Problems and Beliefs

St. Brandon writes about problems in philosophy, but a lot of what he says seems applicable to physics as well.  In my field of quantum gravity, there's no experimental evidence so a lot of the back-and-forth has to do with identifying conceptual problems with different ideas.  It's not always easy to know which problems are fatal to a theory, and which should be viewed as an impetus to more research.

On a side note, we love to talk about the beliefs of scientific researchers (do you believe in string theory or loop quantum gravity or something else?) but in fact beliefs don't always directly affect how one does research.  The most important thing is what questions one thinks are worthy of further investigation.  Two researchers may be developing the exact same argument A, even though one person is trying to work out the consequences of idea X, while the other is trying to refute X by a reductio argument.  However, it is important to have enough flexibility of mind to realize when you have accidentally constructed an argument for the other side.

On the other hand, beliefs do matter indirectly for structuring research, because they help determine which problems you think are worthy of study, and what factors you take into consideration.  Also, they obviously help determine what conclusions you draw when you're done.  Beliefs about how one should structure an inquiry may be more important than beliefs about what the final conclusion should be.

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One Way Streets: Black Holes and Irreversible Processes

BioLogos has kindly published the first part of a 2-part series about thermodynamics and black holes.   The links are here:

One Way Streets: Black Holes and Irreversible Processes, Part 1
One Way Streets: Black Holes and Irreversible Processes, Part 2

For those seeking more information on this topic, I have also discussed it in more depth on my website: Introduction to Horizon Thermodynamics for Non-Physicists.

My previous contribution to BioLogos is about why God doesn't speak more clearly, and is available from BioLogos or on my website.

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Trip to Europe

I'm in the first week of a 5 week trip to Europe.  I'm in England and will be visiting France, England again, Germany, and Poland (where I'll be attending the GR20 conference in Warsaw).

Expect posting to be light to nonexistent.  However, if you leave comments, I'll try to eventually respond.

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True Justice

After writing about the death penalty recently, I was reflecting about the real meaning of Justice.  It's tempting to think that Justice refers to the thing which happens (or should have happened) in Law Courts.  And of course we hope that the laws and the "justice system" will work out in a way which is actually just.  However, there is a sense in which the justice system is a million miles away from true Justice, if we define Justice as harmonious reciprocal relationships.

Even if the justice system worked perfectly on its own terms, it would be a mistake to think that this is Justice.  The fact that crimes are committed (or else people are suing each other in civil courts) means that the harmonious relationships in society have already been disrupted.  Our Law Courts are, at best, a means for correcting injustice, and even then they can only do so in limited respects:  judges can restore property and restrain criminals, but they cannot change people's hearts to love each other again.

We call a hospital part of the "health-care system" not because lying in a hospital bed is Health, but because it is something we use to remedy sickness.  The best sort of Health is not needing to go to the hospital in the first place.

Let's see what the Prophet Zechariah has to say about this.  Someone came and asked him a question about what the (religious) law should be:

In the fourth year of King Darius, the word of the Lord came to Zechariah on the fourth day of the ninth month, the month of Kislev.  The people of Bethel had sent Sharezer and Regem-Melek, together with their men, to entreat the Lord by asking the priests of the house of the Lord Almighty and the prophets, “Should I mourn and fast in the fifth month, as I have done for so many years?”  (Zechariah 7:1-3, NIV)

Some context is important here.  The Jews had formerly been captured and exiled to Babylon, as a divine punishment for their sins.  Jerusalem and its Temple had been destroyed, and the fast in question commemorated that.

But now the Persians are in charge, and they have authorized the City and Temple to be rebuilt.  So the Bethelites have a natural question.  Do we have to still keep fasting or not?  The fast has become part of their religious practices, and they want to know whether it still applies to them.  What will Zechariah tell them?

