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عدد الرسائل : 1500
الموقع : center d enfer
تاريخ التسجيل : 26/10/2009
وســــــــــام النشــــــــــــــاط : 6
 | | The way things are at a time t | |
The typical explication of determinism fastens on the state of the (whole) world at a particular time (or instant), for a variety of reasons. We will briefly explain some of them. Why take the state of the whole world, rather than some (perhaps very large) region, as our starting point? One might, intuitively, think that it would be enough to give the complete state of things on Earth, say, or perhaps in the whole solar system, at t, to fix what happens thereafter (for a time at least). But notice that all sorts of influences from outside the solar system come in at the speed of light, and they may have important effects. Suppose Mary looks up at the sky on a clear night, and a particularly bright blue star catches her eye; she thinks “What a lovely star; I think I'll stay outside a bit longer and enjoy the view.” The state of the solar system one month ago did not fix that that blue light from Sirius would arrive and strike Mary's retina; it arrived into the solar system only a day ago, let's say. So evidently, for Mary's actions (and hence, all physical events generally) to be fixed by the state of things a month ago, that state will have to be fixed over a much larger spatial region than just the solar system. (If no physical influences can go faster than light, then the state of things must be given over a spherical volume of space 1 light-month in radius.)But in making vivid the “threat” of determinism, we often want to fasten on the idea of the entire future of the world as being determined. No matter what the “speed limit” on physical influences is, if we want the entire future of the world to be determined, then we will have to fix the state of things over all of space, so as not to miss out something that could later come in “from outside” to spoil things. In the time of Laplace, of course, there was no known speed limit to the propagation of physical things such as light-rays. In principle light could travel at any arbitrarily high speed, and some thinkers did suppose that it was transmitted “instantaneously.” The same went for the force of gravity. In such a world, evidently, one has to fix the state of things over thewhole of the world at a time t, in order for events to be strictly determined, by the laws of nature, for any amount of time thereafter.In all this, we have been presupposing the common-sense Newtonian framework of space and time, in which the world-at-a-time is an objective and meaningful notion. Below when we discuss determinism in relativistic theories we will revisit this assumption. 2.3 ThereafterFor a wide class of physical theories (i.e., proposed sets of laws of nature), if they can be viewed as deterministic at all, they can be viewed as bi-directionally deterministic. That is, a specification of the state of the world at a time t, along with the laws, determines not only how things go after t, but also how things go before t. Philosophers, while not exactly unaware of this symmetry, tend to ignore it when thinking of the bearing of determinism on the free will issue. The reason for this is that we tend to think of the past (and hence, states of the world in the past) as done, over, fixed and beyond our control. Forward-looking determinism then entails that these past states—beyond our control, perhaps occurring long before humans even existed—determine everything we do in our lives. It then seems a mere curious fact that it is equally true that the state of the world now determines everything that happened in the past. We have an ingrained habit of taking the direction of both causation and explanation as being past—-present, even when discussing physical theories free of any such asymmetry. We will return to this point shortly.Another point to notice here is that the notion of things being determined thereafter is usually taken in an unlimited sense—i.e., determination of all future events, no matter how remote in time. But conceptually speaking, the world could be only imperfectly deterministic: things could be determined only, say, for a thousand years or so from any given starting state of the world. For example, suppose that near-perfect determinism were regularly (but infrequently) interrupted by spontaneous particle creation events, which occur only once every thousand years in a thousand-light-year-radius volume of space. This unrealistic example shows how determinism could be strictly false, and yet the world be deterministic enough for our concerns about free action to be unchanged. 