Category: consciousness

The Edwin Hubble Great Debate

The following is more than fascinating; it is an example of how far science has reached; both figuratively and literally.

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One large Milky Way galaxy or many galaxies? 100 years ago, a young Edwin Hubble settled astronomy’s ‘Great Debate’

The Andromeda galaxy helped Edwin Hubble settle a great debate in astronomy. Stocktrek Images via Getty Images

Chris Impey, University of Arizona

A hundred years ago, astronomer Edwin Hubble dramatically expanded the size of the known universe. At a meeting of the American Astronomical Society in January 1925, a paper read by one of his colleagues on his behalf reported that the Andromeda nebula, also called M31, was nearly a million light years away – too remote to be a part of the Milky Way.

Hubble’s work opened the door to the study of the universe beyond our galaxy. In the century since Hubble’s pioneering work, astronomers like me have learned that the universe is vast and contains trillions of galaxies.

Nature of the nebulae

In 1610, astronomer Galileo Galilei used the newly invented telescope to show that the Milky Way was composed of a huge number of faint stars. For the next 300 years, astronomers assumed that the Milky Way was the entire universe.

As astronomers scanned the night sky with larger telescopes, they were intrigued by fuzzy patches of light called nebulae. Toward the end of the 18th century, astronomer William Herschel used star counts to map out the Milky Way. He cataloged a thousand new nebulae and clusters of stars. He believed that the nebulae were objects within the Milky Way.

Charles Messier also produced a catalog of over 100 prominent nebulae in 1781. Messier was interested in comets, so his list was a set of fuzzy objects that might be mistaken for comets. He intended for comet hunters to avoid them since they did not move across the sky.

As more data piled up, 19th century astronomers started to see that the nebulae were a mixed bag. Some were gaseous, star-forming regions, such as the Orion nebula, or M42 – the 42nd object in Messier’s catalog – while others were star clusters such as the Pleiades, or M45.

A third category – nebulae with spiral structure – particularly intrigued astronomers. The Andromeda nebula, M31, was a prominent example. It’s visible to the naked eye from a dark site.

The Andromeda galaxy, then known as the Andromeda nebula, is a bright spot in the sky that intrigued early astronomers.

Astronomers as far back as the mid-18th century had speculated that some nebulae might be remote systems of stars or “island universes,” but there was no data to support this hypothesis. Island universes referred to the idea that there could be enormous stellar systems outside the Milky Way – but astronomers now just call these systems galaxies.

In 1920, astronomers Harlow Shapley and Heber Curtis held a Great Debate. Shapley argued that the spiral nebulae were small and in the Milky Way, while Curtis took a more radical position that they were independent galaxies, extremely large and distant.

At the time, the debate was inconclusive. Astronomers now know that galaxies are isolated systems of stars, much smaller than the space between them.

Hubble makes his mark

Edwin Hubble was young and ambitious. At the of age 30, he arrived at Mount Wilson Observatory in Southern California just in time to use the new Hooker 100-inch telescope, at the time the largest in the world.

A black and white photo of a man looking through the lens of a large telescope.
Edwin Hubble uses the telescope at the Mount Wilson Observatory. Hulton Archives via Getty Images

He began taking photographic plates of the spiral nebulae. These glass plates recorded images of the night sky using a light-sensitive emulsion covering their surface. The telescope’s size let it make images of very faint objects, and its high-quality mirror allowed it to distinguish individual stars in some of the nebulae.

Estimating distances in astronomy is challenging. Think of how hard it is to estimate the distance of someone pointing a flashlight at you on a dark night. Galaxies come in a very wide range of sizes and masses. Measuring a galaxy’s brightness or apparent size is not a good guide to its distance.

Hubble leveraged a discovery made by Henrietta Swan Leavitt 10 years earlier. She worked at the Harvard College Observatory as a “human computer,” laboriously measuring the positions and brightness of thousands of stars on photographic plates.

She was particularly interested in Cepheid variables, which are stars whose brightness pulses regularly, so they get brighter and dimmer with a particular period. She found a relationship between their variation period, or pulse, and their intrinsic brightness or luminosity.

Once you measure a Cepheid’s period, you can calculate its distance from how bright it appears using the inverse square law. The more distant the star is, the fainter it appears.

Hubble worked hard, taking images of spiral nebulae every clear night and looking for the telltale variations of Cepheid variables. By the end of 1924, he had found 12 Cepheids in M31. He calculated M31’s distance as a prodigious 900,000 light years away, though he underestimated its true distance – about 2.5 million light years – by not realizing there were two different types of Cepheid variables.

