Reference: The Nature of the Physical World

This paper presents Chapter VI (section 1) from the book THE NATURE OF THE PHYSICAL WORLD by A. S. EDDINGTON. The contents of this book are based on the lectures that Eddington delivered at the University of Edinburgh in January to March 1927.

The paragraphs of original material are accompanied by brief comments in color, based on the present understanding.  Feedback on these comments is appreciated.

The heading below links to the original materials.

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The Man in the Lift

You sometimes speak of gravity as essential and inherent to matter. Pray do not ascribe that notion to me; for the cause of gravity is what I do not pretend to know, and therefore would take more time to consider of it. …

Gravity must be caused by some agent acting constantly according to certain laws; but whether this agent be material or immaterial I have left to the consideration of my readers.

Newton, Letters to Bentley.

About 1915 Einstein made a further development of his theory of relativity extending it to non-uniform motion. The easiest way to approach this subject is by considering the Man in the Lift.

Suppose that this room is a lift. The support breaks and down we go with ever-increasing velocity, falling freely.

Let us pass the time by performing physical experiments. The lift is our laboratory and we shall start at the beginning and try to discover all the laws of Nature —that is to say, Nature as interpreted by the  Man in the Lift. To a considerable extent this will be a repetition of the history of scientific discovery already made in the laboratories on terra firma. But there is one notable difference.

I perform the experiment of dropping an apple held in the hand. The apple cannot fall any more than it was doing already. You remember that our lift and all things contained in it are falling freely. Consequently the apple remains poised ‘by my hand. There is one incident in the history of science which will not repeat itself to the men in the lift, viz. Newton and the apple tree. The magnificent conception that the agent which guides the stars in their courses is the same as that which in our common experience causes apples to drop, breaks down because it is our common experience in the lift that apples do not drop.

I think we have now sufficient evidence to prove that in all other respects the scientific laws determined in the lift will agree with those determined under more orthodox conditions. But for this one omission the men in the lift will derive all the laws of Nature with which wre are acquainted, and derive them in the same form that we have derived them. Only the force which causes apples to fall is not present in their scheme.

I am crediting our observers in the lift with the usual egocentric attitude, viz. the aspect of the world to me is its natural one. It does not strike them as odd to spend their lives falling in a lift; they think it much more odd to be perched on the earth’s surface. Therefore although they perhaps have calculated that to beings supported in this strange way apples would seem to have a perplexing habit of falling, they do not take our experience of the ways of apples any more seriously than we have hitherto taken theirs.

Are we to take their experience seriously? Or to put it another way—What is the comparative importance to be attached to a scheme of natural laws worked out by observers in the falling lift and one worked out by observers on terra ferma? Is one truer than the other? Is one superior to the other? Clearly the difference if any arises from the fact that the schemes are referred to different frames of space and time. Our frame is a frame in which the solid ground is at rest; similarly their frame is a frame in which their lift is at rest. We have had examples before of observers using different frames, but those frames differed by a uniform velocity. The velocity of the lift is ever-increasing—accelerated. Can we extend to accelerated frames our principle that Nature is indifferent to frames of space and time, so that no one frame is superior to any other? I think we can. The only doubt that arises is whether we should not regard the frame of the man in the lift as superior to, instead of being merely coequal with, our usual frame.

Special relativity considers frames of space that are moving at uniform velocity. General relativity considers frames of space that are accelerating.

When we stand on the ground the molecules of the ground support us by hammering on the soles of our boots with force equivalent to some ten stone weight. But for this we should sink through the interstices of the floor. We are being continuously and vigorously buffeted. Now this can scarcely be regarded as the ideal condition for a judicial contemplation of our natural surroundings, and it would not be surprising if our senses suffering from this treatment gave a jaundiced view of the world. Our bodies are to be regarded as scientific instruments used to survey the world. We should not willingly allow anyone to hammer on a galvanometer when it was being used for observation; and similarly it is preferable to avoid a hammering on one’s body when it is being used as a channel of scientific knowledge. We get rid of this hammering when we cease to be supported.

Let us then take a leap over a precipice so that we may contemplate Nature undisturbed. Or if that seems to you an odd way of convincing yourself that bodies do not fall, (So far as I can tell (without experimental trial) the man who jumped over a precipice would soon lose all conception of falling; he would only notice that the surrounding objects were impelled past him with ever-increasing speed.)  let us enter the runaway lift again. Here nothing need be supported; our bodies, our galvanometers, and all measuring apparatus are relieved of hammering and their indications can be received without misgiving. The space- and time-frame of the falling lift is the frame natural to observers who are unsupported; and the laws of Nature determined in these favourable circumstances should at least have not inferior status to those established by reference to other frames.

