A few weeks back I wrote a post on how the recent discovery of gravitational lensing provided evidence for inflationary models of the Big Bang. These are cosmological models that imply some version of the multiverse, essentially the idea that ours is just one of a series of universes, a tiny bubble, or region, of a much, much larger universe where perhaps even the laws of physics or rationality of mathematics differed from one region to another.
My earlier piece had taken some umbrage with the physicist Lawrence Krauss’ new atheist take on the discovery of gravitational lensing, in the New Yorker. Krauss is a “nothing theorists”, one of a group of physicists who argue that the universe emerged from what in effect was nothing at all, although; unlike other nothing theorists such as Stephen Hawking, Krauss uses his science as a cudgel to beat up on contemporary religion. It was this attack on religion I was interested in, while the deeper issue the issue of a universe arising from nothing, left me shrugging my shoulders as if there was, excuse the pun, nothing of much importance in the assertion.
Perhaps I missed the heart of the issue because I am a nothingist myself, or at the very least, never found the issue of nothingness something worth grappling with. It’s hard to write this without sounding like a zen koan or making my head hurt, but I didn’t look into the physics or the metaphysics of Krauss’ nothingingist take on gravitational lensing, inflation or anything else, in fact I don’t think I had ever really reflected on the nature of nothing at all.
The problems I had with Krauss’ overall view as seen in his book on the same subject A Universe from Nothing had to do with his understanding of the future and the present not the past. I felt the book read the future far too pessimistically, missing the fact that just because the universe would end in nothing there was a lot of living to be done from now to the hundreds of billions of years before its heat death. As much as it was a work of popular science, Krauss’ book was mostly an atheist weapon in what I called “The Great God Debate” which, to my lights, was about attacking, or for creationists defending, a version of God as a cosmic engineer that was born no earlier and in conjunction with modern science itself. I felt it was about time we got beyond this conception of God and moved to a newer or even more ancient one.
Above all, A Universe from Nothing, as I saw it, was epistemologically hubristic, using science to make a non-scientific claim over the meaning of existence- that there wasn’t any- which cut off before they even got off the ground so many other interesting avenues of thought. What I hadn’t thought about was the issue of emergence from nothingness itself. Maybe the question of the past, the question of why our universe was here at all, was more important than I thought.
When thinking a question through, I always find a helpful first step to turn to the history of ideas to give me some context. Like much else, the idea that the universe began from nothing is a relatively recent one. The ancients had little notion of nothingness with their creation myths starring not with nothing but most often an eternally existing chaos that some divinity or divinities sculpted into the ordered world we see. You start to get ideas of creation out of nothing- ex nihilo- really only with Augustine in the 5th century, but full credit for the idea of a world that began with nothing would have to wait until Leibniz in the 1600s, who, when he wasn’t dreaming up new cosmologies was off independently inventing calculus at the same time as Newton and designing computers three centuries before any of us had lost a year playing Farmville.
Even when it came to nothingness Leibniz was ahead of his time. Again about three centuries after he had imagined a universe created from nothing the renegade Einstein was just reflecting universally held opinion when he made his biggest “mistake” tweaking his theory of general relativity with what he thought was a bogus cosmological constant so that he could get a universe that he and everyone else believed in- a universe that was eternal and unchanging- uncreated. Not long after Einstein had cooked the books Edwin Hubble discovered the universe was changing with time, moving apart, and not long after the that, evidence mounted that the universe had a beginning in the Big Bang.
With a creation event in the Big Bang cosmologists, philosophers and theologians were forced to confront the existence of a universe emerging from what was potentially nothing running into questions that had lain dormant since Leibniz- how did the universe emerge from nothing? why this particular universe? and ultimately why something rather than nothing at all? Krauss thinks we have solved the first and second questions and finds the third question, in his words, “stupid”.
Strange as it sounds coming out of my mouth, I actually find myself agreeing with Krauss: explanations that the universe emerged from fluctuations in a primordial “quantum foam” – closer to the ancient’s idea of chaos than our version of nothing- along with the idea that we are just one of many universes that follow varied natural laws- some like ours capable of fostering intelligent life- seem sufficient to me. The third question, however, I find in no sense stupid, and if it’s childlike, it is childlike in the best wondrously curious kind of way. Indeed, the answers to the question “why is there something rather than nothing?” might result is some of the most thrilling ideas human beings have come up with yet.
