![]() ![]() On the one hand, the act of observation collapses the indeterminacy of the wave function into a definite reality: the cat in the box is either dead or alive, the beam of light is composed of either particles or waves, which is determined through the act of observation. Like the quantum wave function, a probability matrix used by physicists to describe the state of a system at a given time, wave-particle duality points us to one of the central problems at the heart of quantum science: is there an objective, independent reality that is capable of being quantified, or are all such measurements subjective by virtue of the fact that they are always dependent on an observer to take them, thus merely reflecting the observer's knowledge?Īs Einstein and the physicists at the conference pointed out, these seemingly contradictory pictures of reality really only make sense if you take them both together: a middle way, much like the Madhyamaka philosophy. We have two contradictory pictures of reality separately neither of them fully explains the phenomena of light, but together they do." We are faced with a new kind of difficulty. "It seems as though we must use sometimes the one theory and sometimes the other, while at times we may use either. "There seems no likelihood for forming a consistent description of the phenomena of light by a choice of only one of the two languages ," Einstein once said while discussing the nature of light. One of the most glaring examples of the intersection of Madhyamaka and quantum physics is to be found in the principle of wave-particle duality, which holds that elementary particles (fermions and bosons) can exhibit the characteristics of both particles and waves, yet can be wholly reduced to neither. If you're confused as to just what these ancient musings on the nature of reality have to do with contemporary quantum physics, you're not alone. ![]() Holding these two seemingly contradictory positions is only possible by recognizing that 'reality' is an experiential phenomenon, not one that has an objective existence independent of our experience of it. In so doing, he recognized that it is possible to simultaneously perceive things as actually existing out there in the world (the conventional truth) as well as recognizing that they lack any inherent existence (the ultimate truth). Yet for Nagarjuna, to say that nothing has any inherent existence is not the same as saying nothing exists it is merely to posit that nothing has a " fixed and permanent nature." In order to clarify this, Nagarjuna posited two truths: a conventional truth and an ultimate truth. In other words, all phenomena lack their own inherent existence because their very existence is dependent on the conditions that gave rise to them. According to Nagarjuna, this emptiness is the product of the dependent origination of all things. This emptiness applies not just to people and things, but also to the analytic categories which are used to describe them. In Madhyamaka thought, all things are empty insofar as they lack any inherent essence or existence. Later in the 20th century, scientists began to see that peace of mind is important for physical health and well-being… As a result of combining warm-heartedness with intelligence, I hope we'll be better equipped to contribute to humanity's well-being." "Early in my lifetime, science was employed to further material and economic development. "I hope conferences like this can address two purposes: extending our knowledge and improving our view of reality so we can better tackle our disturbing emotions," the Dalai Lama said, opening the conference on Thursday. And according to His Holiness, figuring out a way to reconcile scientific and religious philosophies may prove to be essential to the future of our species. Yet what if there was a different approach to the world, which didn't require planting oneself firmly in either the science or religion camp? This was the question posed by Tenzin Gyatso, the 14th Dalai Lama, as he presided over a two day conference on quantum physics and Madhyamaka philosophy in New Delhi last week. Its legacy can still be seen today in the vehement spats between religiously motivated climate deniers and the militaristic guardians of science known as the New Atheists. ![]() This either/or approach to the world, where one considers phenomena through either a scientific or religious lens, has colored scientific inquiry ever since Galileo was placed under house arrest for his heretical (but scientifically accurate) views. ![]()
0 Comments
Leave a Reply. |