9 July 2016
Introduction to the Scientific Study of Time
If I had an educational institution in which I could dictate the curriculum, I would have as requirements for the first year at least these two courses: “How to read a scientific paper” and “Understanding scales of time.” Of the former I will only say that, in our scientific civilization, every citizen needs to be able to read a scientific paper, so as not to rely exclusively on popularizations from journalists (perhaps I will write more on this later). The latter — understanding scales of time — is what concerns me at present. When I survey my own attempts to come to an understanding of the differing scales of time employed by the different sciences, I am struck by the slowness of my progress, but also by the importance of making progress. An organized and systematic attempt to give a unified exposition of the historical sciences and the time scales each entails would, I think, contribute significantly to making the various special sciences mutually intelligible and to encourage rigorous interdisciplinary research.
Just to finish the thought of a curriculum appropriate for the population of a scientific civilization, I might also consider not only a first year course in scientific method — many schools have required courses in statistics, which is a good step in this direction — but also a course in the philosophy of science and scientific methods, in order to give a comprehensive sense of the scientific enterprise and to engage students in thinking critically about the nature and limits of scientific knowledge. A scientific civilization that knows its own limits is less likely to fall victim to its own hubris than one in which these limits are not clearly understood.
The Idea of a Rational Reconstruction
The human experience of time originates in what Husserl called inner time consciousness, and human time as immediately experienced never extends beyond the lifetime of a single individual. Time consciousness, then, is severely constrained by human limitations. Human consciousness, however, not only consists in time consciousness, but also is the source of human reason, and human reason has sought to surmount the fleeting experience of time consciousness by extending time beyond the limitations of individual consciousness and the individual lifespan. This I will call the rational reconstruction of time.
Any duration of time beyond that of the human lifespan must be rationally reconstructed because it cannot be experienced directly. Extremely brief durations of time, such as are often involved in particle physics, also cannot be experienced directly, because they occur at a rate (or at such a microscopic scale) that cannot be distinguished by human sensory or cognitive faculties. These extremely brief durations of time also must be rationally reconstructed.
What is rational reconstruction? I won’t try to give a straight-forward definition, but instead I will try to give a sense of how philosophers have employed the idea of rational reconstruction. The idea originally came to prominence in the early twentieth century among logical positivists. Here is a passage from Otto Neurath that has become a point of reference in the origin of the idea of rational reconstruction:
“There is no way of taking conclusively established pure protocol sentences as the starting point of the sciences. No tabula rasa exists. We are like sailors who must rebuild their ship on the open sea, never able to dismantle it in dry-dock and to reconstruct it there out of the best materials. Only the metaphysical elements can be allowed to vanish without trace.”
Otto Neurath, “Protocol sentences,” in Logical Positivism, edited by A.J. Ayer, Free Press, Glencoe, IL, 1959, pp. 199-208, there p. 201.
Neurath further developed his ship analogy in other essays:
“We are like sailors who on the open sea must reconstruct their ship but are never able to start afresh from the bottom. Where a beam is taken away a new one must at once be put there, and for this the rest of the ship is used as support. In this way, by using the old beams and driftwood the ship can be shaped entirely anew, but only by gradual reconstruction.”
Otto Neurath, “Anti-Spengler,” in Empiricism and Sociology, edited by Marie Neurath and Robert S. Cohen, Dordrecht and Boston: D. Reidel Publishing Company, 1973, p. 199
Here the emphasis falls upon the exigency of keeping the ship afloat, which is not the central concern of the rational reconstruction of time, but it would be an interesting exercise to apply this idea to the cognitive framework we all employ, with the necessity being active and effective agency in the world.
Quine adopted the analogy of rebuilding a ship at sea from Neurath. In his Word and Object, Quine quoted Neurath’s ship passage as an epigraph to the book and develops the theme of reconstruction throughout, extending Neurath’s positivist-inspired analogy more generally to philosophy, giving the idea contemporary currency in analytical philosophy.
Hans Reichenbach made the idea of rational reconstruction fully explicit:
“When we call logic analysis of thought the expression should be interpreted so as to leave no doubt that it is not actual thought which we pretend to analyze. It is rather a substitute for thinking processes, their rational reconstruction, which constitutes the basis of logical analysis. Once a result of thinking is obtained, we can reorder our thoughts in a cogent way, constructing a chain of thoughts between point of departure and point of arrival; it is this rational reconstruction of thinking that is controlled by logic, and whose analysis reveals those rules which we call logical laws.”
Hans Reichenbach, Elements of Symbolic Logic, New York: The Macmillan Company, 1948, p. 2
Reichenbach has a footnote to this passage saying that “rational reconstruction” was introduced by Carnap, and indeed Carnap has a typically technical exposition of rational reconstruction in his Pseudoproblems in Philosophy (a bit long to quote here). Carnap’s interest in rational reconstruction seems to be due to the great influence that Russell’s philosophy had on Carnap, and it would be an interesting investigation to compare Russell’s conception of logical construction (in the parsimonious sense that Russell uses this term) and Carnap’s conception of rational reconstruction.
Imre Lakatos made extensive use of the idea of rational reconstruction in a more comprehensive context than the more narrowly logical exposition of Reichenbach. Lakatos applied rational reconstruction to the history of science, which is essentially what I am suggesting here:
“The history of science is always richer than its rational reconstruction. But rational reconstruction or internal history is primary, external history only secondary, since the most important problems of external history are defined by internal history. External history either provides non-rational explanation of the speed, locality, selectiveness, etc. of historic events as interpreted in terms of internal history; or, when history differs from its rational reconstruction, it provides an empirical explanation of why it differs. But the rational aspect of scientific growth is fully accounted for by one’s logic of scientific discovery.”
Imre Lakatos, The Methodology of Scientific Research Programmes: Philosophical Papers Volume I, Cambridge, 1989, “History of science and its rational reconstructions,” p. 118
A generalization of the point Lakatos makes in this passage would not be limited to the history of science: we can say that history simpliciter is always richer than its rational reconstruction, but the important problems for external history are set by the rational reconstruction of history. And, I think, we will find this to be the case; rational reconstructions of time point us to the most important problems for the historical sciences.
Mythology: the First Rational Reconstruction of Time
Mythology is the first “big history.” By placing human lives and human actions in a mythological context, human beings are immediately and personally related to a cosmos of enormous scope, far beyond anything to be encountered in the lives of most individuals. In order to achieve this scope, experiences had to be pooled, and a composite, richer experience draw from an inventory wider and deeper than the experiences of any one individual. This is the essence of the rational reconstruction of time, which was later taken to much greater lengths in subsequent human development.
In retrospect, mythological cosmologies are ethnocentric and parochial, usually bound to the biome of a given biocentric civilization, but in their time they constituted the uttermost and outermost reach of human reason, projecting human concerns into the heavens and beneath the Earth. Mythological cosmologies were as comprehensive as they could be at the time, given the limitations of human knowledge under which mythologies took shape.
While mythology is a rational reconstruction of the human condition, we can also can see the rational reconstruction of mythology itself when philosophically-minded later readers of mythology attempted to further bring the mythological cosmos into line with the increasingly rational order of human civilization. Plato famously wanted to ban all poets from his ideal republic, because the stories that poets tell about the gods are not always edifying, and Plato’s republic aspired to exercising absolute control over mythic narrative, to the point of inculcating a “noble lie” intended to reconcile each segment of the population with its social position. That is to say, mythology was to be employed as a tool of social control, which has always been a danger for historical thought.
Classical History: the Second Rational Reconstruction of Time
The distinctive Greek gift for and contribution to rationality was expressed not only in philosophy and the earliest science, but also in works of art — the Parthenon is a monument to rationality, among other things — and literature. The Greeks invented the literary genre of history, and, once they invented history, disagreed on whether it was an art or a science. This was a perennial problem of classical historiography, but is no longer a burning question today, as the advent of scientific historiography has changed the terms of the debate in historiography.
It is at least arguable, however, that scientific historiography was always implicitly present from the origins of history in Herodotus and Thucydides, but no science existed in the time of the ancient Greeks that could realize this potential. The original Greek term used for the title of Herodotus’ The Histories — ἱστορία — means inquiries, i.e., Herodotus conceived his work as an inquiry in the past, and so was part and parcel of the Greek imperative of rationality. Indeed, rationalism applied to the apparent sequence of historical accidents that is the past might well be considered the non plus ultra of rationalism. However, the method of Herodotus’ inquiries was not scientific (in the Greek sense) or logical, but rather narrative.
The extent to which history in this classical sense (one might say, in the Herodotean sense) truly is a rational reconstruction, and not a mere recounting of facts, i.e., a chronicle, is revealed by Arthur Danto’s study of the logic of narrative sentences in his Narration and Knowledge (and which logic of narrative I previously mentioned in Our Intimacy with the Past). Even the most complete account of events as they happen cannot express how the meanings of earlier events are changed by later events, which provide the context and perspective for interpreting earlier events. While Danto did not say so, the mirror image of this insight applies to the future, so that the present is given meaning in relation to its expected outcome, and expected outcomes are valued on the basis of present experience (and unexpected outcomes are also judged in terms of their divergence from expectation). This would be a theme that Big History would begin to explore, although not in these terms.
What we traditionally call history (i.e., Herodotean history) is simply that fragment of the whole of the temporal continuum narratively reconstructed from human records. We can understand this by a sensory analogy: we know from study of the electromagnetic spectrum that human eyes are able to see only a small portion of the EM spectrum. Beyond the abilities of human eyes, pit vipers can sense the infrared beyond the red end of the visible EM spectrum, and insects can sense ultraviolet beyond the violet end of the visible EM spectrum. Beyond the capacity of naturally evolved eyes to sense EM radiation, we can employ technology to detect radio waves, x-rays, and the rest of the EM spectrum. What human beings have called history is like the small “visible” portion of the EM spectrum: it is the small portion of the temporal continuum “visible” to human beings. The narrative method of traditional historiography allows us to reconstruct just so much history in human terms and to make it understandable to us.
Scientific Historiography: the Third Rational Reconstruction of Time
Already in classical antiquity we can see the scientific spirit at work in Ptolemy’s Almagest. Ptolemy wrote as a scientist, and not, like Herodotus, as an historian. As his science is now archaic, it is read only for its historical interest today, but in Ptolemy we can glimpse, in embryo, as it were, the scientific method in its characteristic attempt to transcend human limitations and the constraints of the human condition. In the Almagest Ptolemy compares his observations with the best observations of earlier writers, especially Hipparchus, even noting the margin of error inherent in observations due to the construction and position of instruments (cf. especially Book Seven on the fixed stars). In his chapter on determining the length of the year (Book Three, I), Ptolemy is always trying to get the oldest observations to compare with his observations, noting that nearly 300 years had elapsed between Hipparchus’ observations and this own, and reaches further back into Egyptian sources for data 600 years prior.