His measurements marked the end of the Great Debate about the Milky Way’s size and the nature of the nebulae. Hubble wrote about his discovery to Harlow Shapley, who had argued that the Milky Way encompassed the entire universe.

“Here is the letter that destroyed my universe,” Shapley remarked.

Always eager for publicity, Hubble leaked his discovery to The New York Times five weeks before a colleague presented his paper at the astronomers’ annual meeting in Washington, D.C.

An expanding universe of galaxies

But Hubble wasn’t done. His second major discovery also transformed astronomers’ understanding of the universe. As he dispersed the light from dozens of galaxies into a spectrum, which recorded the amount of light at each wavelength, he noticed that the light was always shifted to longer or redder wavelengths.

Light from the galaxy passes through a prism or reflects off a diffraction grating in a telescope, which captures the intensity of light from blue to red.

Astronomers call a shift to longer wavelengths a redshift.

It seemed that these redshifted galaxies were all moving away from the Milky Way.

Hubble’s results suggested the farther away a galaxy was, the faster it was moving away from Earth. Hubble got the lion’s share of the credit for this discovery, but Lowell Observatory astronomer Vesto Slipher, who noticed the same phenomenon but didn’t publish his data, also anticipated that result.

Hubble referred to galaxies having recession velocities, or speeds of moving away from the Earth, but he never figured out that they were moving away from Earth because the universe is getting bigger.

Belgian cosmologist and Catholic priest Georges Lemaitre made that connection by realizing that the theory of general relativity described an expanding universe. He recognized that space expanding in between the galaxies could cause the redshifts, making it seem like they were moving farther away from each other and from Earth.

Lemaitre was the first to argue that the expansion must have begun during the big bang.

The Hubble telescope, which looks like a metal cylinder, floating in space.
Edwin Hubble is the namesake for NASA’s Hubble Space Telescope, which has spent decades observing faraway galaxies. NASA via AP

NASA named its flagship space observatory after Hubble, and it has been used to study galaxies for 35 years. Astronomers routinely observe galaxies that are thousands of times fainter and more distant than galaxies observed in the 1920s. The James Webb Space Telescope has pushed the envelope even farther.

The current record holder is a galaxy a staggering 34 billion light years away, seen just 200 million years after the big bang, when the universe was 20 times smaller than it is now. Edwin Hubble would be amazed to see such progress.

Chris Impey, University Distinguished Professor of Astronomy, University of Arizona

This article is republished from The Conversation under a Creative Commons license. Read the original article.

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So wonderful that in this modern era we can read articles from distinguished scientists in the comfort of our own homes.

Picture Parade Four Hundred and Fifty-Three

My son, Alex, took the following photographs of the Aurora..

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They are fabulous. Especially so because as it happened we had mainly cloud cover here in Southern Oregon.

To close, here is an extract from yesterday’s BBC website:

On Thursday night, the stunning colours of the Northern Lights were visible once again even to the naked eye across much of the US.

Experts say the Northern Lights, or Aurora Borealis, are more visible right now due to the sun being at what astronomers call the “maximum” of its 11-year solar cycle.

What this means is that roughly every 11 years, at the peak of this cycle, the sun’s magnetic poles flip, and the sun transitions from sluggish to active and stormy. On Earth, that’d be like if the North and South Poles swapped places every decade. 

“At its quietest, the sun is at solar minimum; during solar maximum, the sun blazes with bright flares and solar eruptions,” according to Nasa, the US space agency.

The current 11-year cycle, the 25th since records began in 1755, started in 2019 and is expected to peak next year.

Ancient times

This attracted me very much, and I wanted to share it with you.

The opening paragraph of this article caught my eye so I read it fully. As it was published in The Conversation then that meant I could republish it.

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Centuries ago, the Maya storm god Huracán taught that when we damage nature, we damage ourselves

An illustration of K’awiil, the Maya god of storm, on pottery. K2970 from the Justin Kerr Maya archive, Dumbarton Oaks, Trustees for Harvard University, Washington, D.C.

James L. Fitzsimmons, Middlebury

The ancient Maya believed that everything in the universe, from the natural world to everyday experiences, was part of a single, powerful spiritual force. They were not polytheists who worshipped distinct gods but pantheists who believed that various gods were just manifestations of that force.

