Is Mathematics the Real Reality?
Mathematics
is the language with which God wrote the universe.—Galileo Galilei1
When we ask the question seen in the title of
this chapter, what are we really trying to ascertain? We are asking whether
mathematics is ultimately that which is true, actual, real in the sense that it
would be evident even to a being possessing Absolute Perspective (which we, of
course, cannot know with any certainty). We are asking whether mathematical
realities would still exist even if there were no space-time or energy-matter.
We are asking whether what humans interpret as mathematics is a stand-alone phenomenon, something that
requires the existence of nothing else to serve as a point of reference. We are
trying to imagine ourselves on an expedition to the heart of things, so to
speak, stripping away all definitions that depend solely on human perception,
penetrating layer after layer of intellectual underbrush, going for that which
would be true at any time, in any place, whether it was being
perceived or not. We are seeking something that is permanent, invariant,
Universal in the true sense of the word, and unquestionably real. That’s what
we’re looking for, and that’s what mathematicians devote their lives to.
And that to which mathematicians devote their
professional lives seems to be the area of human study most removed from the
vagaries of human judgment, an area which seems to exemplify “objectivity”
itself. Of course, some figures in the history of mathematics have seen it as a
mystical door into the world of metaphysics. Pythagoras is the example that
most readily comes to mind. But for the most part, mathematicians are a
level-headed group of individuals not given to making mystical pronouncements
about the magical qualities of numbers.
Mathematics is a tool that can seemingly lay bare
the nature of the physical world down to its deepest levels. Mathematics, in
the words of Eugene P. Wigner, possesses an “unreasonable effectiveness” in scientific
disciplines. It was Wigner’s opinion that the principal task of mathematics is
the formulation of concepts, for which the genius and ingenuity of
mathematicians can discover uses and applications. Wigner pointed out that
mathematics is especially important in physics and that the deeper into physical reality physicists push, the
more these scientists rely on the concepts devised by mathematicians to both
understand and express that reality.3 It would seem inarguable that
the Universe’s nature can best be described through the application of
mathematical thought.
But what is mathematical thought? And
what is mathematics itself? Is it pure logic? Is it an act of mental
construction (intuition)? A formal system for demonstrating propositions, the
goal of which is complete consistency? The study of number, relationship,
change, and quantity? It is telling that
there is no real consensus, even among the philosophers of mathematics, about
the exact subject matter of the discipline itself. This makes an analysis of
its ultimate nature problematic.
Are mathematicians inventing mathematical forms? If this is true, the study of
mathematics is simply another emergent aspect of human consciousness, a
particularly elaborate psychological construct, no different in nature from any
other produced by our brains. Alternatively, are mathematicians engaged not in
“creating” mathematical principles but rather in discovering principles which seem to be inherent in the fabric of
reality itself (although the discovery of such principles may demand creative
and imaginative thinking of the kind Wigner described)? If this is the case, it
might be said that when we are engaged in mathematical thought we are closer to
touching the “true essence” than in any other human endeavor. More generally,
when we are thinking mathematically, we are perhaps engaged in a type of
thought, a method of analysis which, although expressed in our own unique
cultural symbols, might be one that would be familiar to any intelligent life
form anywhere in the Universe. Those who designed and installed the famous
plaque that went on the Pioneer 10 spaceship in 1972 thought so; the relative
distances between the planets in our solar system are depicted in binary.4
The chief issue in the philosophy of mathematics
(as it appears to this layman) is: Do numbers, and objects which are solely
described by mathematics, objectively
exist? Do mathematical objects exist outside space and time? Are
mathematical objects real in the sense that Plato’s ideal forms are purported
to be real? (As we will see later, Plato postulated that there are ideal forms
of all things and these forms are the true reality rather than the reality
presented to us by our senses.) Indeed, it might fairly be said that many
mathematicians tend toward Platonism in their thinking. The concepts and objects with which they work
are so reliable, so consistent, and so applicable to a wide range of problems,
that they often appear to be real in the ontological sense.