There is a difference in degree, but not a difference in kind, between these observations of Ptolemy and Freeman Dyson’s discussion whether the laws of nature change over time in “Time without end: Physics and Biology in an Open Universe” (1979). Dyson discusses what has since come to be called the “Oklo Bound,” based on the radioactive byproducts of the naturally-occurring Oklo fission reactor in Gabon. Dyson wrote:
“The fact that the two binding energies remained in balance to an accuracy of two parts in 1011 over 2.109 yr indicates that the strength of nuclear and Coulomb forces cannot have varied by more than a few parts in 1018 per year. This is by far the most sensitive test that we have yet found of the constancy of the laws of physics. The fact that no evidence of change was found does not, of course, prove that the laws are strictly constant. In particular, it does not exclude the possibility of a variation in strength of gravitational forces with a time scale much shorter than 1018 yr. For the sake of simplicity, I assume that the laws are strictly constant. Any other assumption would be more complicated and would introduce additional arbitrary hypotheses.”
Dyson, like Ptolemy, was employing the best scientific measurements and observations of his time in the attempt to transcend his time, though while Ptolemy’s rudimentary methods spanned a few hundred years, science can now comprehend a few billion years. The transcendence of immediately experienced human time by scientific scales of time is the rational reconstruction of time made possible by the historical sciences, and, by extension, for scientific historiography.
While the spirit of science is as old as classical antiquity, and it emerged from the same Greek world that gave us Herodotus and the Greek historians following Herodotus, scientific historiography did not begin to come into its own until the nineteenth century. Besides Ptolemy there were a few other notable intimations of scientific historiography to come, as in Nicholas Steno’s laws of superposition in geology. The historical sciences began to realize their potential in the geology and biology of the nineteenth century in the geology of Lyell and the biology of Darwin. Within a few years’ of the appearance of Darwin’s Origin of Species, Lyell Published Geological Evidences of the Antiquity of Man, which reconceptualized humanity in the context of geological time. Later in the nineteenth century, scientific dating techniques such as varve chronology (varves are annual deposits left by melting glaciers) and dedrochronology (tracing overlapping tree rings backward in time) began to give exact dates for historical events long before human records. Scientific archaeology (as opposed to mere treasure hunting) began about the same time.
Scientific historiography reconstructs time employing the resources of the scientific method, which made the reconstruction of time systematic. As long as science continues to develop, and is not allowed to drift into stagnancy, scientific historiography can continue to add depth and detail to this historical record. Scientific historiography extended the narrative tradition of history beyond texts written by human beings to the text of nature itself; the whole of the world became the subject of historical inquiry in the form of the historical sciences, which reconstructed a narrative of Earth entire, and eventually also of the universe entire, which latter became the remit of Big History.
Big History: the Fourth Rational Reconstruction of Time
Big history takes a step beyond the initial scope of scientific historiography, not merely narrating human history on the basis of what science can tell us where texts are silent, but in going beyond human history to a history of the universe entire, in which human history is contextualized. As I write this the 3rd IBHA conference is about to take place next weekend in Amsterdam, and I am a bit disappointed that I won’t be going, as I enjoyed the 2nd IBHA conference I attended a couple of years ago (cf. Day 1, Day 2, and Day 3).
The approach of big history did not come out of nowhere, but was building since the discovery of “deep time” in Steno’s laws of superposition, but especially the geology of James Hutton, then Charles Lyell, and later yet geological time scales brought to the study of life by Darwin. Science that dealt in millions of years and then billions of years slowly acclimated informed human minds of the possibilities for science completely freed of anthropocentric constraints. A hundred years ago, in the early twentieth century, we began to glimpse the size and the age of the universe entire, extending scientific scales of time beyond the Earth and the inherent geocentric constraints of human thought.
How can a human being, starting from the human experience of time, ever come to understand the life and evolution of stars, galaxies, and the largest and oldest structures of the cosmos? This grandest of historical reconstructions is possible because the universe is large and old and diverse. We cannot witness the formation of our own sun or our own planet, but we can look out into the universe and see stars in the process or formation and planetary systems in the process of formation (i.e., protoplanetary disks). If we are sufficiently diligent in surveying the cosmos, we can put together an entire sequence of the evolution of stars and planetary systems, drawn from different individual instances all today at different stages of development. While processes of stellar formation and planetary system development take place on a scale of time that human beings can never directly perceive, our reconstruction of these processes can be made comprehensible to us in this way. And when we are able to travel among the stars and to study life on many different worlds, we will be able engage in the astrobiological equivalent to this cosmological seriation, and similarly so with civilization and other forms of emergent complexity.
Big history provides a comprehensive context in which all of these scientific seriations of time scales beyond human perception can be concatenated in a single grand reconstruction of the whole of time as it is accessible to contemporary science. And, on the basis of contemporary science, Big History represents the culmination and non plus ultra of scientific historiography. Beyond the limits of empirical evidence methods other than science must be employed.
Formal Historiography: the Fifth Rational Reconstruction of Time
The fifth rational reconstruction of time is a rational reconstruction that has not yet been constructed, but we can see, on the horizon, that this is the natural teleology of the development described above. As inductive empirical science matures and grows in sophistication, there is an increasing tendency both to rigor and to integration with other physical theories. Sometimes the imperative to greater rigor is not historically obvious, as an empirical science may remain static in terms of its formal development for a long time — sometimes for centuries. But the need for formal rigor is eventually felt, and some clever soul somewhere has an “A ha!” moment that shows the way to a formal surrogate for a previously intuitive approach. This will be true for historiography as well.
There is a contemporary school of thought — cliodynamics — attempting to transform history into an empirical, testable science, employing numerical methods and quantification. In the bigger picture, scientific historiography more generally speaking adopts the formal methods of the other empirical sciences, and this increases the rigor of historical thought over time, but these efforts remain within the paradigm of inductive empirical science. When history is eventually formalized, it will follow the trajectory of earlier empirical sciences. First the work of scientific historiography must come to maturity, and then we will be in a position to engage in a formal scrutiny of the assumptions made in scientific historiography. Some of these assumptions will be common to other empirical sciences (in the traditional Euclidean language, these will be common notions, or axioms, that are not specific to some particular subject matter) while other assumptions will be unique to scientific historiography and will thus constitute the differentia of historical thought (postulates in Euclid’s terminology).
Most working scientists in daily practice do not employ fully formalized reasoning because it is cumbersome and slow, and, in fact, inductive empirical science can continue in its traditional methodology almost untouched by formalization. There are axiomatizations of general relativity, for example (cf., e.g., “An Axiomatization of General Relativity,” Richard A. Mould, Proceedings of the American Philosophical Society, Vol. 103, No. 3, Jun. 15, 1959, pp. 485-529), but this is not the way that most physics is done today. One might think of formalization as the highest level of emergent complexity yet attained within cognitive astrobiology, with mythology, narrative history, scientific historiography, and Big History all as earlier emergents in a sequence of emergents with the later supervening upon the earlier. All of these forms of human thought about time will continue to develop — they will not be replaced or superseded by formal historiography — but it will be formal historiography that moves the discipline of history forward into the terra incognita of time.
With the existence of hard limits to the historical sciences as represented by prediction walls and retrodiction walls, on what material will formal historical proceed? Let me attempt to give a sense of the kind of formal reasoning that can extend formal historiography beyond the constraints of observation and empiricism.
It has become commonplace for physicists to assert that, since time began with the big bang, that it is nonsensical to ask what preceded the big bang. This is, we must honestly admit, a rather tortured piece of reasoning (not to mention circular). While it is true that the big bang constitutes a retrodiction wall beyond which contemporary science cannot pass, and so is a boundary to empirical science, it is not an absolute boundary to human reason. To assert that there is nothing beyond or before the big bang is a perfect demonstration of the fact that human reason does not stop at empirical prediction walls. While it is a perfectly intellectually respectable claim to assert that there was nothing before the big bang, it is not a scientific claim, it is a philosophical claim. And, by the same token, it is a perfectly respectable claim to assert that there is something beyond the observable universe, including something before the big bang, but that this is inaccessible to contemporary science. Again, this is not a scientific claim, but a philosophical claim. In this sense, both of these claims are on the level, as it were.
There is no conceivable form of scientific research that could verify the existence of nothingness prior to the big bang. Philosophically, I would assert that producing evidence of nothingness is ipso facto impossible, and hence ruled out a priori, hence ruling out any scientific claim of nothing preceding the big bang. (Either that, or “nothingness” means something very different for the physicist as compared to the philosopher. And this is most likely the case: the two are talking — if indeed they ever talk — at cross-purposes.) The recognition of a nothingness outside or before the retrodiction wall presented by the big bang can be further illuminated by thought experiments proposed by Sydney Shoemaker and W. H. Newton-Smith that demonstrate the possibility of empty time (I will not attempt to give a summary of these thought experiments here; the reader is urged to consult these authors directly; cf. Newton-Smith’s The Structure of Time, II, 4, pp. 19-24).
These are the materials with which a formal historiography will grapple, along with the concerns of what I have called infinitistic historiography and infinitistic cosmology. In this way, formal historiography will transcend even the grand reconstruction of the whole of time accessible to contemporary science that I mentioned above in connection with Big History.
While the accidents of history might seem to be the last place that anyone would look for fertile ground for the formalization of knowledge, history, I think, will surprise us in this respect. And the surprising applicability of formal methods to history will constitute yet another rational reconstruction of time.
. . . . .
. . . . .
. . . . .
. . . . .
. . . . .
. . . . .
. . . . .
27 November 2014
An interesting article on NPR about a new atomic clock being developed by NIST scientists, New Clock May End Time As We Know It, was of great interest to me. Immediately intrigued, I wrote a post on my other blog in which I suggested that the new clock might be used to update the “Einstein’s box” thought experiment (also known as the clock-in-a-box thought experiment). While I would like to follow up on this idea at some time, today I want to write about advanced chronometry in the context of the STEM cycle.
Atomic clocks are among the most precise scientific instruments ever developed. As such, precision clocks offer a good illustration of the STEM cycle, which I identified as the definitive feature of industrial-technological civilization. While this illustration is contemporary, there is nothing new about the use of the most advanced science, technology, and engineering available being employed in chronometry.
The earliest sciences, already developed in classical antiquity, were mathematics and astronomy. These early scientific disciplines were applied to the construction of timekeeping mechanisms. Among the most interesting technological artifacts of the ancient world are the clock once installed in the Tower of the Winds in Athens (which was described in antiquity, but which no longer exists) and the Antikythera mechanism, the corroded remains of which were dredged up from a shipwreck off the Greek island of Antikythera (while discovered by sponge divers in 1900, the site is still yielding finds). A classic paper on the Tower of the Winds compares these two technologies: “This is a field in which ancient literature is curiously meager, as we well know from the complete lack of any literary reference to a technology that could produce the Antikythera Mechanism of the same date.” (“The Water Clock in the Tower of the Winds,” Joseph V. Noble and Derek J. de Solla, American Journal of Archaeology, Vol. 72, No. 4, Oct., 1968, pp. 345-355) Both of these artifacts are concerned with chronometry, which demonstrates that the most advanced technologies, then and now, have been employed in the measurement of time.