Some of the best evidence for this comes from the behavior of two of the most powerful beings of the Maya world: The first is a creator god whose name is still spoken by millions of people every fall – Huracán, or “Hurricane.” The second is a god of lightning, K’awiil, from the early first millennium C.E.

As a scholar of the Indigenous religions of the Americas, I recognize that these beings, though separated by over 1,000 years, are related and can teach us something about our relationship to the natural world.

Huracán, the ‘Heart of Sky’

Huracán was once a god of the K’iche’, one of the Maya peoples who today live in the southern highlands of Guatemala. He was one of the main characters of the Popol Vuh, a religious text from the 16th century. His name probably originated in the Caribbean, where other cultures used it to describe the destructive power of storms.

The K’iche’ associated Huracán, which means “one leg” in the K’iche’ language, with weather. He was also their primary god of creation and was responsible for all life on earth, including humans.

Because of this, he was sometimes known as U K’ux K’aj, or “Heart of Sky.” In the K’iche’ language, k’ux was not only the heart but also the spark of life, the source of all thought and imagination.

Yet, Huracán was not perfect. He made mistakes and occasionally destroyed his creations. He was also a jealous god who damaged humans so they would not be his equal. In one such episode, he is believed to have clouded their vision, thus preventing them from being able to see the universe as he saw it.

Huracán was one being who existed as three distinct persons: Thunderbolt Huracán, Youngest Thunderbolt and Sudden Thunderbolt. Each of them embodied different types of lightning, ranging from enormous bolts to small or sudden flashes of light.

Despite the fact that he was a god of lightning, there were no strict boundaries between his powers and the powers of other gods. Any of them might wield lightning, or create humanity, or destroy the Earth.

Another storm god

The Popol Vuh implies that gods could mix and match their powers at will, but other religious texts are more explicit. One thousand years before the Popol Vuh was written, there was a different version of Huracán called K’awiil. During the first millennium, people from southern Mexico to western Honduras venerated him as a god of agriculture, lightning and royalty.

A drawing showing a reclining god-like figure with a large snake around him.
The ancient Maya god K’awiil, left, had an ax or torch in his forehead as well as a snake in place of his right leg. K5164 from the Justin Kerr Maya archive, Dumbarton Oaks, Trustees for Harvard University, Washington, D.C.

Illustrations of K’awiil can be found everywhere on Maya pottery and sculpture. He is almost human in many depictions: He has two arms, two legs and a head. But his forehead is the spark of life – and so it usually has something that produces sparks sticking out of it, such as a flint ax or a flaming torch. And one of his legs does not end in a foot. In its place is a snake with an open mouth, from which another being often emerges.

Indeed, rulers, and even gods, once performed ceremonies to K’awiil in order to try and summon other supernatural beings. As personified lightning, he was believed to create portals to other worlds, through which ancestors and gods might travel.

Representation of power

For the ancient Maya, lightning was raw power. It was basic to all creation and destruction. Because of this, the ancient Maya carved and painted many images of K’awiil. Scribes wrote about him as a kind of energy – as a god with “many faces,” or even as part of a triad similar to Huracán.

He was everywhere in ancient Maya art. But he was also never the focus. As raw power, he was used by others to achieve their ends.

Rain gods, for example, wielded him like an ax, creating sparks in seeds for agriculture. Conjurers summoned him, but mostly because they believed he could help them communicate with other creatures from other worlds. Rulers even carried scepters fashioned in his image during dances and processions.

Moreover, Maya artists always had K’awiil doing something or being used to make something happen. They believed that power was something you did, not something you had. Like a bolt of lightning, power was always shifting, always in motion.

An interdependent world

Because of this, the ancient Maya thought that reality was not static but ever-changing. There were no strict boundaries between space and time, the forces of nature or the animate and inanimate worlds.

People walking through knee-deep water on a flooded street with building on either side and electric wires overhead.
Residents wade through a street flooded by Hurricane Helene, in Batabano, Mayabeque province, Cuba, on Sept. 26, 2024. AP Photo/Ramon Espinosa

Everything was malleable and interdependent. Theoretically, anything could become anything else – and everything was potentially a living being. Rulers could ritually turn themselves into gods. Sculptures could be hacked to death. Even natural features such as mountains were believed to be alive.

These ideas – common in pantheist societies – persist today in some communities in the Americas.

They were once mainstream, however, and were a part of K’iche’ religion 1,000 years later, in the time of Huracán. One of the lessons of the Popol Vuh, told during the episode where Huracán clouds human vision, is that the human perception of reality is an illusion.