Bertrand Russell had very definite opinions on
this matter. In an essay from 1904 he wrote:
The truth
is that, throughout logic and mathematics, the existence of the human or any
other mind is totally irrelevant; mental processes are studied by means of
logic, but the subject-matter of logic does not presuppose mental processes,
and would be equally true if there were no mental processes. It is true that,
in that case, we should not know logic; but our knowledge must not be
confounded with the truths which we know, and in the case of logic, although
our knowledge of course involves mental processes, that which we know does not
involve them. Logic will never acquire its proper place among the sciences
until it is recognized that a truth and the knowledge of it are as distinct as
an apple and the eating of it.5
Kurt Gödel, one of the giants of twentieth
century mathematics, was a mathematical Platonist of the first order. In a 1995
paper describing the evolution of his thought, Gödel’s position is expressed as
follows:
Speaking
quite generally, philosophers often talk as if we all know what it is to be a
realist, or a realist about a particular domain of discourse: realism holds
that the objects the discourse talks about exist, and are as they are,
independently of our thought about them and knowledge of them, and similarly
truths in the domain hold independently of our knowledge. One meaning of the
term “platonism” which is applied to Gödel (even by himself) is simply realism
about abstract objects and particularly the objects of mathematics.
The
inadequacy of this formulaic characterization of realism is widely attested,
and the question what realism is is itself a subject of philosophical
examination and debate. One does find Gödel using the standard formulae. For
example in his Gibbs lecture of 1951, he characterizes as “Platonism or
‘Realism’ ” the view that “mathematical objects and facts (or at least
something in them) exist independently of our mental acts and decisions”… and
that “the objects and theorems of mathematics are as objective and independent
of our free choice and our creative acts as is the physical world”6
Gödel was adamant in
his insistence that mathematical objects were not created by humans and exist
fully independently of any human intuition of them. This mode of thought even
takes on a theological dimension for some people. To them, mathematical axioms
and propositions are to be found in the “Mind of God”, from whence they find
their way into our world.7
In response to such thinking, Mario Livio has
posed an interesting conjecture. It is his contention that the question of
whether mathematics is discovered or created is misleading. He argues that it
is, in part, both—that some of it has
been discovered and some of it created. Livio uses Euclid’s definition of the
Golden Ratio, which is (1 + √5) /2 = 1.6180339887… , as an example of something
that mathematicians created rather
than discovered. Livio recognizes
that the Golden Ratio pops up in several places—the nature of pentagrams, the
construction of pentagons, aspects of the Fibonacci sequence (1, 1, 2, 3, 5, 8,
13, 21, 34, 55, etc.)—but he argues that “Euclid’s inventive act singled out
this ratio and attracted the attention of mathematicians to it.”8 He adds that in China and India no such ratio
was invented and it had no effect on mathematical research in those regions. He
contends that triangles, parallelograms, prime numbers, and many other examples
were concepts that were invented, but
that the theorems that are used to
describe them were discovered.9
More broadly, philosophers
of mathematics have posed key questions aimed at addressing the issue of
whether mathematical entities exist in some timeless, dimensionless reality.
Some have asked, do all mathematical entities correspond to, describe, or apply
to actual entities in the known Universe? Can we say that if a thing can be
described mathematically that it must
exist, by necessity? In a related manner, doubters of mathematical Platonism
have asked, is the physical world contained within mathematics, or is mathematics
contained within the physical world? In other words, does the ultimate nature
of actual, finite physical reality describe the limits of mathematics? Is the
ability to manipulate mathematical concepts and symbols, made possible by the
evolution of the more advanced regions of the cerebral cortex, the final and
definitive method by which physical reality may be apprehended?