The advent of high technology as we know it today — unprecedented in human history — has been the result of the advent of a new kind of civilization — industrial-technological civilization — and the use of advanced technologies in chronometry provides a useful lens with which to view one of the unique features of our civilization today, which I call the STEM cycle. The acronym STEM is familiar in educational contexts in order to refer to education and training in science, technology, engineering, and mathematics, so I have taken over this acronym as the name for one of the socioeconomic processes that lies at the heart of our civilization: Science seeks to understand nature on its own terms, for its own sake. Technology is that portion of scientific research that can be developed specifically for the realization of practical ends. Engineering is the industrial implementation of a technology. Mathematics is the common language in which the elements of the cycle are formulated. A feedback loop of science driving technology, driving engineering, driving more science, characterizes industrial-technological civilization. This is the STEM cycle.
The distinctions between science, technology, and engineering are not absolute — far from it. To employ a terminology I developed elsewhere, I would say that science is only weakly distinct from technology, technology is only weakly distinct from engineering, and engineering is only weakly distinct from science. In some contexts any two elements of the STEM cycle are identical, while in other contexts of the STEM cycle they are starkly contrasted. This is not due to inconsistency, but rather to the fact that science, technology, and engineering are open-textured concepts; we could adopt conventional distinctions that would make them strongly distinct, but this would be contrary to usage in ordinary language and would only result in confusion. Given the lack of clear distinctions among science, technology, and engineering, where we draw the dividing lines within the STEM cycle is to some degree arbitrary — we could describe this cycle in different terms, employing different distinctions — but the cycle itself is not arbitrary. By any other name, it drives industrial-technological civilization.
The clock that was the inspiration for this post — the new strontium atomic clock, described in JILA Strontium Atomic Clock Sets New Records in Both Precision and Stability, and the subject of a scientific paper, An optical lattice clock with accuracy and stability at the 10−18 level by B. J. Bloom, T. L. Nicholson, J. R. Williams, S. L. Campbell, M. Bishof, X. Zhang, W. Zhang, S. L. Bromley, and J. Ye (a preprint of the article is available at Arxiv) — is instructive in several respects. In so far as we consider atomic clocks to be a generic “technology,” the strontium clock represents the latest and most advanced instance of this technology yet constructed, a more specific form of technology, the optical lattice clock, within the more generic division of atomic clocks. The sciences involved in the conceptualization of atomic clocks are fundamental: atomic physics, quantum theory, relativity theory, thermodynamics, and optics. Atomic clocks are a technology built from another technologies, including advanced materials, lasers, masers, a vacuum chamber, refrigeration, and computers. Building the technology into an optimal device involves engineering for dependability, economy, miniaturization, portability, and refinements of design.
The NIST web page notes that, “NIST invests in a number of atomic clock technologies because the results of scientific research are unpredictable, and because different clocks are suited for different applications.” (For further background on atomic clocks at NIST cf. A New Era for Atomic Clocks.) The new record breaking clocks in terms of stability and accuracy are experimental devices; the current standard for timekeeping is the NIST-F2 “cesium fountain” atomic clock. The transition from the previous standard timekeeping, NIST-F1, to the present standard, NIST-F2, is largely a result of engineering refinements of the earlier atomic clock. Even the experimental strontium clock is likely to be soon surpassed. JILA Strontium Atomic Clock Sets New Records in Both Precision and Stability quotes Jun Ye as saying, “We already have plans to push the performance even more, so in this sense, even this new Nature paper represents only a ‘mid-term’ report. You can expect more new breakthroughs in our clocks in the next 5 to 10 years.”
The engineering refinement of high technology has two important consequences:
1) inexpensive, widely available devices (which I will call the ubiquity function), and…
2) improved, cutting edge devices that improve the precision of measurement (which I will call the meliorative function), sometimes improved by an order of magnitude (or several orders of magnitude).
These latter devices, those that represent greater precision, are not likely to be inexpensive or widely available, but as the STEM cycle continues to advance science, technology, and engineering in a regular and predictable manner, the older generation of technology becomes widely available and inexpensive as new technologies take their place on the expensive cutting edge. However, these cutting edge technologies are in turn displaced by newer technologies, and the cycle continues. Thus there is a relationship — an historical relationship — between the two consequences of the engineering refinement of technology. Both of these phases in the life of a technology affect the practice of science. NIST Launches a New U.S. Time Standard: NIST-F2 Atomic Clock quotes NIST physicist Steven Jefferts, lead designer of NIST-F2, as saying, “If we’ve learned anything in the last 60 years of building atomic clocks, we’ve learned that every time we build a better clock, somebody comes up with a use for it that you couldn’t have foreseen.”
Widely available precision measurement devices (the ubiquity function) bring down the cost of scientific research and we begin to see science cropping up in all kinds of interesting and unexpected places. The development of computer technology and then the miniaturization of computers had the unintended result of making computers inexpensive and widely available. This, in turn, has meant that everyone doing science carries a portable computer with them, and this widely available computational power (which I have elsewhere called the computational infrastructure of civilization) has transformed how science is done. NIST Atomic Devices and Instrumentation (ADI) now builds “chip-scale” atomic clocks, which is both commercializing and thereby democratizing atomic clock technology in a form factor so small that it could be included in a cell phone (or whatever mobile device form factor you prefer). This is perfect illustration of the ubiquity function in an engineering application of atomic clock technology.
New cutting edge precision measurement devices (the meliorative function), employed only by the governments and industries that can afford to push the envelope with the latest technology, are scientific instruments of great sensitivity; increasing the precision of the measurement of time by an order of magnitude opens up new possibilities the consequences of which cannot be predicted. What can be predicted, however, is the present generation of high precision measurement devices make it possible to construct the next generation of precision measurement devices, which exceed the precision of the previous generation of devices. A clock built to a new design that is far more precise than its predecessors (like the strontium atomic clock) may not necessarily find its cutting edge scientific application exclusively in the measurement of time (though, again, it might do that also), but as a scientific instrument of great sensitivity it suggests uses throughout the sciences. A further distinction can be made, then, between instruments used for the purposes they were intended to serve, and instruments that are exapted for unintended uses.
A loosely-coupled STEM cycle is characterized primarily by the ubiquity function, while a tightly-coupled STEM cycle is characterized primarily by the meliorative function. Human civilization has always involved a loosely-coupled STEM cycle, sometimes operating over thousands of years, with no apparent relationship between science, technology, and engineering. Technological progress was slow and intermittent under these conditions. However, the productivity of industrial-technological civilization is such that its STEM cycle yields both the ubiquity function and the meliorative function, which means that there are in fact multiple STEM cycles running concurrently, both loosely-coupled and tightly-coupled.
The research and development branch of a large business enterprise is the conscious constitution of a limited, tightly-coupled STEM cycle in which only that science is pursued that is expected to generate specific technologies, and only those technologies are developed that can be engineered into marketable products. An open loop STEM cycle, loosely-coupled STEM cycle, or exaptations of the STEM cycle are seen as wasteful, but in some cases the unintended consequences from commercial enterprises can be profound. When Arno Penzias and Robert Wilson were hired by Bell Labs, it was with the promise that they could use the Holmdel Horn Antenna for pure science once they had done the work that Bell Labs would pay them for. As it turned out, the actual work of tracing down interference resulted in the discovery of cosmic microwave background radiation (CMBR), earning Penzias and Wilson the Nobel prize. An engineering problem became a science problem: how do you explain the background interference that cannot be eliminated from electronic devices?
. . . . .
. . . . .
. . . . .
. . . . .
6 January 2014
The Idea of Developmental Temporality
The idea of developmental temporality seems very simple to me, but I have learned from experience that the things I find to be intuitively obvious are anything but to others, in the same way that the ideas that others take for granted come slowly to me, and I often must pass through my own developmental process of misunderstanding another’s ideas in several different ways before I can begin to really focus on the intended meaning.
There are many theories of developmental psychology to describe the life of the individual, and there are also many theories of civilizational development to account for the life cycle of a civilization — though the theories of development applicable to entire civilizations are not usually conceived in developmental terms. There is, in fact, a reason that civilizations are not usually viewed in a developmental light, which is because it has become morally unacceptable in our time to make a distinction in the level of development of civilizations because this implies comparison, and comparisons among civilizations evoke the idea of colonialist paternalism. To speak of civilizations in developmental terms runs the risk of encountering moral outrage for ranking civilizations at a time when all civilizations are understood to be equal (though some are more equal than others).
Most well known among these theories of development are Piaget’s cognitive developmental stages, Erikson’s psychosocial developmental stages, and Vygotsky’s theory of zones of proximal development, all of which I have discussed in other contexts (cf., e.g., The Hierarchy of Perspective Taking). Piaget’s cognitive approach has come in for a lot of criticism because it focuses on intellectual development and does not concern itself with emotional or social development. Erikson’s stages of psychosocial development still have a bit of currency, though many more sophisticated theories have refined the work of Piaget, Erikson, and Vygotsky.
I don’t know of anyone who has formulated a developmental psychology of time-consciousness, although such a schema is implicit in Husserl’s phenomenology of time consciousness and in other accounts of time and history. (I cite Husserl because it is his account of time that has most influenced me.) The idea of developmental temporality is that our time consciousness, like our intellect, our emotions, our social life, and other aspects of the individual personality, passes through stages of development, and given that the temporality of social wholes emerges from shared temporality, the temporality of social wholes also undergoes a developmental process (cf. The Origins of Time).
Time consciousness at its greatest extent passes imperceptibly into historical consciousness, which is an extension and expansion of time consciousness; there is no absolute distinction between time consciousness and historical consciousness. It would be possible to write a minute-by-minute history of a single day (some works of literature are famous for this technique) so that a period of time within the scope of human time consciousness is treated in terms of historical consciousness. This relationship between time consciousness and historical consciousness is not strictly symmetrical, since there are limits to the extent to which we can expand time consciousness, and the longest spans of time studied by scientific historiography — the time scales of biology, geology, and cosmology — cannot equally well be treated in temporal and historical terms.
Ontogenetic Developmental Temporality
The time consciousness of the individual unfolds as ontogenetic developmental temporality. How are we to understand the temporal development of the individual? There are many ways to do this, but I will start with Shakespeare.