The illusion is not that different things exist. Rather it is that they exist independent from one another. Huracán, in this sense, damaged himself by damaging his creations.

Hurricane season every year should remind us that human beings are not independent from nature but part of it. And like Hurácan, when we damage nature, we damage ourselves.

James L. Fitzsimmons, Professor of Anthropology, Middlebury

This article is republished from The Conversation under a Creative Commons license. Read the original article.

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It is such a powerful message, that when we damage nature, we damage ourselves.

But I am unaware, no we are both unaware of a solution, and there doesn’t appear to be a government desire to make this the number one topic.

Please, if there is anyone who reads this post and has a more positive message then we would be very keen to hear from you.

Picture Parade Four Hundred and Fifty-One

A few photographs from home.

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The three deer photos show them feeding from me putting out COB (corn, oats, barley) each morning soon after it is light.

Of course, typically the morning I took my camera out there were just four deer. Usually there between seven and fifteen and a couple of months ago a friendly stag in getting to the COB as I was pouring it out rubbed his right antler on my right leg.

Feeding my friends!

The Heart Wall in London

I love this!

I am writing this having listened to a programme on BBC Radio 4. (Was broadcast on Radio 4 on Tuesday, August 13th.) It shows how many, many people can have a really positive response to a dastardly negative occurrence such as the Covid outbreak or a pandemic.

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Photo by Nick Fewings on Unsplash

Why are those lost to COVID not formally memorialised? How politics shapes what we remember

Mark Honigsbaum, City, University of London

Every Friday, volunteers gather on the Albert Embankment at the River Thames in London to lovingly retouch thousands of red hearts inscribed on a Portland stone wall directly opposite the Houses of Parliament. Each heart is dedicated to a British victim of COVID. It is a deeply social space – a place where the COVID bereaved come together to honour their dead and share memories.

The so-called National Covid Memorial Wall is not, however, officially sanctioned. In fact, ever since activists from COVID-19 Bereaved Families for Justice (CBFFJ) daubed the first hearts on the wall in March 2021 it has been a thorn in the side of the authorities.

Featured in the media whenever there is a new revelation about partygate, the wall is a symbol of the government’s blundering response to the pandemic and an implicit rebuke to former prime minister Boris Johnson and other government staff who breached coronavirus restrictions.

As one writer put it, viewed from parliament the hearts resemble “a reproachful smear of blood”. Little wonder that the only time Johnson visited the wall was under the cover of darkness to avoid the TV cameras. His successor Rishi Sunak has been similarly reluctant to acknowledge the wall or say what might take its place as a more formal memorial to those lost in the pandemic.

Though in April the UK Commission on COVID Commemoration presented Sunak with a report on how the pandemic should be remembered, Sunak has yet to reveal the commission’s recommendations.

Lady Heather Hallett, the former high court judge who chairs the public inquiry into COVID, has attempted to acknowledge the trauma of the bereaved by commissioning a tapestry to capture the experiences of people who “suffered hardship and loss” during the pandemic. Yet such initiatives are no substitute for state-sponsored memorials.

What is remembered and what is forgotten?

This political vacuum is odd when you consider that the United Kingdom, like other countries, engages in many other commemorative activities central to national identity. The fallen of the first world war and other military conflicts are commemorated in a Remembrance Sunday ceremony held every November at the Cenotaph in London, for example.

But while wars lend themselves to compelling moral narratives, it is difficult to locate meaning in the random mutations of a virus. And while wars draw on a familiar repertoire of symbols and rituals, pandemics have few templates.

For instance, despite killing more than 50 million globally, there are virtually no memorials to the 1918-1919 “Spanish” influenza pandemic. Nor does the UK have a memorial to victims of HIV/AIDS. As the memory studies scholar Astrid Erll puts it, pandemics have not been sufficiently “mediated” in collective memory.

As a rule, they do not feature in famous paintings, novels or films or in the oral histories passed down as part of family lore. Nor are they able to draw on familiar cultural materials such as poppies, gun carriages, catafalques and royal salutes. Without such symbols and schemata, Erll argues, we struggle to incorporate pandemics into our collective remembering systems.

This lacuna was brought home to me last September when tens of thousands of Britons flocked to the south bank of the Thames to pay their respects to Britain’s longest serving monarch. By coincidence, the police directed the queue for the late Queen’s lying-in-state in Westminster Hall over Lambeth Bridge and along Albert Embankment.