Religious people naturally trend into thinking of religion as a certain set of rules which have to be kept, as if it were a secular legal code and they just have to stay on the right side of the law.  They want to know which way God wants things to be—but in fact either Yes or No would be misleading, because God wants a different sort of thing entirely:

Then the word of the Lord Almighty came to me:  “Ask all the people of the land and the priests, ‘When you fasted and mourned in the fifth and seventh months for the past seventy years, was it really for me that you fasted? And when you were eating and drinking, were you not just feasting for yourselves? (7:4-6)

Stop asking whether you should fast or feast—it's the wrong question.  Instead ask why you were fasting, and why you were feasting.  Was it really for God, or was it just to mourn your own sorrows and celebrate yourself?

And the word of the Lord came again to Zechariah: “This is what the Lord Almighty said: ‘Administer true justice; show mercy and compassion to one another.  Do not oppress the widow or the fatherless, the foreigner or the poor. In your hearts do not think evil of each other.’ ” (7:8-10)

The Lord replaces the people's question with a different command—do justice, resuce the oppressed.  THIS is the point of all of the religious rules, not which days are appropriate for fasting.  This is reiterated later:

“These are the things you are to do: Speak the truth to each other, and render true and sound judgment in your courts; do not plot evil against each other, and do not love to swear falsely. I hate all this,” declares the Lord.  (8:15-17)

There is indeed a role for Law Courts in this notion of Justice.  Zechariah was speaking to a broken society which had lost its bearings, which needed legal stability and fair dealing in order for any reconstruction to occur.  But the requirement of Justice goes deeper than just institutions.  The Just person is not just characterized by legal justice but by honesty and integrity in all of his dealings.

The Law Courts are a means and not an end.  What end it is a means towards may be seen in this beautiful passage:

This is what the Lord Almighty says: “Once again men and women of ripe old age will sit in the streets of Jerusalem, each of them with cane in hand because of their age.  The city streets will be filled with boys and girls playing there.”

This is what the Lord Almighty says: “It may seem marvelous to the remnant of this people at that time, but will it seem marvelous to me?” declares the Lord Almighty.  (8:4-6)

We have now nearly ascended the treacherous craggy slopes of Mount Justice.  Peering into the misty summit, upon which the Earthly Paradise is located, what do we see?  Children playing games with each other!  And sentimental elders looking on and reminiscing.

We do not see here the perfect restoration of body at the Resurrection, but we see the highest vision of Justice between humans beings which any society here and now can attain.  Doubtless the children sometimes accuse each other of cheating.  But the ideal of neighborliness is there, which is indeed the point of the command to Love your Neighbor.  This is Justice.

There is also a harmonious relation of the entire people to God:

This is what the Lord Almighty says: “I will save my people from the countries of the east and the west.  I will bring them back to live in Jerusalem; they will be my people, and I will be faithful and righteous to them as their God.”  (8:7-8)

This is Justice too.  The establishment of a truly just earthly society (harmony between human beings) requires also a correct relation to the God who works justice and righteousness in the earth:

This is what the Lord Almighty says: “You who now hear these words spoken by the prophets who were there when the foundations were laid for the house of the Lord Almighty, let your hands be strong so that the Temple may be built.  Before that time there were no wages for man or beast.  No one could go about his buisness safely because of his enemy, for I had turned every man against his neighbor.  But now I will not deal with the remnant of this people as I did in the past,” declares the Lord Almighty.

“The seed will grow well, the vine will yield its fruit, the ground will produce its crops, and the heavens will drop their dew. I will give all these things as an inheritance to the remnant of this people.”  (8:9-12)

God, humans, animals, the environment; all harmoniously related.  This is Justice.

Once the Temple is established (not just as a building but in our hearts) then there is a bond between neighbors which allows children to play safely in the streets.  Humans and animals can be fed for their work, because they are treated fairly.  Commerce is possible because people don't need to be afraid of aggressors (this is why the Law Courts aren't optional).  Responsible cultivation of Nature is possible because the Temple trains us that things which belong to God are sacred.

