interacting massive particles, they can come together and annihilate into a cascade of lighter particles. (Image from Sky & Telescope.) Among the particles produced are very high-energy photons: gamma-rays. Those are what GLAST will be looking for, a process known as “indirect dark-matter detection,” in contrast to direct detection where a dark-matter particle bumps into an experiment here on Earth.

Of course, dark matter doesn’t annihilate very often, or it all would have gone away by now. The interactions are very infrequent, so you’re most likely to see the gamma-ray signature in areas of high dark-matter density, such as the center of our galaxy or in clusters of galaxies. (The number of annihilations goes as the density squared, so you get a lot more in crowded regions.) We can imagine a future in which dark matter is no longer considered “dark,” so long as you look in the right part of the spectrum, and we use combinations of techniques to map out the dark matter distribution throughout the universe. Cosmologically speaking, the 21st century is going to be the Dark Ages, but in a good way.

It’s not all that easy, of course — sadly, there are other sources of gamma-rays in the universe other than dark-matter annihilations. It’s going to be a task to know for sure whether some individual source of gamma-rays is produced by DM annihilation or some more prosaic mechanism, such as an active galactic nucleus. Apparently, there are people (“astronomers”) who like to study those sources for their own sake, so it’s not a total loss. One way or the other, GLAST is going to be looking at the universe in an exciting new way.

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Who To Hate?

We have been remiss in not addressing the major event going on right before our eyes: the NBA Finals. In my case, it’s literally before my eyes, as I live just a couple of blocks from the Staples Center in LA, where action resumes tonight. I fully expect to run into Jack Nicholson drinking himself into a stupor at a local bar later this evening.

Now, every year the NBA Finals are a momentous event, but this year is especially noteworthy, as the teams involved are the LA Lakers and the Boston Celtics — a remarkable 11th Finals rematch between these two franchises. However, to a Philadelphia 76ers fan such as myself, one needs to say “the Hated Lakers” and “the Hated Celtics.” One or the other of these evil organizations has been responsible for bouncing my beloved Sixers out of the playoffs on countless occasions, most recently in 2001 when a Lakers juggernaut led by Shaquille O’Neal made short work of a plucky Philadelphia squad led by Allen Iverson — a David vs. Goliath matchup in which Goliath won fairly easily, as seems to usually happen in the real world.

So the question of “who to root for?” becomes one of “who do you hate less?” A truly thorny issue. Points to be considered:

  • As much as the Lakers are historically annoying, there is no question that the Sixers-Celtics rivalry is the deeper and more passionate one. Two Eastern Seaboard metropolises with inferiority complexes regarding New York, this rivalry blossomed over the course of the famous Russell-Chamberlain duels, the like of which have never been repeated in NBA history. (I will just note that nobody would ever have asked Bill Russell to star in movie with Arnold Schwarzenegger.)
  • But then Wilt left the Sixers — to join the Lakers! One of an unending series of Philadelphia sports tragedies.
  • Overall, the Lakers are probably more deserving of our disdain. Boston fans, while notoriously parochial, are at least passionate about their team, while for Lakers fans basketball games are just another opportunity to appear on TV.
  • Both Larry Bird and Magic Johnson were really annoying, even if one must grudgingly admit that they were good at basketball. But only Bird got into a fight with Julius Erving on the court. So that’s a point against the Celtics.
  • The Lakers are coached by Phil Jackson, who is quite a good coach but an incredibly irritating human being. After Celtics forward Paul Pierce was injured in Game One and managed to return to the game, Jackson was mockingly dismissive, scoffing that angels must have visited him at halftime. Phil Jackson does not deserve to win anything ever again.
  • LA is led by Kobe Bryant, while Boston is led by Kevin Garnett. A complicated situation. Both very talented, obviously. Kobe is originally from the Philadelphia area, but has managed to alienate his hometown fans so thoroughly that he cannot play against the Sixers without hearing a constant barrage of boos. More importantly, Garnett has always been intensely dedicated to the game and a consummate team player who struggled with inferior teammates and accordingly received all sorts of undeserved media criticism; Kobe, meanwhile, has always been a selfish and petulant media darling who undermined the Lakers franchise for a number of years by pushing Shaquille O’Neal out of town.