But few of the people I spoke to in the queue seemed to realise what the hearts signified. It was as if the spectacle of a royal death had eclipsed the suffering of the COVID bereaved, rendering the wall all but invisible.

Waiting for answers

Another place where the pandemic could be embedded in collective memory is at the public inquiry. Opening the preliminary hearing last October into the UK’s resilience and preparedness for a pandemic, Lady Hallett promised to put the estimated 6.8 million Britons mourning the death of a family member or friend to COVID at the heart of the legal process. “I am listening to them; their loss will be recognised,” she said.

But though Lady Hallett has strategically placed photographs of the hearts throughout the inquiry’s offices in Bayswater and has invited the bereaved to relate their experiences to “Every Story Matters”, the hearing room is dominated by ranks of lawyers. And except when a prominent minister or official is called to testify, the proceedings rarely make the news.

This is partly the fault of the inquiry process itself. The hearings are due to last until 2025, with the report on the first stage of the process not expected until the summer of 2024. As Lucy Easthope, an emergency planner and veteran of several disasters, puts it: “one of the most painful frustrations of the inquiry will be temporal. It will simply take too long.”

The inquiry has also been beset by bureaucratic obfuscation, not least by the Cabinet Office which attempted (unsuccessfully in the end) to block the release of WhatsApp messages relating to discussions between ministers and Downing Street officials in the run-up to lockdown.

To the inquiry’s critics, the obvious parallel is with the Grenfell inquiry, which promised to “learn lessons” from the devastating fire that engulfed the west London tower in 2017 but has so far ended up blurring the lines of corporate responsibility and forestalling a political reckoning.

The real work of holding the government to account and making memories takes place every Friday at the wall and the other places where people come together to spontaneously mourn and remember absent loved ones. These are the lives that demand to be “seen”. They are the ghosts that haunt our amnesic political culture.

Mark Honigsbaum, Senior Lecturer in Journalism, City, University of London

This article is republished from The Conversation under a Creative Commons license. Read the original article.

plus Wikipedia have a long article on the National Covid Memorial Wall. That then takes us to the website for the wall.

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As was written in the last sentence of the article; ‘They are the ghosts that haunt our amnesic political culture.‘

Humans are a strange lot and I most certainly count myself in!

A bond across two very different species

How The Dodo spoke of a dog and a wild shark bonding.

I do not know much about this story apart from the fact that it appeared in The Dodo recently and I took to it.

So please enjoy! (And that assumes you have not already seen the article!)

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Little Dog Forms Remarkable Bond With A Friendly Wild Shark

They meet up almost every day.

By Alana Francis-Crow

Published on Aug 16, 2024

For most dogs, their friend groups usually consist of a mix of humans and other dogs. But Lili, a 3-year-old dog who lives on a French Polynesian atoll called Fakarava, isn’t like most other dogs. She prefers friends who have gills and fins. In fact, her very best friend is a shark.

Ever since Lili’s mom, Emmanuelle Larchet, adopted Lili, she’s known that her dog has an affinity for all things aquatic. She started swimming in the lagoon near Larchet’s house when she was only a month old.

“She’s really a water dog,” Larchet told The Dodo.

There are around 100 sharks who live in this lagoon near Larchet’s house. So when Lili swims in the water there, she’s surrounded by them. While many dog parents would be terrified to see their dog swimming amongst sharks, Larchet knows that the sharks Lili swims with are nurse sharks, who are actually very docile creatures.

“We call them sea puppies because [they’re] like dogs, actually … They are very nice,” Larchet said.

Larchet likes to joke that when Lili swims around with her shark friends, it’s sea puppies meeting earth puppies.

Over the years Lili has been swimming in the lagoon, there’s one shark in particular she’s grown especially close with. His name is Sharky, and he and Lili visit each other almost every day. Larchet and Lili are able to recognize Sharky because he has a special marking on one of his fins.

Lili and Sharky like to explore their lagoon together. They enjoy splashing around in the warm, clear water.

“He comes to say hello every time she sees him,” Larchet said.

Even though Lili and Larchet are best friends themselves, Larchet is more than happy to share her Lili with Sharky. And even though Larchet watches Lili hang out with her shark friends all the time, it never gets old seeing them spend time together.

“[When] I see her swimming with Sharky, [I’m] so happy,” Larchet said.

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It is a lovely story!

One is humbled at times.

I’m speaking of a radio programme on BBC Radio 4.