The question of why there is something rather than nothing is brilliantly explored in a book by Jim Holt Why the World Exist?: An Existential Detective Story. As Holt points out, the problem with nothingists theories like those of Krauss is that they fail to answer the question as to why the quantum foam or multiple universes churning out their versions of existence are there in the first place. The simplest explanation we have is that “God made it”, and Holt does look at this answer as provided by philosopher of religion Richard Swinburne who answers the obvious question “who made God?” with the traditional answer “God is eternal and not made” which makes one wonder why we can’t just stick with Krauss’ self-generating universe in the first place?
Yet, it’s not only religious persons who think the why question is addressing something fundamental or even that science reveals the question as important even if we are forever barred from completely answering it. As physicist David Deutsch says in Why does the world exist:
… none of our laws of physics can possibly answer the question of why the multiverse is there…. Laws don’t do that kind of work.
Wheeler used to say, take all the best laws of physics and put those bits on a piece of paper on the floor. Then stand back and look at them and say, “Fly!” They won’t fly they just sit there. Quantum theory may explain why the Big Bang happened, but it can’t answer the question you’re interested in, the question of existence. The very concept of existence is a complex one that needs to be unpacked. And the question Why is there something rather than nothing is a layered one, I expect. Even if you succeeded in answering it at some level, you’d still have the next level to worry about. (128)
Holt quotes Deutsch from his book The Fabric of Reality “I do not believe that we are now, or shall ever be, close to understanding everything there is”. (129)
Others, philosophers and physicists are trying to answer the “why” question by composing solutions that combine ancient and modern elements. These are the Platonic multiverses of John Leslie and Max Tegmark both of whom, though in different ways, believe in eternally existing “forms”, goodness in the case of Leslie and mathematics in the case of Tegmark, which an infinity of universes express and realize. For the philosopher Leslie:
… what the cosmos consists of is an infinite number of infinite minds, each of which knows absolutely everything which is worth knowing. (200)
Leslie borrows from Plato the idea that the world appeared out of the sheer ethical requirement for Goodness, that “the form of the Good bestows existence upon the world” (199).
If that leaves you scratching your scientifically skeptical head as much as it does mine, there are actual scientists, in this case the cosmologist Max Tegmark who hold similar Platonic ideas. According to Holt, Tegmark believes that:
… every consistently desirable mathematical structure exists in a genuine physical sense. Each of these structures constitute a parallel world, and together these parallel worlds make up a mathematical multiverse. 182
Like Leslie, Tegmark looks to Plato’s Eternal Forms:
The elements of this multiverse do not exist in the same space but exist outside space and time they are “static sculptures” that represent the mathematical structure of the physical laws that govern them. 183
If you like this line of reasoning, Tegmark has a whole book on the subject, Our Mathematical Universe. I am no Platonist and Tegmark is unlikely to convert me, but I am eager to read it. What I find most surprising about the ideas of both Leslie and Tegmark is that they combine two things I did not previously see as capable of being combined ,or even considered outright rival models of the world- an idea of an eternal Platonic world behind existence and the prolific features of multiverse theory in which there are many, perhaps infinite varieties of universes.
The idea that the universe is mind bogglingly prolific in its scale and diversity is the “fecundity” of the philosopher Robert Nozick who until Holt I had only associated with libertarian economics. Anyone who has a vision of a universe so prolific and diverse is okay in my book, though I do wish the late Nozick had been as open to the diversity of human socio-economic systems as he had been to the diversity of universes.
Like the physicist Paul Davies, or even better to my lights the novelists John Updike, both discussed by Holt, I had previously thought the idea of the multiverse was a way to avoid the need for either a creator God or eternally existing laws- although, unlike Davies and Updike and in the spirit of Ockham’s Razor I thought this a good thing. The one problem I had with multiverse theories was the idea of not just a very large or even infinite number of alternative universes but parallel universes where there are other versions of me running around, Holt managed to clear that up for me.
The idea that the universe was splitting every time I chose to eat or not eat a chocolate bar or some such always struck me as silly and also somehow suffocating. Hints that we may live in a parallel universe of this sort are just one of the weird phenomenon that emerge from quantum mechanics, you know, poor Schrodinger’s Cat . Holt points out that this is much different and not connected to the idea of multiple universes that emerge from the cosmological theory of inflation. We simply don’t know if these two ideas have any connection. Whew! I can now let others wrestle with the bizarre world of the quantum and rest comforted that the minutiae of my every decision doesn’t make me responsible for creating a whole other universe.