In the final calculation, and as painful as it is to say out loud — one has to root for the Celtics. Emotional attachment to a sports franchise is ultimately a completely irrational feeling, arising from unpredictable factors of geography and history rather than a sober contemplation of objective criteria. So you have to go with your gut, and my gut would very much like to see Kevin Garnett finally win the NBA Championship he so richly deserves. We’ll have to put aside the ugly reality that he’ll be wearing one of those horrible green uniforms when he does it.

And wait until next year.

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The Lopsided Universe

Here’s a new paper of mine, with Adrienne Erickcek and Mark Kamionkowski:

A Hemispherical Power Asymmetry from Inflation

Abstract: Measurements of temperature fluctuations by the Wilkinson Microwave Anisotropy Probe (WMAP) indicate that the fluctuation amplitude in one half of the sky differs from the amplitude in the other half. We show that such an asymmetry cannot be generated during single-field slow-roll inflation without violating constraints to the homogeneity of the Universe. In contrast, a multi-field inflationary theory, the curvaton model, can produce this power asymmetry without violating the homogeneity constraint. The mechanism requires the introduction of a large-amplitude superhorizon perturbation to the curvaton field, possibly a pre-inflationary remnant or a superhorizon curvaton-web structure. The model makes several predictions, including non-Gaussianity and modifications to the inflationary consistency relation, that will be tested with forthcoming CMB experiments.

The goal here is to try to explain a curious feature in the cosmic microwave background that has been noted by Hans Kristian Eriksen and collaborators: it’s lopsided. We all (all my friends, anyway) have seen the pretty pictures from the WMAP satellite, showing the 1-part-in-100,000 fluctuations in the temperature of the CMB from place to place in the sky. These fluctuations are understandably a focus of a great deal of contemporary cosmological research, as (1) they arise from density perturbations that grow under the influence of gravity into galaxies and large-scale structure in the universe today, and (2) they appear to be primordial, and may have arisen from a period of inflation in the very early universe. Remarkably, from just a tiny set of parameters we can explain just about everything we observe in the universe on large scales.

The lopsidedness I’m referring to is different from the so-called axis of evil. The latter (in a cosmological context) refers to an apparent alignment of the temperature fluctuations on very large scales, which purportedly pick out a preferred plane in the sky (suspiciously close to the plane of the ecliptic). The lopsidedness is a different effect, in which the overall amplitude of fluctuations is a bit different (just 10% or so) in one direction on the sky than in the other. (A “hemispherical power asymmetry,” if you like.)

What we’re talking about is illustrated in these two simulations kindly provided by Hans Kristian Eriksen.

Untilted CMB

Tilted CMB

I know, they look almost the same. But if you peer closely, you will see that the bottom one is the lopsided one — the overall contrast (representing temperature fluctuations) is a bit higher on the left than on the right, while in the untilted image at the top they are (statistically) equal. (The lower image exaggerates the claimed effect in the real universe by a factor of two, just to make it easier to see by eye.)

What could cause such a thing? Our idea was that there was a “supermode” — a fluctuation that varied uniformly across the observable universe, for example if we were sampling a tiny piece of a sinusoidal fluctuation with a wavelength many times the size of our current Hubble radius.

The blue circle is our observable universe, the green curve is the supermode, and the small red squiggles are the local fluctuations that have evolved under the influence of this mode. The point is that the universe is overall just a little bit more dense on one side than the other, so it evolves just slightly differently, and the resulting CMB looks lopsided.

Interestingly, it doesn’t quite work; at least, not in a simple model of inflation driven by a single scalar field. In that case, you can get the power asymmetry, but there is also a substantial temperature anisotropy — the universe is hotter on one side than on the other. There are a few back-and-forth steps in the reasoning that I won’t rehearse here, but at the end of the day you get too much power on very large scales. It’s no fun being a theoretical cosmologist these days, all the data keeps ruling out your good ideas.

But we didn’t give up! It turns out that you can make things work if you have two scalar fields — one that does the inflating, cleverly called the “inflaton,” and the other which is responsible for the density perturbations, which should obviously be called the “perturbon” but for historical reasons is actually called the “curvaton.” By decoupling the source of most of the density in the universe from the source of its perturbations, we have enough wiggle room to make a model that fits the data. But there’s not that much wiggle room, to be honest; we have an allowed region in parameter space that is not too big. That’s good news, as it brings the hope that we can make relatively precise predictions that could be tested by some means other than the CMB.