Shakespeare’s famous evocation of the seven ages of man, which comes from the “All the world’s a stage” monologue from the play As You Like It. Here, in the language of the first folio edition, is the monologue:
All the world’s a stage, And all the men and women, meerely Players; They haue their Exits and their Entrances, And one man in his time playes many parts, His Acts being seuen ages. At first the Infant, Mewling, and puking in the Nurses armes: Then, the whining Schoole-boy with his Satchell And shining morning face, creeping like snaile Vnwillingly to schoole. And then the Louer, Sighing like Furnace, with a wofull ballad Made to his Mistresse eye-brow. Then, a Soldier, Full of strange oaths, and bearded like the Pard, Ielous in honor, sodaine, and quicke in quarrell, Seeking the bubble Reputation Euen in the Canons mouth: And then, the Iustice In faire round belly, with good Capon lin’d, With eyes seuere, and beard of formall cut, Full of wise sawes, and moderne instances, And so he playes his part. The sixt age shifts Into the leane and slipper’d Pantaloone, With spectacles on nose, and pouch on side, His youthfull hose well sau’d, a world too wide, For his shrunke shanke, and his bigge manly voice, Turning againe toward childish trebble pipes, And whistles in his sound. Last Scene of all, That ends this strange euentfull historie, Is second childishnesse, and meere obliuion, Sans teeth, sans eyes, sans taste, sans euery thing.
Taking Shakespeare’s seven ages of man as a convenient point of departure, let us consider each in turn as a stage in the development of historico-temporal consciousness:
● Mewling infant The time consciousness of the infant is confined to the immediately present moment; here time consciousness extends over several seconds, and at most over several minutes.
● whining Schoole-boy With the development of personal autonomy, the individual transcends the immediacy of the moment and begins to be conscious of lengths of time from minutes through hours to days. The whining school-boy hates to go to school because his captivity within the walls of a school for a few hours seems interminable, and the idea of summer seems like an impossibly distant future.
● Sighing lover The signing lover expands his temporality not only diachronically, but also synchronically, and his perception of time expands into a social community. The object of his love is understood to be possessed of a similar temporality to himself, and those impediments to their being together become temporal agents in their own right.
● Bearded soldier In a man’s productive years, whether as soldier or farmer or whatever trade he has taken up, time consciousness necessarily expands to the seasons of the year, and the round of activities appropriate not only to each day, but also to each season, is forced upon the awareness of the individual, and this life according to the seasons eventually expands to comprise years.
● Severe justice The severe justice, the man of the community who takes seriously his role in maintaining the order of his social milieu, finds his historico-temporal conscious expanded to comprise the cycles of years experienced in the growth on cities and industry, the business cycle, and rise and fall of families and their fortunes, and the larger engagements of states and empires that must be counted in years and decades.
● Lean Pantaloon It is only in later life, when the immediate needs of self and family and community have been served that the individual begins to look to his legacy and begins to think in terms of his place within a multi-generational time scale. Although the “pantaloon” is a figure of fun from commedia dell’arte, concerned almost exclusively with money but often fooled and the butt of jokes, the pantoloon figure does rightly indicate a concern for the long-term investment of capital, which is one function of multi-generational thinking. Outside the schematic world of commedia dell’arte, the man who has survived into old age with his intellectual faculties intact plans not for the morrow, or even for the decade, but for generations, and perhaps for centuries. The monuments he sponsors and the legacy that he endows he desires to be a perennial contribution to the ages, and not merely a passing fancy of the present, which latter may have contented him in earlier life.
● Second childhood The deterioration of mental faculties returns the individual to a second childhood, and in this second childhood the individual’s time-consciousness is incrementally reduced to that of the infant — a consciousness of the present moment only, mewling and puking in his nurse’s arms.
This above account of the development of individual time consciousness is only a first rough sketch, and should in no sense be considered definitive or exhaustive. There is much work to be done on ontogenetic temporal consciousness.
Phylogenetic Developmental Temporality
The time consciousness of social milieux unfolds as phylogenetic developmental temporality. How are we to understand the historico-temporal development of the social wholes? I have several times employed a tripartite division of human history between pre-civilized nomadic hunter-gatherers, agrarian-ecclesiastical civilization, and industrial-technological civilization. I will take this schemata and divide each of these stages in two yielding six stages of social development in human communities. These communities experience the development of historico-temporal consciousness as follows:
● Early Nomadic-Foraging Societies In the earliest nomadic-forager societies life was continuous with the prehuman past and communal time-consciousness was primarily restricted to the immediate present. This is the infancy of historical consciousness, bounded by the length of a day.
● Late Nomadic-Foraging Societies Once a uniquely human modus vivendi was established, building on newly available cognitive capacities, a fully articulated hunter-gather society emerged in which communal time-consciousness embraced an awareness of annual seasons, and planning looked forward to this annual cycle, anticipating, for each biome, the necessary preparations for ongoing survival for a given biological context. Such preparations in temperate climates often became a form of transhumance when a social group migrated twice a year between winter and summer encampments. This particular period of human development corresponded with the climatological period of melting glaciers with the beginning of the current interglacial period and onset of the Holocene, so that each year offered a steadily warmer climate and the opening up of further lands freed from glaciation.
● Early Agrarian-Ecclesiastical Civilization With the advent of civilization in the most extended sense of that term, comprising organized settled agricultural societies and their urban centers, planning for the future becomes systematic. Agricultural production is linked to climatological and astronomical cycles, and time-consciousness expands beyond that annual cycle to become historical consciousness in an explicit form for the first time in human history. Early imperial states — Egyptian Kingdoms, Sumeria, Akkadia, Assyria, etc. — record the dynasties of their kings and begin to keep chronicles and histories of human events.
● Late Agrarian-Ecclesiastical Civilization From approximately the Axial Age to the Industrial Revolution, agrarian-ecclesiastical civilization consolidates its institutions in increasingly mature and technically sophisticated ways, including its institutions of time keeping, calendrics, and rational planning for the future of social institutions. These efforts are, however, hampered by conceptual and technological limitations.
● Early Industrial-Technological Civilization The violent break with the agricultural past that resulted from the industrial revolution meant a slight setback for historical consciousness, but to a certain extent, this setback was necessary, because the largest historico-temporal context industrial-technological civilization had available was a pre-industrial mythological account of the world dating to the Axial Age, which many heroically sought to apply to the changed human circumstances of the post-industrial world, though all such attempts have either been failures or have been maintained only at the cost of bad faith (i.e., Sartrean self-deception). The means of industrial-technological civilization directly addressed those conceptual and technological limitations that held back the development of historico-temporal consciousness in the previous level of social development. the advent of scientific historiography extended concepts of time to geological, biological, and cosmological scales that no human being had previously conceived. The dialectic of the pressing immediacy of industrial society and the newly expanded time scales of scientific historiography has resulted in an incompletely resolved tension; he have yet to fully contextualize the 24/7 world of industrial society into its biological and cosmological place in nature. It is at this juncture that we stand today.
● Late Industrial-Technological Civilization The next level of historical consciousness will be to fully integrate industrial-technological civilization into the time scales conceptualized in scientific historiography, and to understand ourselves and our civilization in this historical context.
As with the stages of individual time consciousness outlined above, this attempt at a schema of civilizational development is in no way definitive or exhaustive, though it is a little more systematic than the series of stages taken from Shakespeare. I also would not want a developmental account of civilization to be understood as the necessary or inevitable path to development of a civilization. In future work I hope to show the possibility of many different forms of civilization that would have been possible but were never realized — what I have elsewhere called Counterfactual Conditionals of the Industrial Revolution.
The Future of Developmental Temporality
A collapse of our civilization into some subsequent ruination (i.e., the realization of an existential risk) may well lead, as in the case of the second childhood of ontogenetic developmental temporality, to the level of historico-temporal consciousness found in early nomadic-forager societies, in which the scope of time-consciousness has contracted to that of the immediate needs of the immediate present, and the struggle to live has become so challenging that there remains no remaining intellectual capacity to place human activity within a larger time scale. In such a scenario we would take no thought for the morrow. Of such individuals in such a state it could be rightly said:
“Man, that is born of a woman, hath but a short time to live, and is full of misery. He cometh up, and is cut down, like a flower; he fleeth as it were a shadow, and never continueth in one stay.”
On the other hand, the continued existential viability of our civilization would yield further expansions in the scope of historico-temporal consicousness. In the event of transhumanist extensions of individual lifespans by several orders of magnitude, individual consciousness may reach an intimate and personal familiarity with historical periods of time denied to the three-score-and-ten of our current biological embodiment. We may, then, pass beyond Shakespeare’s seven ages and establish new ages of ontogenetic developmental consciousness that embrace larger spans of time, even as our science is defining scales of time beyond those known today. Thus there remains much scope yet for historico-temporal consciousness, which would address, to a certain degree, the asymmetry mentioned above between historical consciousness and temporal conscious. This asymmtry, and the possibilities of further development, suggest many lines of research.
. . . . .
. . . . .
. . . . .
23 October 2013
Prediction in Science
One of the distinguishing features of science as a system of thought is that it makes testable predictions. The fact that scientific predictions are testable suggests a methodology of testing, and we call the scientific methodology of testing experiment. Hypothesis formation, prediction, experimentation, and resultant modification of the hypothesis (confirmation, disconfirmation, or revision) are all essential elements of the scientific method, which constitutes an escalating spiral of knowledge as the scientific method systematically exposes predictions to experiment and modifies its hypotheses in the light of experimental results, which leads in turn to new predictions.
The escalating spiral of knowledge that science cultivates naturally pushes that knowledge into the future. Sometimes scientific prediction is even formulated in reference to “new facts” or “temporal asymmetries” in order to emphasize that predictions refer to future events that have not yet occurred. In constructing an experiment, we create a few set of facts in the world, and then interpret these facts in the light of our hypothesis. It is this testing of hypotheses by experiment that establishes the concrete relationship of science to the world, and this is also a source of limitation, for experiments are typically designed in order to focus on a single variable and to that end an attempt is made to control for the other variables. (A system of thought that is not limited by the world is not science.)
Alfred North Whitehead captured this artificial feature of scientific experimentation in a clever line that points to the difference between scientific predictions and predictions of a more general character:
“…experiment is nothing else than a mode of cooking the facts for the sake of exemplifying the law. Unfortunately the facts of history, even those of private individual history, are on too large a scale. They surge forward beyond control.”
Alfred North Whitehead, Adventures of Ideas, New York: The Free Press, 1967, Chapter VI, “Foresight,” p. 88
There are limits to prediction, and not only those pointed out by Whitehead. The limits to prediction have been called the prediction wall. Beyond the prediction wall we cannot penetrate.