And in relation to this there is the view of
mathematician Michael Atiyah (quoted by Mario Livio) that our mathematics
reflects our unique experience of the physical world. Atiyah points out that
had the Universe been a one-dimensional entity that no concept of geometry
could have developed, and he further points out that an animal that never
encountered any other objects would have no concept of number (for example one
living in isolation in the deep ocean). So if the human perception of physical
reality were different, would the human understanding of mathematics be
different?10
Others who doubt that mathematical objects exist
in their own realm have asked, if mathematical objects have their own
independent existence, and do not need to be instantiated (represented in some
concrete form) in any way, how can they be known to mathematicians, who are
instantiated, and moreover, how can these objects be manipulated by
mathematicians?11
Is it right to say that mathematical entities
exist in a Platonic sense, or is it more accurate to say that they represent
ways of seeing reality that any rational creature would have to perceive? In Gödel,
Escher, Bach Douglas Hofstadter asks whether every world that we can
imagine would have to have an identical mathematics to ours. Hofstadter answers
this question by saying that although not all conceivable worlds would necessarily use Euclidean geometry, for
example (since non-Euclidean geometries do exist), any conceivable world would
have to have a mathematics based on a foundation which at the very least
included logic. And of course, in any world we can imagine, Hofstadter says,
such propositions as “1+1=2” and “the number of prime numbers that exists is
infinite” must, by logical necessity, be true.12
Why does mathematics work? Why can it be said
that even God himself (if such an entity exists) cannot make 2+2 equal anything
but four? Why are mathematical theorems, once demonstrated, beyond all possible
contradiction? These propositions, once uncovered, are regarded as eternal
verities, expressions which have always been
true, which will always be true, and
which must be true in any conceivable reality. Indeed, why does it seem that
mathematical reality is the ultimate boundary between the logically possible
and the logically impossible? We are reduced, ultimately, to saying that
mathematical truths simply are. They
appear to be the most fundamentally true things which
exist, the foundation upon which everything else must rest. And mathematics as a discipline does not depend on
empiricism. Mathematical principles are deduced through the operations of logic
and what may be called the mastering of chains of reasoning by means of the
correct ordering of propositions, propositions which can only take one correct
form. Moreover, it would appear that mathematics can even utilize numbers which
do not exist on the number line, and can in fact use them to describe aspects
of physical reality. Mathematician (and investigator of the nature of
consciousness) Peter Russell expresses it like this:
Mathematics… is
purely a creation of the mind. Mathematics is that body of knowledge that is
arrived at by pure reason, and does not rely upon any observations of the
phenomenal world. It is free from the limitations imposed by the particular way
human minds create their experience of the underlying. As such it is probably
the closest the human mind can come to understanding the thing-in-itself.
Russell goes on to describe the tremendous utility of a
completely imaginary number: the square root of -1, designated simply as i.
From this arose a new
and even larger set of numbers, the so-called "complex" numbers, that
were a combination of real and imaginary numbers. And these, it turned out were
invaluable in helping mathematicians solve equations that had no solution in
the realm of real numbers. Moreover the solutions applied to the real world.
Out of this panoply
of numbers a most remarkable and intriguing relationship appeared. The
irrational number "pi", the irrational number "e", and the
imaginary number "i", come together in one of simplest equations
ever; "e to the power of i times pi = -1".
This simple equation
is the basic equation of any wave motion. Every wave from a wave on water, the
air waves coming from a violin string, to light waves, can be expressed as a
combination of simple equations of this form. It also expresses the orbits of
the planets, the swing of a pendulum and the oscillation of an atom. In fact,
every single motion in the cosmos can ultimately be reduced to an equation of
this form. The whole of quantum physics depends upon it. If mathematicians had
not discovered this most remarkable relationship, the strange story of the
quantum would never have been told.
And all of this
without a single empirical observation. No wonder then, that in the end all
science comes down to mathematics. The very fact that it is not based upon
phenomena, is why it is probably the best approximation to the underlying
reality we have. 13
The argument made by Peter Russell is certainly a
compelling one, but the heart of the matter is, to my way of thinking, this:
scientists can describe the most fundamental levels of physical reality only
through the use of mathematics. But is there a difference between a thing in
itself and the description of that
thing? To say that mathematics is an approximation
of the underlying reality borders on saying that the underlying reality is somehow fundamentally a perspective or a method.