One interesting feature of this model is that the purported supermode must have originated before the period of inflation that gave rise to the smaller-scale perturbations that we see directly in the CMB. Either it came from earlier inflation, or something entirely pre-inflationary.

So, to make a bit of a segue here, this Wednesday I gave a plenary talk at the summer meeting of the American Astronomical Society in St. Louis. I most discussed the origin of the universe and the arrow of time — I wanted to impress upon people that the origin of the entropy gradient in our everyday environment could be traced back to the Big Bang, and that conventional ideas about inflation did not provide straightforward answers to the problem, and that the Big Bang may not have been the beginning of the universe. I was more interested in stressing that this was a problem we should all be thinking about than pushing any of my favorite answers, but I did mention my paper with Jennie Chen as an example of the kind of thing we should all be looking for.

To an audience of astronomers, talk of baby universes tends to make people nervous, so I wanted to emphasize that (1) it was all very speculative, and (2) even though we don’t currently know how to connect ideas about the multiverse to observable phenomena, there’s no reason to think that it’s impossible in principle, and the whole enterprise really is respectable science. (If only they had all seen my bloggingheads dialogue with John Horgan, I wouldn’t have had to bother.) So I mentioned two different ideas that are currently on the market for ways in which influences of a larger multiverse might show up within our own. One is the idea of colliding bubbles, pursued by Aguirre, Johnson, and Shomer and by Chang, Kleban, and Levi. And the other, of course, was the lopsided-universe idea, since our paper had just appeared the day before. Neither of these possibilities, I was careful to say, applies directly to the arrow-of-time scenario I had just discussed; the point was just that all of these ideas are quite young and ill-formed, and we will have to do quite a bit more work before we can say for sure whether the multiverse is of any help in explaining the arrow of time, and whether we live in the kind of multiverse that might leave observable signatures in our local region. That’s research for you; we don’t know the answers ahead of time.

One of the people in the audience was Chris Lintott, who wrote up a description for the BBC. Admittedly, this is difficult stuff to get all straight the very first time, but I think his article gives the impression that there is a much more direct connection between my arrow-of-time work and our recent paper on the lopsided universe. In particular, there is no necessary connection between the existence of a supermode and the idea that our universe “bubbled off” from a pre-existing spacetime. (There might be a connection, but it is not a necessary one.) If you look through the paper, there’s nothing in there about entropy or the multiverse or any of that; we’re really motivated by trying to explain an interesting feature of the CMB data. Nevertheless, our proposed solution does hint at things that happened before the period of inflation that set up the conditions within our observable patch. These two pieces of research are not of a piece, but they both play a part in a larger story — attempting to understand the low entropy of the early universe suggests the need for something that came before, and it’s good to be reminded that we don’t yet know whether stuff that came before might have left some observable imprint on what we see around us today. Larger stories are what we’re all about.

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Guest Post: Tom Levenson on Einstein, Religion, and Jewishness

For his final guest post, Tom looks at a topic right up our alley: Einstein’s thoughts about religion. The difference being that he knows what he’s talking about, having written a book on Einstein.

Many thanks to Tom for chipping in this week. His previous posts are here and here, and don’t forget the Inverse Square Blog.

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The Jewishness of Albert Einstein.

I’m a bit late to this particular party, but I hear that there was a bit of a media and blog hullabaloo about a letter by Albert Einstein that was auctioned last month for 170,000 pounds. That doubles the previous record for an Einstein letter, and at least part of the reason for its record price seems to have been its content — what seemed to some a startlingly blunt assessment of religion in general. He wrote:

“The word God is for me nothing more than the expression and product of human weaknesses, the Bible a collection of honourable, but still primitive legends which are nevertheless pretty childish.”

To get down to cases close to home:

“For me the Jewish religion like all other religions is an incarnation of the most childish superstitions.”

To be sure, he acknowledged, he was happy to identify himself as one of “the Jewish people to whom I gladly belong and with whose mentality I have a deep affinity…” But clearly belonging to a community did not make him blind, deaf or dumb.

The reason I ignored this at first is that after fifteen years in the Einstein game I’m pretty tired of WWED appeals to authority, all that pouring through the great man’s quotations to find something to support whatever view one may have had in the first place.