The Prediction Wall
John Smart has formulated the idea of a prediction wall in his essay, “Considering the Singularity,” as follows:
With increasing anxiety, many of our best thinkers have seen a looming “Prediction Wall” emerge in recent decades. There is a growing inability of human minds to credibly imagine our onrushing future, a future that must apparently include greater-than-human technological sophistication and intelligence. At the same time, we now admit to living in a present populated by growing numbers of interconnected technological systems that no one human being understands. We have awakened to find ourselves in a world of complex and yet amazingly stable technological systems, erected like vast beehives, systems tended to by large swarms of only partially aware human beings, each of which has only a very limited conceptualization of the new technological environment that we have constructed.
Business leaders face the prediction wall acutely in technologically dependent fields (and what enterprise isn’t technologically dependent these days?), where the ten-year business plans of the 1950’s have been replaced with ten-week (quarterly) plans of the 2000’s, and where planning beyond two years in some fields may often be unwise speculation. But perhaps most astonishingly, we are coming to realize that even our traditional seers, the authors of speculative fiction, have failed us in recent decades. In “Science Fiction Without the Future,” 2001, Judith Berman notes that the vast majority of current efforts in this genre have abandoned both foresighted technological critique and any realistic attempt to portray the hyper-accelerated technological world of fifty years hence. It’s as if many of our best minds are giving up and turning to nostalgia as they see the wall of their own conceptualizing limitations rising before them.
Considering the Singularity: A Coming World of Autonomous Intelligence (A.I.) © 2003 by John Smart (This article may be reproduced for noncommercial purposes if it is copied in its entirety, including this notice.)
I would to suggest that there are at least two prediction walls: synchronic and diachronic. The prediction wall formulated above by John Smart is a diachronic prediction wall: it is the onward-rushing pace of events, one following the other, that eventually defeats our ability to see any recognizable order or structure of the future. The kind of prediction wall to which Whitehead alludes is a synchronic prediction wall, in which it is the outward eddies of events in the complexity of the world’s interactions that make it impossible for us to give a complete account of the consequences of any one action. (Cf. Axes of Historiography)
Retrodiction and the Historical Sciences
Science does not live by prediction alone. While some philosophers of science have questioned the scientificity of the historical sciences because they could not make testable (and therefore falsifiable) predictions about the future, it is now widely recognized that the historical sciences don’t make predictions, but they do make retrodictions. A retrodiction is a prediction about the past.
The Oxford Dictionary of Philosophy by Simon Blackburn (p. 330) defines retrodiction thusly:
retrodiction The hypothesis that some event happened in the past, as opposed to the prediction that an event will happen in the future. A successful retrodiction could confirm a theory as much as a successful prediction.
As with predictions, there is also a limit to retrodiction, and this is the retrodiction wall. Beyond the retrodiction wall we cannot penetrate.
I haven’t been thinking about this idea for long enough to fully understand the ramifications of a retrodiction wall, so I’m not yet clear about whether we can distinction diachronic retrodiction and synchronic retrodiction. Or, rather, it would be better to say that the distinction can certainly be made, but that I cannot think of good contrasting examples of the two at the present time.
We can define a span of accessible history that extends from the retrodiction wall in the past to the prediction wall in the future as what I will call effective history (by analogy with effective computability). Effective history can be defined in a way that is closely parallel to effectively computable functions, because all of effective history can be “reached” from the present by means of finite, recursive historical methods of inquiry.
Effective history is not fixed for all time, but expands and contracts as a function of our knowledge. At present, the retrodiction wall is the Big Bang singularity. If anything preceded the Big Bang singularity we are unable to observe it, because the Big Bang itself effectively obliterates any observable signs of any events prior to itself. (Testable theories have been proposed that suggest the possibility of some observable remnant of events prior to the Big Bang, as in conformal cyclic cosmology, but this must at present be regarded as only an early attempt at such a theory.)
Prior to the advent of scientific historiography as we know it today, the retrodiction wall was fixed at the beginning of the historical period narrowly construed as written history, and at times the retrodiction wall has been quite close to the present. When history experiences one of its periodic dark ages that cuts it off from his historical past, little or nothing may be known of a past that once familiar to everyone in a given society.
The emergence of agrarian-ecclesiastical civilization effectively obliterated human history before itself, in a manner parallel to the Big Bang. We know that there were caves that prehistorical peoples visited generation after generation for time out of mind, over tens of thousands of years — much longer than the entire history of agrarian-ecclesiastical civilization, and yet all of this was forgotten as though it had never happened. This long period of prehistory was entirely lost to human memory, and was not recovered again until scientific historiography discovered it through scientific method and empirical evidence, and not through the preservation of human memory, from which prehistory had been eradicated. And this did not occur until after agrarian-ecclesiastical civilization had lapsed and entirely given way to industrial-technological civilization.
We cannot define the limits of the prediction wall as readily as we can define the limits of the retrodiction wall. Predicting the future in terms of overall history has been more problematic than retrodicting the past, and equally subject to ideological and eschatological distortion. The advent of modern science compartmentalized scientific predictions and made them accurate and dependable — but at the cost of largely severing them from overall history, i.e., human history and the events that shape our lives in meaningful ways. We can make predictions about the carbon cycle and plate tectonics, and we are working hard to be able to make accurate predictions about weather and climate, but, for the most part, our accurate predictions about the future dispositions of the continents do not shape our lives in the near- to mid-term future.
I have previously quoted a famous line from Einstein: “As far as the laws of mathematics refer to reality, they are not certain; and as far as they are certain, they do not refer to reality.” We might paraphrase this Einstein line in regard to the relation of mathematics to the world, and say that as far as scientific laws of nature predict events, these events are irrelevant to human history, and in so far as predicted events are relevant to human beings, scientific laws of nature cannot predict them.
Singularities Past and Future
As the term “singularity” is presently employed — as in the technological singularity — the recognition of a retrodiction wall in the past complementary to the prediction wall in the future provides a literal connection between the historiographical use of “singularity” and the use of the term “singularity” in cosmology and astrophysics.
Theorists of the singularity hypothesis place a “singularity” in the future which constitutes an absolute prediction wall beyond which history is so transformed that nothing beyond it is recognizable to us. This future singularity is not the singularity of astrophysics.
If we recognize the actual Big Bang singularity in the past as the retrodiction wall for cosmology — and hence, by extension, for Big History — then an actual singularity of astrophysics is also at the same time an historical singularity.
. . . . .
I have continued my thoughts on the retrodiction wall in Addendum on the Retrodiction Wall.
. . . . .
. . . . .
. . . . .
25 September 2013
Hegel is not remembered as the clearest of philosophical writers, and certainly not the shortest, but among his massive, literally encyclopedic volumes Hegel also left us one very short gem of an essay, “Who Thinks Abstractly?” that communicates one of the most interesting ideas from Hegel’s Phenomenology of Mind. The idea is simple but counter-intuitive: we assume that knowledgeable individuals employ more abstractions, while the common run of men content themselves with simple, concrete ideas and statements. Hegel makes that point that the simplest ideas and terms that tend to be used by the least knowledgeable among us also tend to be the most abstract, and that as a person gains knowledge of some aspect of the world the abstraction of a terms like “tree” or “chair” or “cat” take on concrete immediacy, previous generalities are replaced by details and specificity, and one’s perspective becomes less abstract. (I wrote about this previously in Spots Upon the Sun.)
We can go beyond Hegel himself by asking a perfectly Hegelian question: who thinks abstractly about history? The equally obvious Hegelian response would be that the historian speaks the most concretely about history, and it must be those who are least knowledgeable about history who speak and think the most abstractly about history.
“…it is difficult to imagine that any of the sciences could treat time as a mere abstraction. Yet, for a great number of those who, for their own purposes, chop it up into arbitrary homogenous segments, time is nothing more than a measurement. In contrast, historical time is a concrete and living reality with an irreversible onward rush… this real time is, in essence, a continuum. It is also perpetual change. The great problems of historical inquiry derive from the antithesis of these two attributes. There is one problem especially, which raises the very raison d’être of our studies. Let us assume two consecutive periods taken out of the uninterrupted sequence of the ages. To what extent does the connection which the flow of time sets between them predominate, or fail to predominate, over the differences born out of the same flow?”
Marc Bloch, The Historian’s Craft, translated by Peter Putnam, New York: Vintage, 1953, Chapter I, sec. 3, “Historical Time,” pp. 27-29
The abstraction of historical thought implicit in Hegel and explicit in Marc Bloch is, I think, more of a problem that we commonly realize. Once we look at the problem through Hegelian spectacles, it becomes obvious that most of us think abstractly about history without realizing how abstract our historical thought is. We talk in general terms about history and historical events because we lack the knowledge to speak in detail about exactly what happened.
Why should it be any kind of problem at all that we think abstractly about history? People say that the past is dead, and that it is better to let sleeping dogs lie. Why not forget about history and get on with the business of the present? All of this sounds superficially reasonable, but it is dangerously misleading.
Abstract thinking about history creates the conditions under which the events of contemporary history — that is to say, current events — are conceived abstractly despite our manifold opportunities for concrete and immediate experience of the present. This is precisely Hegel’s point in “Who Thinks Abstractly?” when he invites the reader to consider the humanity of the condemned man who is easily dismissed as a murderer, a criminal, or a miscreant. But we not only think in such abstract terms of local events, but also if not especially in regard to distant events, and large events that we cannot experience personally, so that massacres and famines and atrocities are mere massacres, mere famines, and mere atrocities because they are never truly real for us.
There is an important exception to all this abstraction, and it is the exception that shapes us: one always experiences the events of one’s own life with concrete immediacy, and it is the concreteness of personal experience contrasted to the abstractness of everything else not immediately experienced that is behind much (if not all) egocentrism and solipsism.
Thus while it is entirely possible to view the sorrows and reversals of others as abstractions, it is almost impossible to view one’s own sorrows and reversals in life as abstractions, and as a result of the contrast between our own vividly experienced pain and the abstract idea of pain in the life of another we have a very different idea of all that takes place in the world outside our experience as compared to the small slice of life we experience personally. This observation has been made in another context by Elaine Scarry, who in The Body in Pain: The Making and Unmaking of the World rightly observed that one’s own pain is a paradigm of certain knowledge, while the pain of another is a paradigm of doubt.
Well, this is exactly why we need to make the effort to see the big picture, because the small picture of one’s own life distorts the world so severely. But given our bias in perception, and the unavoidable point of view that our own embodied experience gives to us, is this even possible? Hegel tried to arrive at the big picture by seeing history whole. In my post The Epistemic Overview Effect I called this the “overview effect in time” (without referencing Hegel).
Another way to rise above one’s anthropic and individualist bias is the overview effect itself: seeing the planet whole. Frank White, who literally wrote the book on the overview effect, The Overview Effect: Space Exploration and Human Evolution, commented on my post in which I discussed the overview effect in time and suggested that I look up his other book, The Ice Chronicles, which discusses the overview effect in time.