Only then does the Prophet return to the question of fasting:

This is what the Lord Almighty says: “The fasts of the fourth, fifth, seventh and tenth months will become joyful and glad occasions and happy festivals for Judah. Therefore love truth and peace.”

This is what the Lord Almighty says: “Many peoples and the inhabitants of many cities will yet come, and the inhabitants of one city will go to another and say, ‘Let us go at once to entreat the Lord and seek the Lord Almighty. I myself am going.’ And many peoples and powerful nations will come to Jerusalem to seek the Lord Almighty and to entreat him.”

This is what the Lord Almighty says: “In those days ten people from all languages and nations will take firm hold of one Jew by the hem of his robe and say, ‘Let us go with you, because we have heard that God is with you’.”  (8:18-23)

Real Justice is attractive, and causes celebration and emulation.  It is no longer a question of rules, but of God's promises.  Whether or not you abstain from anything else, abstain from injustice.  Days for producing Justice are always festivals.  Therefore, rejoice always whatever you do.

Posted in Ethics, Politics, Theology | Leave a comment

The Connection

Suppose we have a field \Phi in a curved spacetime, and we want to know how fast it is changing as you move in some direction in space or time.  Because there is more than one possible direction to move in, we have to select a vector \delta x^a which tells us which direction in the coordinate space x^a to move in (remember, x^a stands for a list of all 4 spacetime coordinates.)  Then we can calculate it by taking a partial derivative.  If your calculus is rusty, the partial derivative \partial_a is defined by:

 \delta x^a\, \partial_a \Phi = \lim_{\epsilon \to 0} \frac{\Phi(x^a + \epsilon\,\delta x^a) - \Phi(x^a)}{\epsilon}.

In other words, we compare the value of \Phi at two different points (x^a and x^a + \epsilon\,\delta x^a).  As \epsilon gets smaller, these two points get closer and closer together, so the values of \Phi typically get more and more similar, but because we divide by \epsilon we end up with a nonzero answer in the limit.  I've written \partial_a instead of (\partial / \partial x^a) because I'm lazy.

That was the formula for the partial derivative in a particular direction \delta x^a (which is itself a list of 4 numbers).  If we want to have a list of all 4 possible partial derivatives at each point, we can just write \partial_a \Phi without the \delta x^a.  This is the partial derivative covector, where a covector is a thing which eats a vector (like v^a) and spits out a number.  That's almost the same thing as a vector, but not quite, which is why its index is downstairs instead of upstairs.  (You can convert between covectors and vectors by using the metric, e.g. \partial_b \Phi = g_{ab} \partial^a \Phi, where as usual we sum over all 4 possible values of the index.)

Now, \Phi was a scalar field, meaning that it didn't have any indices attached to it.  What if we tried to do the same trick with some vector field v^a (or a covector v_a)?  Well, nothing stops us from taking the partial derivative of a vector in the exact way:

 \delta x^a\, \partial_a v^b = \lim_{\epsilon \to 0} \frac{v^b(x^a + \epsilon\,\delta x^a) - v^b(x^a)}{\epsilon}.

Unfortunately, this turns out to be a stupid thing to do.  The problem is that (before we take the limit) it involves comparing two vectors at different points.  But in a curved spacetime, it doesn't make sense to talk about the same direction at different points, because coordinates are arbitrary.  There's no particular sense in comparing the "t" component of a vector at a point x_1 with the "t" component of a vector at another point x_2, because the definition of "t" is arbitrary.  If you change the coordinate system at x_2 but not x_1 you'll get confused.

In a curved spacetime, you can only compare vectors at different points if you select a specific path to go between the two points.  You can then drag (or if you prefer, parallel transport) the vector along this path, but if you choose a different path you might get a different answer.

Well here, because the points are really close, there's an obvious path to pick.  Since spacetime looks flat when you zoom up really close, you can just parallel transport along the very short straight line connecting the two points.  This allows you to relate the coordinate system at the starting point x_1 to the destination point x_2.  Thus, when we take the derivative, we want to compare v^a(x_1) not to the same coordinate component of v^a(x_2), but to the parallel translated component of the vector.  When we do this, we get the covariant derivative, defined as follows: \nabla_a:

\nabla_a v^b = \partial_a v^b + \Gamma^{b}_{ac} v^c.