The reason I’m picking it up now is that the letter raises a question that allows us with only a little leap of the imagination to begin to gather the intense pressure of the experience of being Jewish in Europe in the first few decades of the last century – especially if you were smart, prominent, public.

Just to get it out of the way: there is nothing surprising about this letter. Just five years earlier Einstein wrote that, when he was young he had experienced a bout of real piety, until:

“Through the reading of popular scientific books I soon reached the conviction that much in the stories of the Bible could not be true. The consequence was a positively fanatic orgy of freethinking, coupled with the impression that youth is intentionally being deceived by the state through lies.”

That revelation remained with him throughout his life, and he never made a secret of it. He refused to claim a religious affiliation in the papers he filed with the Austro-Hungarian government to take up a professorship in Prague. Told he had to claim something, he declared he was of the “Mosaic” faith – a construction that conveyed his disdain for the whole notion pretty well, IMHO.

And so it went. In 1915, he told one correspondent that, “I see with great dismay that God punishes so many of His children for their ample folly, for which obviously only He himself can be held responsible,” …. “Only His nonexistence can excuse him.”

Those who followed this malign, non-existent deity were fools. When he visited Palestine in 1921, Einstein was much impressed by the sight of Jews constructing cities and a way of life out of raw dirt and effort. But the sight of traditional Jews praying at the Wailing Wall seemed to him the “dull-witted clansmen of our tribe.” They made such spectacles of themselves, “praying aloud, their faces turned to the wall, their bodies swaying to and fro,” that to Einstein, it was “a pathetic sight of men with a past but without a present.”

That’s enough: the point is that Einstein made it clear in public, and even more so in private communications that have been in the public record for decades now, that revealed religion in general and orthodox Judaism in particular had no hold on him at all. When he used the term God, it was mostly just an off-hand short-hand: “God does not play dice” was another way of saying, as he did in the EPR paper, that “no reasonable definition of reality could be expected to permit” the excesses of modern quantum theory.

But all this begs the question why Einstein bothered to claim Jewishness, if Judaism itself as a practice and a body of belief had no hold on him.

Einstein himself gave two answers. The first was he saw in Judaism a framework and a fair amount of thought about how to live ethically with others. His take on the tradition pulled out of Judaism “the democratic ideal of social justice, coupled with the ideal of mutual aid and tolerance among all men” and a passion for “every form of intellectual aspiration and spiritual effort.” This is religion as heuristic – and specifically, Judaism as a sustained body of inquiry into certain problems that interested him.

The second, of course, was that he had no choice. Whatever he may have believed, others defined him: “When I came to Germany,” he wrote some years later as part of an explanation for his conversion to Zionism, “I discovered for the first time that I was a Jew, and I owe this discovery more to Gentiles than to Jews.”

It was more than the casual anti-Semitism that he experienced or perceived, dating back to his failure to get an academic job after finishing his college degree. Rather, Einstein’s strong identification not just as a person of Jewish background, but as a highly public member of both the Berlin Jewish community and the nationalist Zionist movement, is one measure of just how rapidly the nature of German anti-Semitism changed in the immediate aftermath of defeat in World War I.

I go into this at some length in this tome – from which most of the above comes, in one form or another. See chapter ten if you’re interested. In this venue, I want to make just two points abstracted out of that much longer story.

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Guest Post: Tom Levenson on the Iraq War Suicides and the Material Basis of Consciousness

For his second guest post, Tom follows in our proud tradition of fearless eclecticism,
mixing neuroscience and current events with a bit of materialistic philosophizing. His first post was here, and his third is here.

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Burrowing into tragedy: a story behind the story of the Iraq War Suicides.

My thanks to all here who gave me such a warm welcome on Monday (and, again, to Sean for asking me here in the first place).

This post emerges out of this sad story of a week or so ago.

Over Memorial Day weekend this year there was a flurry of media coverage about the devastating psychological toll of the Iraq and Afghanistan wars. The single most awful paragraph in the round-up:

“According to the Army, more than 2,000 active-duty soldiers attempted suicide or suffered serious self-inflicted injuries in 2007, compared to fewer than 500 such cases in 2002, the year before the United States invaded Iraq. A recent study by the nonprofit Rand Corp. found that 300,000 of the nearly 1.7 million soldiers who’ve served in Iraq or Afghanistan suffer from PTSD or a major mental illness, conditions that are worsened by lengthy deployments and, if left untreated, can lead to suicide.”