I have since obtained a copy of this book, and here are some representative passages that touch on the overview effect in relation to planetary science and especially glaciology:
“In the past thirty-five years, we have grown increasingly fascinated with our home planet, the Earth. What once was ‘the world’ has been revealed to us as a small planet, a finite sphere floating in a vast, perhaps infinite, universe. This new spatial consciousness emerged with the initial trips into Low Earth Orbit…, and to the moon. After the Apollo lunar missions, humans began to understand that the Earth is an interconnected unity, where all things are related to one another, and there what happens on one part of the planet affects the whole system. We also saw that the Earth is a kind of oasis, a place hospitable to life in a cosmos that may not support living systems, as we know them, anywhere else. This is the experience that has come to be called ‘The Overview Effect’.”
Paul Andrew Mayewski and Frank White, The Ice Chronicles: The Quest to Understand Global Climate Change, University Press of New England: Hanover and London, 2002, p. 15
“The view of the whole Earth serves as a natural symbol for the environmental movement. it leaves us unable to ignore the reality that we are living on a finite ‘planet,’ and not a limitless ‘world.’ That planet is, in the words of another astronaut, a lifeboat in a hostile space, and all living things are riding in it together. This realization formed the essential foundation of an emerging environmental awareness. The renewed attention on the Earth that grew out of these early space flights also contributed to an intensified interest in both weather and climate.”
Paul Andrew Mayewski and Frank White, The Ice Chronicles: The Quest to Understand Global Climate Change, University Press of New England: Hanover and London, 2002, p. 20
“Making the right choices transcends the short-term perspectives produced by human political and economic considerations; the long-term habitability of our home planet is at stake. In the end, we return to the insights brought to us by our astronauts and cosmonauts as the took humanity’s first steps in the universe: We live in a small, beautiful oasis floating through a vast and mysterious cosmos. We are the stewards of this ‘good Earth,’ and it is up to us to learn how to take good care of her.”
Paul Andrew Mayewski and Frank White, The Ice Chronicles: The Quest to Understand Global Climate Change, University Press of New England: Hanover and London, 2002, p. 214
It is interesting to note in this connection that glaciology yielded one of the earliest forms of scientific dating techniques, which is varve chronology, originating in Sweden in the nineteenth century. Varve chronology dates sedimentary layers by the annual layers of alternating coarse and fine sediments from glacial runoff — making it something like dendrochronology, except for ice instead of trees.
Scientific historiography can give us a taste of the overview effect, though considerable effort is required to acquire the knowledge, and it is not likely to have the visceral impact of seeing the overview effect with your own eyes. Even an idealistic philosophy like that of Hegel, as profoundly different as this is from the empiricism of scientific historiography, can give a taste of the overview effect by making the effort to see history whole and therefore to see ourselves within history, as a part of an ongoing process. Probably the scientists of classical antiquity would have been delighted by the overview effect, if only they had had the opportunity to experience it. Certainly they had an inkling of it when they proved that the Earth is spherical.
There are many paths to the overview effect; we need to widen these paths even as we blaze new trails, so that the understanding of the planet as a finite and vulnerable whole is not merely an abstract item of knowledge, but also an immediately experienced reality.
. . . . .
. . . . .
. . . . .
27 May 2013
Addendum on a Future Astropolitics:
Civilization Shaped by Structures of the Universe
In my previous post on astropolitics, The Fundamental Theorem of Astropolitics, I gave a generalization of my earlier definition of geopolitics (which was, “geography constrains human agency”) as the following:
Human agency is constrained by the structure of space.
Upon reflection I have realized that, while this definition is good as far as it goes, it doesn’t go far enough. The primary defect of this formulation is that it is formulated exclusively in terms of constraints upon human agency, which is to say, it focuses on the ways in which human agency is limited or even negated.
In formulating either geopolitics or astropolitics in terms of the limitations on human agency, the ways in which geography or the structure of space facilitates human agency gets lost, and this function of facilitation is no less significant than the function of limitation that follows from the lay of the land or the structure of space.
Another weakness in formulating geopolitics or astropolitics in terms of constraint and limitation is that it implies that, were it only not for the limitations placed upon human agency by outside forces, that this agency would be boundless and infinite. In other words, focusing on limitation and constraint suggests, in a very subtle way, what I have called the political conception of history, i.e., history understood primarily in terms of human agency. While this is an empowering way of viewing history, it cannot be considered any more or less accurate than other other conceptions of history I have outlined — the cataclysmic, eschatological, and naturalistic conceptions (for a review of these conceptions cf. The Naturalistic Conception of History) — and it is likely to be misleading.
When I spoke at the 2012 100YSS event one of the central ideas of my talk was the ways in which the structure of spacetime will govern the expansion of civilization on an interstellar scale, and even beyond this the ways in which human beings (or any other finite being exploring the cosmos) can use the apparent limitations imposed upon us by relativity, the finite velocity of light, and the structure of space itself to facilitate the growth of civilization. (I called my talk, “The Large Scale Structure of Spacefaring Civilization.”)
We have come to see the velocity of light as a barrier to human/organic exploration of the cosmos, but this is a profound misconception. In response to this misconception, those contemplating the possibility of interstellar civilization either are looking for ways to avoid relativistic effects, such as the use of the Alcubierre drive (if only it can be made to work), and those who think that interstellar travel is simply impossible or can only be accomplished at very slow rates of expansion, such as the rates of speed at which the Voyager spacecraft are slowly making their way outside our local solar system (i.e., by way of generational ships and long term human preservation or reconstitution).
What I want to suggest is that relativity is our friend. The finite velocity of light and the phenomenon of time dilation can and will be used by human beings to facilitate interstellar travel. Anyone who has studied these matters carefully will know what I am talking about here, but the popular misconceptions are so prevalent that one must pause to mention them. It is often stated that if we sent out an interstellar mission traveling at a rate that involved relativistic effects, that we could only hope for our distant descendents to arrive; that no one would live to see another solar system. In fact, time would continue to pass on Earth, but the closer a starship can approximate the speed of light, even while never reaching that limiting velocity, the slower time passes on board, so that even very long interstellar voyages can be accomplished within life spans typical by contemporary standards.
Carl Sagan discussed this at some length in his book and television series Cosmos, in which he talked about a starship that could accelerate at one gravity. We can think of the 1G starship as the breakthrough technology that will open up our galaxy to exploration and settlement. Already we can accelerate a spaceship at well more than 1G, although we cannot maintain this acceleration for extended periods of time, so I regard attaining this acceleration for extended periods of time to be a merely technical problem, and not an insuperable “physics” problem. (Some people will disagree with me on this point.) Sagan pointed out that with the humble technology of a 1G starship we could circumnavigate the known universe in a typical human life span. By the time we finished this journey, however, billions of years would have passed.
It is easy to lose sight of this possibility when discussing space flight, and our limited capabilities today, but looking at the ability of industrial-technological civilization to continue delivering exponential technological development, we should not consider this technology to be long out of our reach. That is why I call it a “humble” technology. It doesn’t require breaking the known laws of physics, and it doesn’t require an engineering breakthrough on the level of the Alcubierre drive (though I should mention that I still hold out hope for the development of the Alcubierre drive).
Once we allow ourselves to think in these terms, and to imagine as a real possibility human exploration of the cosmos, even limited to contemporary life spans (which are likely to be lengthened considerably in the coming century), what one comes to realize is not the unattainability of the velocity of light, but really how slow the speed of light is in relation to the size of the cosmos. Light is almost pokey in its progress, since it would take light about 93 billion years to traverse the known universe. The age of the universe seems incomprehensibly ancient, but really, when you think about it in cosmological terms, 13.7 billion years isn’t all that much. We’re only really getting started here on this universe bit. And the size the universe? Again, it seems incomprehensible vast, but if we adjust our perspective, it is well within the limits of human comprehension if we will only take the time and the trouble to systematically expand and extend out understanding.
We can spend our time contemplating the littleness of man in the cosmos, or we can work to attain a perspective commensurate with the universe. It is true that we are indeed very small at present, and it has been the tradition of human thought to meditate upon our insignificance, our smallness before the universe, our manifold weaknesses, our miserably short existence, and the sorrows of the human condition — in short, it has been the tradition to meditate on what Hume called the “monkish virtues.” While we do not think of modern thought in this way, once we pause to put matters in context, we see the degree to which this tradition still retains its power over our minds.
Here is how Hume formulated the “monkish virtues”:
Celibacy, fasting, penance, mortification, self-denial, humility, silence, solitude, and the whole train of monkish virtues; for what reason are they everywhere rejected by men of sense, but because they serve to no manner of purpose; neither advance a man’s fortune in the world, nor render him a more valuable member of society; neither qualify him for the entertainment of company, nor increase his power of self-enjoyment? We observe, on the contrary, that they cross all these desirable ends; stupify the understanding and harden the heart, obscure the fancy and sour the temper.
David Hume, An Enquiry Concerning the Principles of Morals, 1777, Section IX, Conclusion, Part I
To Hume’s litany of the reasons to reject the monkish virtues we might also add that this is no way to go about building a civilization. This is to think in terms of constraints. But we must also think in terms of possibilities, and if we are ever to construct the spacefaring civilization that we can now clearly conceptualize, we will have to think more in terms of possibilities and less in terms of limitations. As central to the creation of a spacefaring civilization as the technological developments is the conceptual revolution that needs to be sustained, and as ambitious and as megalomaniac as this sounds, we must formulate and inculcate a human perspective that takes the human role in the cosmos for granted. We must learn to think on a cosmological scale.
For those who wonder at the hubris of what I am saying, the punishment of our pride will come about in due course, for no grand enterprise (and there is no grander enterprise than the expansion of civilization) is without reversals, but we cannot begin this enterprise by thinking only in terms of what we cannot do. We would never get off the ground — literally, we would never pass beyond planet-bound civilization to transplanetary civilization — if we thought only in terms of the meagerness of our abilities.
While some limitations are unambiguously limiting, others can be seen as a constraint or an opportunity depending upon one’s perspective. This is true of the structure of the universe and time dilation, which is built into relativistic physics. Future civilization will not try to defy this structure of spacetime (by trying to do something impossible according to physics), but will exploit this structure of spacetime in order to expand civilization in unexpected and unprecedented ways.
Astrophysics will shape interstellar civilization. The development of civilization will follow the availability of matter and energy; both matter and energy are found in and around the vicinity of stars, stars are collected in galaxies, and galaxies are found in clusters. Civilization will follow this same structure, from stars to galaxies to clusters, and civilization will do so because this is where the matter and energy at to be found.
Matter shapes the structure of spacetime; in seeking the resources of matter and energy, civilization will find itself in those regions of the universe shaped by the presence of matter. Matter, moreover, is convertible with energy, and vice versa. Civilization seeks matter in part in order to convert it into energy in order to power the industries of industrial-technological civilization. At some future time civilization may also seek energy in order to convert it into matter.