To paraphrase something which I believe Bertrand Russell said about
electricity, mathematics isn't a thing; it
is a way in which things behave. Things behave in a
mathematically-describable way. But does that really get us closer to what
things ultimately are? If by saying
mathematics is an approximation of the underlying reality, does Dr. Russell
mean that the utility of mathematics argues for its existence as a stand-alone
entity? I obviously don’t have the
background to make these arguments in a mathematically sophisticated manner.
But I wonder if we are conflating reality itself with its description.
Still, it must be admitted that the number of
places i, e, and pi (π)
can be used is amazing. Euler’s
number, e, (2.718281828459045… ), is the most important mathematical
constant in existence.14 Calculus, one of the most powerful methods
by which the world can be examined, uses it constantly. And the fact that π, an irrational number (meaning that it can be carried
out to an infinite number of places) is used to calculate the area of a finite
space (the area of a circle) seems to say something about the essential mystery of numbers. The very fact that
there are constants, and many of
them, in mathematics, and that their application is completely invariant, would
seem to demonstrate that these constants represent fundamental aspects of the
real. (But again—are the constants invented concepts described by discovered
axioms?) Further, there are countless mathematically regular patterns in nature
(see the chapter entitled Patterns, Cycles and Shapes) and it would seem as
if physical reality is saturated with such patterns. All of this, combined with
the extraordinary usefulness of mathematics, would seem to argue for the
primacy of mathematics as the real reality.
But even if we were
to grant that mathematics is more than the description of reality, can we ask
if mathematics is reality itself, or is it rather the only non-emergent level of reality? The two are not the same thing, in
my opinion. The non-emergent level of reality is necessary, but is it
sufficient? And what of the limits of mathematical description? If Gödel, the
über-Platonist, has proven the incompleteness of mathematics, which is to say
the inability of mathematics to either prove or disprove every possible
statement in number theory, does that undermine in some way the claim that
mathematics constitutes its own world? How could any ultimate reality be
incomplete in any way, or be vulnerable to any uncertainty? (It could be
replied, I suppose, that uncertainty is an inevitable and inherent feature of
ultimate reality.) And what of the limitations of mathematics in other areas? Since
only the collective behavior of particles at the quantum level can be
predicted, and the behavior of individual particles cannot be predicted, does
this demonstrate the limits of mathematical description, and therefore weaken
the claim that mathematics is “the thing in itself”?
Even granting that mathematical language is more
precise than ordinary human language, it still must be grasped within the
confines of the human animal’s brain. Since that brain is inherently limited,
can we know with certainty that we are perceiving mathematical propositions with complete accuracy? Even
more, can we know with certainty that the mathematical propositions flowing
from the variety of specialties within mathematics are all congruent with each
other, and are all describing, ultimately, the same reality? There are now
several thousand categories and subcategories within mathematics. How can it
possibly be known with certainty that none of the theorems of some arcane
sub-specialty contradict those of another? (A mathematician might respond that
if those studying these fields use the methods of reasoning taught by
mathematics, that there should be no inconsistencies, incongruities, or
contradictions at all. But can this be known?)
Further, since mathematics can be used to describe things that do not exist
(such as planetary epicycles or the ether), what does that say about claims
that mathematics rests on fundamental truth? (Here a mathematician might argue
that were there actually such things
as planetary epicycles they would have
to behave in the ways described by mathematics.) And then there is the world of
the intangible.