Yesterday, we listened to a fabulous broadcast on the subject of Awe.

The programme was called ‘MORE WOW’ and the picture of the page from BBC Sounds follows:

It is available on BBC Sounds and the link is https://www.bbc.co.uk/programmes/m0022kt2

As I said to Jeannie the broadcast really spoke to me as each morning I am in awe of the black-tailed deer that I go down to feed near the old stables just outside the house.

Then I pause on my way back and look at Mount Sexton and the rising sun; again I am in awe.

Then at night, being a crystal-clear sky on many occasions, I am in awe at the heavens above.

The programme spoke of one being in awe of both the small and the large and I want to close with two of my photographs of me sensing awe in both scales.

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That’s my story for today!

Picture Parade Four Hundred and Forty-Three

Now for a change!

Jess has sent me a great collection of dog pictures that she has found on Instagram and elsewhere and for a few weeks I am going to be sharing them with you.

Yeah, Babe Ruth was one of the most famous baseball players. I love old historical photos and happen to run into that one and thought I’d share. I’m happy that you enjoy my contributions. Have a wonderful day. It’s another hot one here!   Jess

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This is a very touching photo. Dogs grieve about loss just as we do.  Jess

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More from Jess next Sunday.

Picture Parade Four Hundred and Thirty-Seven

Just a single image today!

That of 50 years ago.

In other words when Apollo 8 was in Lunar Orbit and William Anders, who died on June 7th, aged 90, captured Earth-rise.

This iconic picture shows Earth peeking out from beyond the lunar surface as the first crewed spacecraft circumnavigated the Moon.

Image credit: NASA

What a photograph!

The Quantum Field Theory

This is on the edge of my understanding!

Patrice Ayme recently posted an essay called Relativistic Length Contraction Busts Helium3! As I said in my comment to that post:

“This is far ahead of my knowledge of science. I applaud you for writing this despite me not understanding it”

So it may seem a little strange that I now publish the following. It was published originally on Skeptic. It is quite a long video but, please, settle down and watch it.

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Sean Carroll is creating a profoundly new approach to sharing physics with a broad audience, one that goes beyond analogies to show how physicists really think. He cuts to the bare mathematical essence of our most profound theories, explaining every step in a uniquely accessible way.

Quantum field theory is how modern physics describes nature at its most profound level. Starting with the basics of quantum mechanics itself, Sean Carroll explains measurement and entanglement before explaining how the world is really made of fields. You will finally understand why matter is solid, why there is antimatter, where the sizes of atoms come from, and why the predictions of quantum field theory are so spectacularly successful. Fundamental ideas like spin, symmetry, Feynman diagrams, and the Higgs mechanism are explained for real, not just through amusing stories. Beyond Newton, beyond Einstein, and all the intuitive notions that have guided homo sapiens for millennia, this book is a journey to a once unimaginable truth about what our universe is.

Sean Carroll

Sean Carroll is Homewood Professor of Natural Philosophy at Johns Hopkins University, and Fractal Faculty at the Santa Fe Institute. He is host of the Mindscape podcast, and author of From Eternity to Here, The Particle at the End of the Universe, The Big Picture, and Something Deeply Hidden. He has been awarded prizes and fellowships by the National Science Foundation, NASA, the American Institute of Physics, the Royal Society of London, and many others. He lives in Baltimore with his wife, writer Jennifer Ouellette. His new book series, The Biggest Ideas in the Universe, includes one volume on Space, Time, and Motion, and this new volume on Quanta and Fields.

Shermer and Carroll discuss:

  • the measurement problem in physics
  • wave functions
  • entanglement
  • fields
  • interactions
  • scale
  • symmetry
  • gauge theory
  • phases
  • matter
  • atoms
  • What is time?
  • Is math all there is? Is math universal?
  • double-slit experiment
  • superposition
  • metaphors in science
  • limitations of models and theories of reality
  • What banged the Big Bang?
  • Why is there something rather than nothing?
  • Second Laws of Thermodynamics and directionality in nature
  • Is there a place for God in scientific epistemology?
  • many interpretations of quantum mechanics
  • multiple dimensions and the multiverse
  • string theory and the multiverse
  • known unknowables: Are there things we can never know, even in principle?
    • God
    • hard problem of consciousness
    • free will/determinism.

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I’m assuming you have watched the video because in a world that is pre-occupied with the trivial this is just the opposite. Sean shares his physics in a profoundly different and powerful way!