Civilization as we have known it has sought to expand itself in space, but time dilation will allow civilization also to expand in time. Given the breakthrough technology of a 1G starship, civilization will not only move outward in space, but also later in time. While time on Earth may be considered the baseline, a fleet of starships with enough capacity to carry a sufficient portion of terrestrial civilization to establish this civilization at a new center, will carry that civilization to a later time commensurate with the distance traveled outward. Because of time dilation, relatively little time will have passed on the voyage, even while a great deal of time will have passed on Earth.
In other words, while separated by years and lightyears, it will still be essentially the same civilization. From an omnipresent perspective — what might be called the “view from nowhere” (to borrow a phrase from Thomas Nagel) — we can see that these are temporally separated instances of one an the same civilization are. I call this a temporally distributed civilization. (This was one of the central points of my 2012 100YSS talk.) Given this structure of a temporally distributed civilization, there is quite literally no going home again. It would always be possible to migrate outward, and into later times (though essentially into the same civilization displaced later in time), but back would mean going into far future civilization that no longer resembled the civilization one had left behind.
Civilization conceived and executed on this cosmological scale, integral with the largest astrophysical processes, would leave observable traces. In Transcendent Man, the film about Ray Kurzweil, Kurzweil talks about looking up into the night sky and seeking signs of an alien technological singularity. Others have thought to search the skies for mega-engineering projects, looking for the astronomical markers of Dyson spheres or the use of a black hole as a source of energy.
Nothing definitive has yet been seen in the night sky. There does not appear to have been any civilization of cosmological scale that has preceded us — though there may be one out there, only now coming to maturity and not yet visible to us. Or maybe there is nothing out there. For many, the lack of evidence of a civilization of cosmological scale is proof (not definitive, deductive proof, but incremental, inductive proof, not leading to certainty, but to likelihood and probability) that there is no such civilization, nor can there be such a civilization.
Some dreamers who reject the possibility of interstellar travel but want to know something of the other inhabitants who might be out there in the Milky Way and beyond resign themselves to the quietism of SETI, sitting in a room monitoring instruments, hoping to catch a glimpse of alien intelligence from signals among the stars. This model of interstellar exchange is presented as practicable, and therefore something that a person might reasonably believe in, even if it departs from the Buck Rogers model of flying around and visiting other planets, all the while with a trusty sidearm on one’s hip.
I know that there are a great many people who maintain that there will never be any interstellar civilization, therefore no interaction between multiple interstellar civilizations, therefore no interstellar exchanges of any significance — whether for trade or war or culture or otherwise — because of the distances involved and the energy levels that would be required. I do not think that this is an insuperable problem, because in large measure the problem is our own perspective and the human tendency to sabotage our own efforts. Such habits of thought and action are valuable for a planet-bound civilization, but would be crippling for a transplanetary civilization.
I, on the other hand, view the large scale structure of interstellar civilization as an inevitable (or nearly inevitable) outcome of the continued expansion of industrial-technological civilization, in accordance with the Industrial-Technological Thesis that defines technological progress as intrinsic to this form of civilization. The only event that would derail the eventual realization of interstellar civilization is if civilization itself were to be derailed — hence my concern with existential risk.
A theoretical astropolitics would furnish the conceptual infrastructure for any future interstellar trade, interstellar war, or even interstellar “cultural exchanges” (as they were delicately called during the Cold War). And, as should be apparent from the foregoing, it seems clear that, as long as our industrial-technological civilization continues in its present trajectory of development, all of this will come to pass in the fullness of time.
. . . . .
. . . . .
. . . . .
. . . . .
2 February 2013
In my last post, The Science of Time, I discussed the possibility of taking an absolutely general perspective on time and how this can be done in a way that denies time or in a way that affirms time, after the manner of big history.
David Christian, whose books on big history and his Teaching Company lectures on Big History have been seminal in the field, in the way of introduction to his final lectures, in which he switches from history to speculation on the future, relates that in his early big history courses his students felt as though they were cut off rather abruptly when he had brought them through 13.7 billion years of cosmic history only to drop them unceremoniously in the present without making any effort to discuss the future. It was this reaction that prompted him to continue beyond the present and to try to say something about what comes next.
Another way to understand this reaction of Christian’s students is that they wanted to see the whole of the history they have just been through placed in an even larger, more comprehensive context, and to do this requires going beyond history in the sense of an account of the past. To put the whole of history into a larger context means placing it within a cosmology that extends beyond our strict scientific knowledge of past and future — that which can be observed and demonstrated — and comprises a framework in the same scientific spirit but which looks beyond the immediate barriers to observation and demonstration.
Elsewhere in David Christian’s lectures (if my memory serves) he mentioned how some traditionalist historians, when they encounter the idea of big history, reject the very idea because history has always been about documents and eponymously confined to to the historical period when documents were kept after the advent of literacy. According to this reasoning, anything that happened prior to the invention of written language is, by definition, not history. I have myself encountered similar reasoning as, for example, when it is claimed that prehistory is not history at all because it happened prior to the existence of written records, which latter define history.
This a sadly limited view of history, but apparently it is a view with some currency because I have encountered it in many forms and in different contexts. One way to discredit any intellectual exercise is to define it so narrowly that it cannot benefit from the most recent scientific knowledge, and then to impugn it precisely for its narrowness while not allowing it to change and expand as human knowledge expands. The explosion in scientific knowledge in the last century has made possible a scientific historiography that simply did not exist previously; to deny that this is history on the basis of traditional humanistic history being based on written records means that we must then define some new discipline, with all the characteristics of traditional history, but expanded to include our new knowledge. This seems like a perverse attitude to me, but for some people the label of their discipline is important.
Call it what you will then — call it big history, or scientific historiography, or the study of human origins, or deny that it is history altogether, but don’t try to deny that our knowledge of the past has expanded exponentially since the scientific method has been applied to the past.
In this same spirit, we need to recognize that a greatly expanded conception of history needs to reach into the future, that a scientific futurism needs to be part of our expanded conception of the totality of time and history — or whatever it is that results when we apply Russell’s generalization imperative to time. Once again, it would be unwise to be overly concerned with what we call his emerging discipline, whether it be the totality of time or the whole of time or temporal infinitude or ecological temporality or what Husserl called omnitemporality or even absolute time.
Part of this grand (historical) effort will be a future science of civilizations, as the long term and big picture conception of civilization is of central human interest in this big picture of time and history. We not only want to know the naturalistic answers to traditional eschatological questions — Where did we come from? Where are we going? — but we also want to know the origins and destiny of what we have ourselves contributed to the universe — our institutions, our ideas, civilization, the technium, and all the artifacts of human endeavor.
. . . . .
. . . . .
. . . . .
30 January 2013
F. H. Bradley in his classic treatise Appearance and Reality: A Metaphysical Essay, made this oft-quoted comment:
“If you identify the Absolute with God, that is not the God of religion. If again you separate them, God becomes a finite factor in the Whole. And the effort of religion is to put an end to, and break down, this relation — a relation which, none the less, it essentially presupposes. Hence, short of the Absolute, God cannot rest, and, having reached that goal, he is lost and religion with him. It is this difficulty which appears in the problem of the religious self-consciousness.”
I think many commentators have taken this passage as emblematic of what they believe to be Bradley’s religious sentimentalism, and in fact the yearning for religious belief (no longer possible for rational men) that characterized much of the school of thought that we now call “British Idealism.”
This is not my interpretation. I’ve read enough Bradley to know that he was no sentimentalist, and while his philosophy diverges radically from contemporary philosophy, he was committed to a philosophical, and not a religious, point of view.
Bradley was an elder contemporary of Bertrand Russell, and Bertrand Russell characterized Bradley as the grand old man of British idealism. This if from Russell’s Our Knowledge of the External World:
“The nature of the philosophy embodied in the classical tradition may be made clearer by taking a particular exponent as an illustration. For this purpose, let us consider for a moment the doctrines of Mr Bradley, who is probably the most distinguished living representative of this school. Mr Bradley’s Appearance and Reality is a book consisting of two parts, the first called Appearance, the second Reality. The first part examines and condemns almost all that makes up our everyday world: things and qualities, relations, space and time, change, causation, activity, the self. All these, though in some sense facts which qualify reality, are not real as they appear. What is real is one single, indivisible, timeless whole, called the Absolute, which is in some sense spiritual, but does not consist of souls, or of thought and will as we know them. And all this is established by abstract logical reasoning professing to find self-contradictions in the categories condemned as mere appearance, and to leave no tenable alternative to the kind of Absolute which is finally affirmed to be real.”
Bertrand Russell, Our Knowledge of the External World, Chapter I, “Current Tendencies”
Although Russell rejected what he called the classical tradition, and distinguished himself in contributing to the origins of a new philosophical school that would come (in time) to be called analytical philosophy, the influence of figures like F. H. Bradley and J. M. E. McTaggart (whom Russell knew personally) can still be found in Russell’s philosophy.
In fact, the above quote from F. H. Bradley — especially the portion most quoted, short of the Absolute, God cannot rest, and, having reached that goal, he is lost and religion with him — is a perfect illustration of a principle found in Russell, and something on which I have quoted Russell many times, as it has been a significant influence on my own thinking.
I have come to refer to this principle as Russell’s generalization imperative. Russell didn’t call it this (the terminology is mine), and he didn’t in fact give any name at all to the principle, but he implicitly employs this principle throughout his philosophical method. Here is how Russell himself formulated the imperative (which I last quoted in The Genealogy of the Technium):
“It is a principle, in all formal reasoning, to generalize to the utmost, since we thereby secure that a given process of deduction shall have more widely applicable results…”
Bertrand Russell, An Introduction to Mathematical Philosophy, Chapter XVIII, “Mathematics and Logic”
One of the distinctive features that Russell identifies as constitutive of the classical tradition, and in fact one of the few explicit commonalities between the classical tradition and Russell’s own thought, was the denial of time. The British idealists denied the reality of time outright, in the best Platonic tradition; Russell did not deny the reality of time, but he was explicit about not taking time too seriously.
Despite Russell’s hostility to mysticism as expressed in his famous essay “Mysticism and Logic,” when it comes to the mystic’s denial of time, Russell softens a bit and shows his sympathy for this particular aspect of mysticism:
“Past and future must be acknowledged to be as real as the present, and a certain emancipation from slavery to time is essential to philosophic thought. The importance of time is rather practical than theoretical, rather in relation to our desires than in relation to truth. A truer image of the world, I think, is obtained by picturing things as entering into the stream of time from an eternal world outside, than from a view which regards time as the devouring tyrant of all that is. Both in thought and in feeling, even though time be real, to realise the unimportance of time is the gate of wisdom.”