I perform another experiment. This time I take two apples and drop them at opposite ends of the lift. What will happen? Nothing much at first; the apples remain poised where they were let go. But let us step outside the lift for a moment to watch the experiment. The two apples are pulled by gravity towards the centre of the earth. As they approach the centre their paths converge and they will meet at the centre. Now step back into the lift again. To a first approximation the apples remain poised above the floor of the lift; but presently we notice that they are drifting towards one another, and they will meet at the moment when (according to an outside observer) the lift is passing through the centre of the earth. Even though apples (in the lift) do not tend to fall to the floor there is still a mystery about their behaviour; and the Newton of the lift may yet find that the agent which guides the stars in their courses is to be identified with the agent which plays these tricks with apples nearer home.

It comes to this. There are both relative and absolute features about gravitation. The feature that impresses us most is relative—relative to a frame that has no special importance apart from the fact that it is the one commonly used by us. This feature disappears altogether in the frame of the man in the lift and we ought to disregard it in any attempt to form an absolute picture of gravitation. But there always remains something absolute, of which we must try to devise an appropriate picture. For reasons which I shall presently explain we find that it can be pictured as a curvature of space and time.

To measure uniform velocity an external reference is needed because, relative to itself, the uniform velocity is always zero.

To measure acceleration no external reference is needed, because acceleration is measured relative to the body itself. 

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Reference: The Nature of the Physical World

This paper presents Chapter V (section 5) from the book THE NATURE OF THE PHYSICAL WORLD by A. S. EDDINGTON. The contents of this book are based on the lectures that Eddington delivered at the University of Edinburgh in January to March 1927.

The paragraphs of original material are accompanied by brief comments in color, based on the present understanding.  Feedback on these comments is appreciated.

The heading below links to the original materials.

.

The Scientific Reaction from Microscopic Analysis

From the point of view of philosophy of science the conception associated with entropy must I think be ranked as the great contribution of the nineteenth century to scientific thought. It marked a reaction from the view that everything to which science need pay attention is discovered by a microscopic dissection of objects. It provided an alternative standpoint in which the centre of interest is shifted from the entities reached by the customary analysis (atoms, electric potentials, etc.) to qualities possessed by the system as a whole, which cannot be split up and located—a little bit here, and a little bit there. The artist desires to convey significances which cannot be told by microscopic detail and accordingly he resorts to impressionist painting. Strangely enough the physicist has found the same necessity; but his impressionist scheme is just as much exact science and even more practical in its application than his microscopic scheme.

Increase in entropy means increase in equilibrium, implying greater structure, and therefore, greater quantization. Maybe we can measure quantization by measuring entropy. But this needs to be researched.

Quantization explains the nature of both material and field “particles”. It is, therefore, a concept more basic than any understanding that can be attained from a microscopic dissection of objects.

Thus in the study of the falling stone the microscopic analysis reveals myriads of separate molecules. The energy of the stone is distributed among the molecules, the sum of the energies of the molecules making up the energy of the stone. But we cannot distribute in that way the organisation or the random element in the motions. It would be meaningless to say that a particular fraction of the organisation is located in a particular molecule.

There is one ideal of survey which would look into each minute compartment of space in turn to see what it may contain and so make what it would regard as a complete inventory of the world. But this misses any world-features which are not located in minute compartments. We often think that when we have completed our study of one we know all about two, because “two” is “one and one”. We forget that we have still to make a study of “and”. Secondary physics is the study of “and”—that is to say, of organisation.

Thanks to clear-sighted pioneers in the last century science became aware that it was missing something of practical importance by following the inventory method of the primary scheme of physics. Entropy became recognised although it was not found in any of the compartments. It was discovered and exalted because it was essential to practical applications of physics, not to satisfy any philosophic hungering. But by it science has been saved from a fatal narrowness. If we had kept entirely to the inventory method, there would have been nothing to represent “becoming” in the physical world. And science, having searched high and low, would doubtless have reported that “becoming” is an unfounded mental illusion—like beauty, life, the soul, and other things which it is unable to inventory.

Study of individual elements of a system does not necessarily lead to the understanding of how the whole system ‘becomes’ and operates. It requires the study of the organization of the whole system. That is where the concept of entropy comes into picture.