2.4 Laws of natureIn the loose statement of determinism we are working from, metaphors such as “govern” and “under the sway of” are used to indicate the strong force being attributed to the laws of nature. Part of understanding determinism—and especially, whether and why it is metaphysically important—is getting clear about the status of the presumed laws of nature.In the physical sciences, the assumption that there are fundamental, exceptionless laws of nature, and that they have some strong sort of modal force, usually goes unquestioned. Indeed, talk of laws “governing” and so on is so commonplace that it takes an effort of will to see it as metaphorical. We can characterize the usual assumptions about laws in this way: the laws of nature are assumed to be pushy explainers. They make things happen in certain ways , and by having this power, their existence lets us explain why things happen in certain ways. (For a defense of this perspective on laws, see Maudlin (2007)). Laws, we might say, are implicitly thought of as the cause of everything that happens. If the laws governing our world are deterministic, then in principle everything that happens can be explained as following from states of the world at earlier times. (Again, we note that even though the entailment typically works in the future→past direction also, we have trouble thinking of this as a legitimate explanatoryentailment. In this respect also, we see that laws of nature are being implicitly treated as the causes of what happens: causation, intuitively, can only go past→future.)Interestingly, philosophers tend to acknowledge the apparent threat determinism poses to free will, even when they explicitly reject the view that laws are pushy explainers. Earman (1986), for example, advocates a theory of laws of nature that takes them to be simply the best system of regularities that systematizes all the events in universal history. This is the Best Systems Analysis (BSA), with roots in the work of Hume, Mill and Ramsey, and most recently refined and defended by David Lewis (1973, 1994) and by Earman (1984, 1986). (cf. entry on laws of nature). Yet he ends his comprehensive Primer on Determinism with a discussion of the free will problem, taking it as a still-important and unresolved issue. Prima facie this is quite puzzling, for the BSA is founded on the idea that the laws of nature are ontologically derivative, not primary; it is the events of universal history, as brute facts, that make the laws be what they are, and not vice-versa. Taking this idea seriously, the actions of every human agent in history are simply a part of the universe-wide pattern of events that determines what the laws are for this world. It is then hard to see how the most elegant summary of this pattern, the BSA laws, can be thought of as determiners of human actions. The determination or constraint relations, it would seem, can go one way or the other, not both.On second thought however it is not so surprising that broadly Humean philosophers such as Ayer, Earman, Lewis and others still see a potential problem for freedom posed by determinism. For even if human actions are part of what makes the laws be what they are, this does not mean that we automatically have freedom of the kind we think we have, particularly freedom to have done otherwise given certain past states of affairs. It is one thing to say that everything occurring in and around my body, and everything everywhere else, conforms to Maxwell's equations and thus the Maxwell equations are genuine exceptionless regularities, and that because they in addition are simple and strong, they turn out to be laws. It is quite another thing to add: thus, I might have chosen to do otherwise at certain points in my life, and if I had, then Maxwell's equations would not have been laws. One might try to defend this claim—unpalatable as it seems intuitively, to ascribe ourselves law-breaking power—but it does not follow directly from a Humean approach to laws of nature. Instead, on such views that deny laws most of their pushiness and explanatory force, questions about determinism and human freedom simply need to be approached afresh.A second important genre of theories of laws of nature holds that the laws are in some sensenecessary. For any such approach, laws are just the sort of pushy explainers that are assumed in the traditional language of physical scientists and free will theorists. But a third and growing class of philosophers holds that (universal, exceptionless, true) laws of nature simply do not exist. Among those who hold this are influential philosophers such as Nancy Cartwright, Bas van Fraassen, and John Dupré. For these philosophers, there is a simple consequence: determinism is a false doctrine. As with the Humean view, this does not mean that concerns about human free action are automatically resolved; instead, they must be addressed afresh in the light of whatever account of physical nature without laws is put forward. See Dupré (2001) for one such discussion. 2.5 FixedWe can now put our—still vague—pieces together. Determinism requires a world that (a) has a well-defined state or description, at any given time, and (b) laws of nature that are true at all places and times. If we have all these, then if (a) and (b) together logically entail the state of the world at all other times (or, at least, all times later than that given in (a)), the world is deterministic. Logical entailment, in a sense broad enough to encompass mathematical consequence, is the modality behind the determination in “determinism.”3. The Epistemology of DeterminismHow could we ever decide whether our world is deterministic or not? Given that some philosophers and some physicists have held firm views—with many prominent examples on each side—one would think that it should be at least a clearly decidable question. Unfortunately, even this much is not clear, and the epistemology of determinism turns out to be a thorny and multi-faceted issue. 