Well, that's not very useful until I tell you what capital gamma means.  It's called the Christoffel symbol or the connection, and it tells us how to parallel transport vectors by an infinitesimal amount.  Basically if you take a vector pointing in the c direction and drag it a little bit in the a direction, then \Gamma^{b}_{ac} says how much your vector ends up shifting in the b direction, relative to your system of coordinates.  It turns out that the bottom two indices are symmetric: \Gamma^{b}_{ac} = \Gamma^{b}_{ca}.

Similarly, if you want to define the covariant derivative of a covector, you just have to attach the indices a little bit differently:

\nabla_a v_b = \partial_a v_b - \Gamma^{c}_{ab} v_c.

The minus sign comes in because covectors are the opposite of vectors, so they need to do behave oppositely under a coordinate change.  Or, if you have a complicated tensor with multiple upstairs or downstairs indices, you have to have a separate correction term involving \Gamma for each of the indices.  How tedious!  But, in the case of a scalar field \Phi, we get off scot free: the covariant and partial derivative are just the same.

If your spacetime is flat and you use Minkowski coordinates, then \Gamma = 0.  But even in flat spacetime you can have \Gamma \ne 0 if you use a weird coordinate system, like polar coordinates.

All of this is a little bit circular so far, since I haven't actually told you how to calculate \Gamma^{b}_{ac} yet.  It's just some thing with the right number of indices to do what it does.  In fact, you could choose to think of the connection \Gamma^{b}_{ac} as a fundamental field in its own right, in which case there would be no need to define it in terms of anything else.  But that is NOT what people normally do in general relativity.  Instead they define the connection in terms of the metric g_{ab}, because it turns out there is a slick way to do it.

We want to find a way to use the metric to compare things at two different points.  In other words, the metric is a sort of standard measuring stick we want to use to see how other things change.  But obviously the metric cannot change relative to itself.  (If you define a yard as the length of a yardstick, then other things can change in size, but the stick will always be 1 yard by definition.)  Therefore, the covariant derivative of the metric itself is zero: \nabla_c g_{ab} = 0.  But if we write out the correction terms we get:

\nabla_c g_{ab} = \partial_c g_{ab} - \Gamma^{d}_{bc} g_{ad} - \Gamma^{d}_{ac} g_{bd} = 0.

We can use this equation to solve for \Gamma in terms of the metric.  To do this, we just switch around the roles of the a, b, and c indices to get

\partial_a g_{bc} - \Gamma^{d}_{ac} g_{bd} - \Gamma^{d}_{ab} g_{cd} = 0.

and

\partial_b g_{ac} - \Gamma^{d}_{ab} g_{cd} - \Gamma^{d}_{bc} g_{ad} = 0.

By adding up two of these equations and subtracting the other, and dividing by two, one can prove that

\Gamma^{d}_{ab} g_{dc} = \frac{1}{2}(\partial_a g_{bc} + \partial_b g_{ac} - \partial_c g_{ab}).

We can then define \Gamma^{d}_{ab} directly as

\Gamma^{d}_{ab} = \frac{1}{2} g^{cd}(\partial_a g_{bc} + \partial_b g_{ac} - \partial_c g_{ab}).

To do that, we had to introduce something called the inverse metric g^{ab}.  You get this by writing the metric g_{ab} out as a matrix and inverting it.  (Technically we write g_{ab} g^{bc} = \delta^c_a where \delta^c_a is a very boring tensor which is always 1 if a and c are the same index, and 0 if they are different.)

So then, the connection (which allows us to transport vectors from place to place) can be written in terms of the first derivative of the metric.  We'll need to take a second derivative of the metric to get the curvature R^{a}_{bcd}, but that will be the subject of another post.

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