I think that doubts might well have been entertained as to whether the newcomer was strictly scientific. Entropy was not in the same category as the other physical quantities recognised in science, and the extension —as we shall presently see—was in a very dangerous direction. Once you admit attributes of arrangement as subject-matter of physics, it is difficult to draw the line. But entropy had secured a firm place in physics before it was discovered that it was a measure of the random element in arrangement. It was in great favour with the engineers. Their sponsorship was the highest testimonial to its good character; because at that time it was the general assumption that the Creation was the work of an engineer (not of a mathematician, as is the fashion nowadays).

It would be interesting to look into the concept of entropy in light of the fundamental discovery of quantization.

Suppose that we were asked to arrange the following in two categories—

distance, mass, electric force, entropy, beauty, melody.

I think there are the strongest grounds for placing entropy alongside beauty and melody and not with the first three. Entropy is only found when the parts are viewed in association, and it is by viewing or hearing the parts in association that beauty and melody are discerned. All three are features of arrangement. It is a pregnant thought that one of these three associates should be able to figure as a commonplace quantity of science. The reason why this stranger can pass itself off among the aborigines of the physical world is, that it is able to speak their language, viz. the language of arithmetic. It has a measure-number associated with it and so is made quite at home in physics. Beauty and melody have not the arithmetical pass-word and so are barred out. This teaches us that what exact science looks out for is not entities of some particular category, but entities with a metrical aspect. We shall see in a later chapter that when science admits them it really admits only their metrical aspect and occupies itself solely with that. It would be no use for beauty, say, to fake up a few numerical attributes (expressing for instance the ideal proportions of symmetry) in the hope of thereby gaining admission into the portals of science and carrying on an aesthetic crusade within. It would find that the numerical aspects were duly admitted, but the aesthetic significance of them left outside. So also entropy is admitted in its numerical aspect; if it has as we faintly suspect some deeper significance touching that which appears in our consciousness as purpose (opposed to chance), that significance is left outside. These fare no worse than mass, distance, and the like which surely must have some significance beyond mere numbers; if so, that significance is lost on their incorporation into the scientific scheme—the world of shadows.

Entropy is associated with the number of random microstates consistent with macroscopic state of the system. Entropy increases as a system spontaneously evolves toward thermodynamic equilibrium, and the system settles into an increasingly complex configuration. This shall also mean that the system is becoming increasingly quantized. Thus, we may find a quantitative measure of quantization by studying entropy.

You may be inclined to regard my insistence that entropy is something excluded from the inventory of microscopic contents of the world as word-splitting. If you have all the individuals before you, their associations, arrangement and organisation are automatically before you. If you have the stars, you have the constellations. Yes; but if you have the stars, you do not take the constellations seriously. It had become the regular outlook of science, closely associated with its materialistic tendencies, that constellations are not to be taken seriously, until the constellation of entropy made a solitary exception. When we analyse the picture into a large number of particles of paint, we lose the aesthetic significance of the picture. The particles of paint go into the scientific inventory, and it is claimed that everything that there really was in the picture is kept. But this way of keeping a thing may be much the same as losing it. The essence of a picture (as distinct from the paint) is arrangement. Is arrangement kept or lost? The current answer seems inconsistent. In so far as arrangement signifies a picture, it is lost; science has to do with paint, not pictures. In so far as arrangement signifies organisation it is kept; science has much to do with organisation. Why should we (speaking now as philosophers, not scientists) make a discrimination between these two aspects of arrangement? The discrimination is made because the picture is no use to the scientist—he cannot get further with it. As impartial judges it is our duty to point out that likewise entropy is no use to the artist—he cannot develop his outlook with it.

Entropy relates to the complexity of arrangements within the system, whereas, quantization relates to the macroscopic structure of the system.

I am not trying to argue that there is in the external world an objective entity which is the picture as distinct from the myriads of particles into which science has analyzed it. I doubt if the statement has any meaning; nor, if it were true, would it particularly enhance my esteem of the picture. What I would say is this: There is a side of our personality which impels us to dwell on beauty and other aesthetic significances in Nature, and in the work of man, so that our environment means to us much that is not warranted by anything found in the scientific inventory of its structure. An overwhelming feeling tells us that this is right and indispensable to the purpose of our existence. But is it rational? How can reason regard it otherwise than as a perverse misrepresentation of what is after all only a collection of atoms, aether-waves and the like, going about their business? If the physicist as advocate for reason takes this line, just whisper to him the word Entropy.

The macroscopic picture emerging from microscopic complexity of entropy is quantization. Both entropy and quantization can be viewed objectively. There is nothing subjective about them.

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