If we assume certain emotional
states are real in the sense that they are experienced in consciousness, even
if we can define: A. the specific region of the brain from which the emotion is
emanating (biological origin) B. the chemical composition of the
neurotransmitters involved in the perception of the emotion (chemical origin)
and the collective action of the subatomic particles composing the
neurotransmitters (physical origin), have we described the emotional state? Or
could an observer of the emotional state
only understand it by referencing his
or her own experience of it? If a person has never been angry, for example, he
or she might be able to look at the pattern of subatomic particle behavior,
neurotransmitter action, and neuronal activity in a person and say, “The person
experiencing these things is currently displaying an affect which I am told is
anger.” But such an observer cannot know
the experience of the angry person, any more than a color blind individual
could know the experience of color perception merely by analyzing the light
waves by which it is conveyed and the cones of the retina by which those waves
are perceived. Mathematics cannot describe the whole of human reality because
much of that reality is clearly emergent,
is clearly more than the sum of its parts. In a sense, breaking things down to
their mathematical descriptions is severely reductionistic in nature. The
quantum probability waves we encountered in the previous chapter by themselves
tell us nothing. It is only when they undergo decoherence that they have
meaning for us, and it is only when many stages of emergence have been “piled
up on top of each other” that human reality emerges. Mathematical analysis by itself is insufficient to the
understanding of reality.
And the attempt to “mathematize”
all aspects of the human experience could lead to disaster. Philip J. Davis and
Reuben Hersh explain it like this:
Whenever anyone writes down an equation that explicitly or implicitly
alludes to an individual or a group of individuals, whether this be in
economics, sociology, psychology, medicine, politics, demography, or military
affairs, the possibility of dehumanization exists. Whenever we use
computerization to proceed from formulas and algorithms to policy and to
actions affecting humans, we stand open to good and evil on a massive scale. What is often not pointed out is that this
dehumanization is intrinsic to the fundamental intellectual processes that are
inherent in mathematics. [Emphasis in the original]15
So what, in summary can we say? The methodology
of mathematics is clearly indispensable to an examination of physical reality,
but not all (or even most) of human social or cultural reality is amenable to
its methods. It would be possible, perhaps, to quantize all the variables that
affect human history, but any attempt to predict the future course that such
variables might lead to could only be described in the “soft” terms of
probability, where the boundaries are hazy and indefinite. Mathematics cannot
be used to decide aesthetic questions (although it can explain, in conjunction with evolutionary psychology, why
humans seem to like certain shapes and ratios better than others), nor can it
be used to explain the appeal of literature. Mathematics cannot, in isolation,
deal with moral or ethical questions, even if its methods can be used to help
lay out the consequences of human decisions. (“If you do x, then a, b, and c
are more probable.”) Mathematics cannot explain love, cannot quantify despair,
cannot measure devotion, cannot explain the unfolding of human history, and
cannot lay bare all the mysteries of human psychology. All of these phenomena
could, perhaps, be analyzed
mathematically, but they cannot be experienced
in that way. Having said that, therefore, let us return to the original
question: is mathematics the real reality, that which would exist after all
else was stripped away? I can only give my naïve, non-mathematician’s response.
Perhaps it would be best to say that reality
isn’t mathematics itself. It is,
rather, a set of interrelationships and space-time phenomena that are
explicable in mathematical terms. It
might be that the number 2 does not exist in any Platonic, metaphysical realm,
possessing an independent reality. Rather, it may be that the real reality has
aspects that when perceived and analyzed by conscious minds (from any planet in
any solar system in any galaxy), cause the number 2 and all the relationships
it has to other points on the number line to manifest themselves. This is not
philosophical idealism—I am not saying that the fundamental nature of reality
does not exist except when we are attempting to perceive it—but rather that
numbers, geometric figures, etc., are interpretations
of the real reality’s links to us, in much the same way that hearing is an
interpretation of energies which exist independently but are not interpreted as
sound until they reach the physical structures found in ears. There is
something about the real reality, therefore, that when we look at it, can only be interpreted as the number 2.
Bearing this in mind, therefore, let us turn to
the realms of randomness and probability, both aspects of mathematical reality,
and both features more ubiquitous than humans ordinarily perceive.
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