(For details and a link to a PDF of the Army report – go here.)

This report, obviously, is the simply the quantitative background to a surfeit of individual tragedy – but my point here is not that war produces terrible consequences.

Rather, the accounts of the Iraq War suicides — 115 current or former servicemen and women in 2007 – struck me for what was implied, but as far as I could find, not discussed in the mass media: the subtle and almost surreptitious way in which the brain-mind dichotomy is breaking down, both as science and as popular culture.

How so? It is, thankfully, becoming much more broadly understood within the military and beyond that “shell shock” is not malingering, or evidence of an essential weakness of moral fiber. PTSD is now understood as a disease, and as one that involves physical changes in the brain.

The cause and effect chain between the sight of horror and feelings of despair cannot, given this knowledge, omit the crucial link of the material substrate in which the altered and destructive emotions can emerge. PTSD becomes thus a medical, and not a spiritual pathology.

(This idea still faces some resistance, certainly. I launched my blog with a discussion of the attempt to court martial a soldier for the circumstances surrounding her suicide attempt. But even so, the Army is vastly further along in this area that it was in the Vietnam era and before.)

Similarly, depression is clearly understood as a disease with a physical pathology that underlies the malign sadness of the condition. (H/t the biologist Louis Wolpert for the term and his somewhat oddly detached but fascinating memoir of depression.)

This notion of the material basis of things we experience as our mental selves is not just confined to pathology. So-called smart drugs let us know how chemically malleable our selves can be.

More broadly, the study of neuroplasticity provides a physiological basis for the common sense notion that experience changes who we perceive ourselves to be.

All this seems to me to be a good thing, in the sense that (a) the study of the brain is yielding significant results that now or will soon greatly advance human well being; and (b) that the public seems to be taking on board some of the essential messages. The abuses (overmedication, anyone?) are certainly there. But to me, it is an unalloyed good thing that we have left the age of shell shock mostly behind us.

At the same time, I’m a bit surprised that the implications of this increasingly public expression of an essentially materialist view of mind haven’t flared up as a major battle in the science culture wars.

Just to rehearse the obvious: the problem with cosmology for the other side in the culture war is that it conflicts with the idea of the omnipresent omnipotence of God. The embarrassment of evolutionary biology is that it denies humankind a special place in that God’s creation, destroying the unique status of the human species as distinct from all the rest of the living world.

Now along comes neuroscience to make the powerful case that our most intimate sense of participating in the numinous is an illusion.

Instead, the trend of current neuroscience seems to argue that the enormously powerful sense each of us has of a self as distinct from the matter of which we are made is false. Our minds, our selves may be real—but they are the outcome of a purely material process taking place in the liter or so of grey stuff between our ears.

(There are dissenters to be sure, those that argue against the imperial materialism they see in contemporary neuroscience. See this essay for a forceful expression of that view.)

I do know that this line of thought leads down a very convoluted rabbit hole, and that’s not where I am trying to go just now.

Instead, the reports of the Iraq suicides demonstrated for me that the way the news of the materiality of mind is is slipping into our public culture without actually daring (or needing) to speaking its name.

That the problem of consciousness is still truly unsolved matters less in this arena than the fact of fMRI experiments that demonstrate the alterations in brain structure and metabolism associated with the stresses of war or the easing of the blank, black hole of depression. The very piecemeal state of the field helps mask its potentially inflammatory cultural implications.

To me this suggests two possibilities. One is that it is conceivable that when the penny finally drops, we might see backlash against technological interventions into the self like that which has impeded stem cell research in the U.S.

On the other hand, I don’t think that the public can be motivated or even bamboozled into blocking the basic science in this field. Too much rests on the work; any family that has experienced Alzheimers knows just how urgent the field may be — not to mention anyone with a loved one in harms way.

This actually gives me hope for a shift in the culture war. For all the time and energy wasted over the last several years defending the idea of science against attacks on evolution, with the cosmologists taking their lumps too – the science of mind could force a shift in the terms of engagement decisively in the right direction.

Or I could be guilty of another bout of wishful thinking. Thoughts?

Image: Brain in a Vat, article illustration. Offered in homage to my friend and source of wisdom, Hilary Putnam, who introduced the brain-in-a-vat thought experiment in this book. Source: Wikimedia Commons.

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