3.1 Laws againAs we saw above, for determinism to be true there have to be some laws of nature. Most philosophers and scientists since the 17th century have indeed thought that there are. But in the face of more recent skepticism, how can it be proven that there are? And if this hurdle can be overcome, don't we have to know, with certainty, precisely what the laws of our world are, in order to tackle the question of determinism's truth or falsity?The first hurdle can perhaps be overcome by a combination of metaphysical argument and appeal to knowledge we already have of the physical world. Philosophers are currently pursuing this issue actively, in large part due to the efforts of the anti-laws minority. The debate has been most recently framed by Cartwright in The Dappled World (Cartwright 1999) in terms psychologically advantageous to her anti-laws cause. Those who believe in the existence of traditional, universal laws of nature are fundamentalists; those who disbelieve are pluralists. This terminology seems to be becoming standard (see Belot 2001), so the first task in the epistemology of determinism is for fundamentalists to establish the reality of laws of nature (see Hoefer 2002b).Even if the first hurdle can be overcome, the second, namely establishing precisely what the actual laws are, may seem daunting indeed. In a sense, what we are asking for is precisely what 19th and 20th century physicists sometimes set as their goal: the Final Theory of Everything. But perhaps, as Newton said of establishing the solar system's absolute motion, “the thing is not altogether desperate.” Many physicists in the past 60 years or so have been convinced of determinism's falsity, because they were convinced that (a) whatever the Final Theory is, it will be some recognizable variant of the family of quantum mechanical theories; and (b) all quantum mechanical theories are non-deterministic. Both (a) and (b) are highly debatable, but the point is that one can see how arguments in favor of these positions might be mounted. The same was true in the 19th century, when theorists might have argued that (a) whatever the Final Theory is, it will involve only continuous fluids and solids governed by partial differential equations; and (b) all such theories are deterministic. (Here, (b) is almost certainly false; see Earman (1986),ch. XI). Even if we now are not, we may in future be in a position to mount a credible argument for or against determinism on the grounds of features we think we know the Final Theory must have. 3.2 ExperienceDeterminism could perhaps also receive direct support—confirmation in the sense of probability-raising, not proof—from experience and experiment. For theories (i.e., potential laws of nature) of the sort we are used to in physics, it is typically the case that if they are deterministic, then to the extent that one can perfectly isolate a system and repeatedly impose identical starting conditions, the subsequent behavior of the systems should also be identical. And in broad terms, this is the case in many domains we are familiar with. Your computer starts up every time you turn it on, and (if you have not changed any files, have no anti-virus software, re-set the date to the same time before shutting down, and so on …) always in exactly the same way, with the same speed and resulting state (until the hard drive fails). The light comes on exactly 32µsec after the switch closes (until the day the bulb fails). These cases of repeated, reliable behavior obviously require some serious ceteris paribus clauses, are never perfectly identical, and always subject to catastrophic failure at some point. But we tend to think that for the small deviations, probably there are explanations for them in terms of different starting conditions or failed isolation, and for the catastrophic failures, definitely there are explanations in terms of different conditions.There have even been studies of paradigmatically “chancy” phenomena such as coin-flipping, which show that if starting conditions can be precisely controlled and outside interferences excluded, identical behavior results (see Diaconis, Holmes & Montgomery 2004). Most of these bits of evidence for determinism no longer seem to cut much ice, however, because of faith in quantum mechanics and its indeterminism. Indeterminist physicists and philosophers are ready to acknowledge that macroscopic repeatability is usually obtainable, where phenomena are so large-scale that quantum stochasticity gets washed out. But they would maintain that this repeatability is not to be found in experiments at the microscopic level, and also that at least some failures of repeatability (in your hard drive, or coin-flipping experiments) are genuinely due to quantum indeterminism, not just failures to isolate properly or establish identical initial conditions.If quantum theories were unquestionably indeterministic, and deterministic theories guaranteed repeatability of a strong form, there could conceivably be further experimental input on the question of determinism's truth or falsity. Unfortunately, the existence of Bohmian quantum theories casts strong doubt on the former point, while chaos theory casts strong doubt on the latter. More will be said about each of these complications below. | |
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