This returning to Plato seen in Leslie and Tegmark, a philosopher who died, after all, 2,5000 years ago, struck me as both weird and incredibly interesting. Stepping back, it seems to me that it’s not so much that we’re in the middle of some Hegelian dialectic relentlessly moving forward through thesis-antithesis-synthesis, but more involved in a very long conversation that is moving in no particular direction and every so often will loop back upon itself and bring up issues and perspectives we had long left behind. It’s like a maze where you have to backtrack to the point you made a wrong turn in order to go in the right direction. We can seemingly escape the cosmological dead end created by Christian theology and Leibniz’s idea of creation ex nihilo only by going back to ideas found before we went down that path, to Plato. Though, for my money, I even better prefer another ancient philosopher- Lucretius.
Yet, maybe Plato isn’t back quite far enough. It was the pre-socratics who invented the natural philosophy that eventually became science. There is a kind of playfulness to their ideas all of which could exist side-by-side in dialogue and debate with one another with no clear way for any theory to win. Theories such as Heraclitus: world as flux and fire, or Pythagoras: world as number, or Democritus: world as atoms.
My hope is that we recognize our contemporary versions of these theories for what they are “just-so” stories that we tell about the darkness beyond the edge of scientific knowledge- and the darkness is vast. They are versions of a speculative theology- the possibilism of David Eagleman, which I have written about before and which are harmful only when they become as rigid and inflexible as the old school theology they are meant to replace or falsely claim the kinds of proof from evidence that only science and its experimental verification can afford. We should be playful with them, in the way Plato himself was playful with such stories in the knowledge that while we are in the “cave” we can only find the truth by looking through the darkness at varied angles.
Does Holt think there is a reason the world exists? What is really being asked here is what type of, in the philosopher Derek Parfit’s term “selector” brought existence into being. For Swinburne the selector was God, for Leslie Goodness, Tegmark mathematics, Nozik fullness, but Holt thinks the selector might have been more simple, indeed, that the selector was simplicity. All the other selectors Holt finds to be circular, ultimately ending up being used to explain themselves. But what if our world is merely the simplest one possible that is also full? Moving from reason alone Holt adopts something like the mid-point between a universe that contained nothing and one that contained an infinite number of universes that are perfectly good adopting a mean he calls “infinite mediocrity.”
I was not quite convinced by Holt’s conclusion, and was more intrigued by the open-ended and ambiguous quality of his exploration of the question of why there is something rather than nothing than I was his “proof” that our existence could be explained in such a way.
What has often strikes me as deplorable when it comes to theists and atheists alike is their lack of awe at the mysterious majesty of it all. That “God made it” or “it just is” strikes me flat. Whenever I have the peace in a busy world to reflect it is not nothingness that hits me but the awe –That the world is here, that I am here, that you are here, a fact that is a statistical miracle of sorts – a web weaving itself. Holt gave me a whole new way to think about this wonder.
How wonderfully strange that our small and isolated minds leverage cosmic history and reality to reflect the universe back upon itself, that our universe might come into existence and disappear much like we do. On that score, of all the sections in Holt’s beautiful little book it was the most personal section on the death of his mother that taught me the most about nothingness. Reflecting on the memory of being at his mother’s bedside in hospice he writes:
My mother’s breathing was getting shallower. Her eyes remained closed. She still looked peaceful, although every once in a while she made a little gasping noise.
Then I was standing over her, still holding her hand, my mother’s eyes open wide, as if in alarm. It was the first time I had seen them that day. She seemed to be looking at me. She opened her mouth. I saw her tongue twitch two or three times. Was she trying to say something? Within a couple of seconds her breathing stopped.
I leaned down and told her I loved her. Then I went into the hall and said to the nurse. “I think she just died.” (272-273)
The scene struck me as the exact opposite of the joyous experience I had at the birth of my own children and somehow reminded me of a scene from Diane Ackerman’s book Deep Play.
The moment a new-born opens its eyes discovery begins. I learned this with a laugh one morning in New Mexico where I worked through the seasons of a large cattle ranch. One day, I delivered a calf. When it lifted up its fluffy head and looked at me its eyes held the absolute bewilderment of the newly born. A moment before it had enjoyed the even, black nowhere of the womb and suddenly its world was full of color, movement and noise. I’ve never seen anything so shocked to be alive. (141-142)
At the end of the day, for the whole of existence, the question of why there is something rather than nothing may remain forever outside our reach, but we, the dead who have become the living and the living who will become the dead, are certainly intimates with the reality of being and nothingness.