“…impartiality of contemplation is, in the intellectual sphere, that very same virtue of disinterestedness which, in the sphere of action, appears as justice and unselfishness. Whoever wishes to see the world truly, to rise in thought above the tyranny of practical desires, must learn to overcome the difference of attitude towards past and future, and to survey the whole stream of time in one comprehensive vision.”
Bertrand Russell, Mysticism and Logic, and Other Essays, Chapter I, “Mysticism and Logic”
While Russell and the classical tradition in philosophy both perpetuated the devalorization of time, this attitude is slowly disappearing from philosophy, and contemporary philosophers are more and more treating time as another reality to be given philosophical exposition rather than denying its reality. I regard this as a salutary development and a riposte to all who claim that philosophy makes no advances. Contemporary philosophy of time is quite sophisticated, and embodies a much more honest attitude to the world than the denial of time. (For those looking at philosophy from the outside, the denial of the reality of time simply sounds like a perverse waste of time, but I won’t go into that here.)
In any case, we can bring Russell’s generalization imperative to time and history even if Russell himself did not do so. That is to say, we ought to generalize to the utmost in our conception of time, and if we do so, we come to a principle parallel to Bradley’s that I think both Russell and Bradley would have endorsed: short of the absolute time cannot rest, and, having reached that goal, time is lost and history with it.
Since I don’t agree with this, but it would be one logical extrapolation of Russell’s generalization imperative as applied to time, this suggests to be that there is more than one way to generalize about time. One way would be the kind of generalization that I formulated above, presumably consistent with Russell’s and Bradley’s devalorization of time. Time generalized in this way becomes a whole, a totality, that ceases to possess the distinctive properties of time as we experience it.
The other way to generalize time is, I think, in accord with the spirit of Big History: here Russell’s generalization imperative takes the form of embedding all times within larger, more comprehensive times, until we reach the time of the entire universe (or beyond). The science of time, as it is emerging today, demands that we almost seek the most comprehensive temporal perspective, placing human action in evolutionary context, placing evolution in biological context, placing biology is in geomorphological context, placing terrestrial geomorphology into a planetary context, and placing this planetary perspective into a cosmological context. This, too, is a kind of generalization, and a generalization that fully feels the imperative that to stop at any particular “level” of time (which I have elsewhere called ecological temporality) is arbitrary.
On my other blog I’ve written several posts related directly or obliquely to Big History as I try to define my own approach to this emerging school of historiography: The Place of Bilateral Symmetry in the History of Life, The Archaeology of Cosmology, and The Stars Down to Earth.
The more we pursue the rapidly growing body of knowledge revealed by scientific historiography, the more we find that we are part of the larger universe; our connections to the world expand as we pursue them outward in pursuit of Russell’s generalization imperative. I think it was Hans Blumenberg in his enormous book The Genesis of the Copernican World, who remarked on the significance of the fact that we can stand with our feet on the earth and look up at the stars. As I remarked in The Archaeology of Cosmology, we now find that by digging into the earth we can reveal past events of cosmological history. As a celestial counterpart to this digging in the earth (almost as though concretely embodying the contrast to which Blumenberg referred), we know that by looking up at the stars, we are also looking back in time, because the light that comes to us ages after it has been produced. Thus is astronomy a kind of luminous archaeology.
In Geometrical Intuition and Epistemic Space I wrote, “…we have no science of time. We have science-like measurements of time, and time as a concept in scientific theories, but no scientific theory of time as such.” Scientists have tried to think scientifically about time, but, as with the case of consciousness, a science of time eludes us as a science of consciousness eludes us. Here a philosophical perspective remains necessary because there are so many open questions and no clear indication of how these questions are to be answered in a clearly scientific spirit.
Therefore I think it is too early to say exactly what Big History is, because we aren’t logically or intellectually prepared to say exactly what the Russellian generalization imperative yields when applied to time and history. I think that we are approaching a point at which we can clarify our concepts of time and history, but we aren’t quite there yet, and a lot of conceptual work is necessary before we can produce a definitive formulation of time and history that will make of Big History the science and it aspires to be.
. . . . .
. . . . .
. . . . .
. . . . .
3 November 2012
How do we orient ourselves within historiography? This may sound like an odd question; I will try to make it sound like a sensible question, and a question with relevance extending far beyond the bounds of historiography narrowly construed.
One way to orient oneself within historiography is to accept and elaborate upon a familiar schema of historical periodization. There are many from which to choose. For example, if one divides Western history into ancient, medieval and modern periods, and then goes on to describe the character of medieval civilization, this constitutes a kind of orientation within historiography. Others working on the medieval period will recognize your approach based on a received conception of periodization and will critique the effort accordingly.
While I often write about problematic issues in historical periodization, I am going to consider a very different orientation within historiography today, and this might be considered to be a methodological orientation, based on how one assesses and organizes the objects of historical knowledge.
A familiar distinction within historiography is that between the synchonic and the diachronic. I have written about this distinction in Synchronic and Diachronic Approaches to Civilization and Synchronic and Diachronic Geopolitical Theories. “Synchrony” and “diachrony” sound like forbidding technical terms, but the concepts they attempt to capture are not at all difficult. Synchrony is the present construed broadly enough to admit of short term historical interaction, while diachrony typically takes a narrower view but a longer span of time. Sometimes this is expressed by saying that synchrony is across time while diachrony is through time.
Another distinction often made is that between the nomothetic and the ideographic. Again, these are intimidating technical terms, but the ideas are simple. Nomothetic (which comes from the Greek “nomos” for “law” or “norm”) approaches are concerned with law-like transitions in time: cause and effect. For example, you intentionally touch a stove not knowing that it is hot, you burn your finger, you withdraw your hand and give a shout of pain. Ideographic approaches do not quite constitute the negation of cause and effect, but they focus on all that is merely contigent, accidental, and unpredictable in life. For example, while looking at some distraction out of the corner of your eye, you trip, and in seeking to catch your fall you touch a hot stove and burn your finger.
When we put together these two historiographical distinctions — synchronic and diachronic, nomothetic and ideographic — we get four possible permutations of historiographical methodology, as follows:
● nomothetic synchrony
Law-like interaction of all elements within a broadly-defined present
● ideographic synchrony
Contingent interactions of all elements within a broadly-defined present
● nomothetic diachrony
Law-like succession of related events through historical time (especially “deep time”)
● ideographic diachrony
Contingent succession of related events through historical time
This schematic representation of historiographical methodologies is in no wise intended to be exhaustive; I’m sure if I continued to think about this, all kinds of conditions, qualifications, and additions would occur to me. For example, one obvious way to give this much more subtlety and sophistication would be to define each of the above methodological orientations for each division of what I have called ecological temporality, i.e., define each method for each level of time, from the micro-temporality of lived experience to the meta-temporality of the unfolding of ideas in history. I’m not going to attempt to do this at present, I just wanted to give a sense of the simplified schematism I am employing here, which I hope has some relevance despite its simplicity.
All of this sounds very abstract, but if just the right intuitive illustrations of each concept can be found, the concepts will gain in concreteness and depth, and their usefulness will be immediately understood. I can’t claim that I have yet assembled the perfect intuitive illustrations for all four of these methodologies, but I will give you what I have at present, and as I continue to think about this I will (hopefully) add some telling examples.
Nomothetic synchrony, as a method of highlighting the law-like interaction of all elements within a broadly-defined present, is perhaps the most difficult to intuitively illustrate. What “the present” includes is ambiguous, but I have said that the present is “broadly-defined,” so you will understand that the present is not here the punctiform present but something more like “current events.” Current events are continually feeding back on themselves by being repeated in the media and iterated throughout numerous cultural channels. Not all of this feedback, and not all of these iterations, are law-like, but some are. For example, procedural rationality — laws, rules, and regulations intended to bring order and system to the ordinary business of life — constitutes a highly complex set of law-like interactions in the present. In natural history, in contradistinction to human history, ecology is, in a sense, an instance of nomothetic synchrony, and that genre of writing/study once called “nature studies” which focuses on life cycles and predictable patterns within a defined and limited ecosystem, habitat, or niche. Anything, then, that we can describe in ecological terms can also be described in terms of nomothetic synchrony, and since I have taken the trouble to define metaphysical ecology, this category is potentially highly comprehensive. For example, if we call sociology the ecology of society, or we call cosmology galactic ecology, these disciplines could both be treated in terms of nomothetic synchrony.
Ideographic synchrony as constituted by all contingent interactions within a broadly-defined present might be summed up as William James famously summarized sensory perception for an infant: “The baby, assailed by eyes, ears, nose, skin, and entrails at once, feels it all as one great blooming, buzzing, confusion.” Ideographic synchrony is a blooming, buzzing confusion. Anarchic processes like financial markets and warfare might be good illustrations of ideographic synchrony. Of course, markets are supposed to behave according to procedural rationality, and wars are supposed to be fought according to a strategy — but we have all heard of the “fog of war” and of battlefield “friction” (both concepts due to Clausewitz), as we have all heard that no plan survives contact with the enemy. Similarly, no trading strategy survives exposure to the market.
Nomothetic diachrony, the law-like succession of related events through historical time, is the paradigmatic form of historical thought, but more often than not an elusive ideal. Many “laws of history” have been proposed, but none have been widely accepted. The only law of history that has survived is not from history, but from biology: natural selection. Evolution, while often apparently random and pervasively contingent, is a perfect illustration of law-like transitions through deep time. The “big history” movement is also a paradigm case of nomothetic diachrony, with the central theoretical narrative being that of increasing complexity.
Ideographic diachrony, the contingent succession of related events through historical time, can be illustrated in several imaginative ways. The biography of an individual primarily consists of a tight focus on a contingent sequence of events (events in the life of one individual) through a period of time not limited to the broadly-defined present. Many writers like to dwell on the role of the merely contingent and even the spectacularly accidental in history, as with Pascal’s several remarks about how if Cleopatra’s nose had had another shape, history would be different — a particular theme that has been since taken up by others (as in Daniel J. Boorstin’s book, Cleopatra’s Nose: Essays on the Unexpected). There is also the famous rhyme about how “for want of a nail a kingdom fell” which also focuses on the disproportionate historical influence of accidental contingencies. The “butterfly effect” is another illustration.
These four concepts — nomothetic synchrony, ideographic synchrony, nomothetic diachrony, and ideographic diachrony — provide a kind of methodological orientation in historiography. But it is more than merely methodological, since particular methods imply particular metaphysical orientations as well. Someone who holds the cataclysmic conception of history — based upon a denial of human agency — is likely to pursue an ideographic methodology rather than a nomothetic methodology. However, the four conceptions of history that I have defined don’t neatly map on the four methodologies defined above, so I can’t just connect these two quadripartite schemas straight across, showing that each conception of history has an associated methodology.
It’s more complicated than that. It usually is with history.
. . . . .
. . . . .
. . . . .