Dostoyevsky and the function of one variable

Fyodor Dostoyevsky

In his novel The devils (or The possessed, for there are two versions of the title), published in 1872, Dostoyevsky appears as a political prophet who displays a surprising knowledge of Communism and communists. In this book, 45 years before the fact, he predicted correctly that Russia would be the first country where Communism would win, an idea disregarded by Marx and Engels due to the lack of an industrial proletariat in that country. Let us listen to one of the characters in the novel:

We know that a mysterious finger is pointing to our delightful country as the land most fitted to accomplish the great task.

The communists in the book, the possessed, or the devils, have the same aims as their counterparts who triumphed in the Soviet Union, such as the elimination of religion. To reach their objectives, they propose two different procedures. Let us look at the words that Dostoyevsky puts in their mouths:

Darwin’s mistake

Charles Darwin

Consider the following paragraph by Darwin in The descent of man (chapter 5):

With savages, the weak in body or mind are soon eliminated; and those that survive commonly exhibit a vigorous state of health. We civilised men, on the other hand, do our utmost to check the process of elimination; we build asylums for the imbecile, the maimed, and the sick; we institute poor-laws; and our medical men exert their utmost skill to save the life of every one to the last moment. There is reason to believe that vaccination has preserved thousands, who from a weak constitution would formerly have succumbed to small-pox. Thus the weak members of civilised societies propagate their kind. No one who has attended to the breeding of domestic animals will doubt that this must be highly injurious to the race of man.

It seems incredible that, after a lifetime devoted almost exclusively to meditate on his theory of evolution, Darwin made the mistake of applying it wrongly to humans, as is clearly demonstrated in the paragraph I have just quoted.

Inside Out

The materialist atheist philosophy has a problem: it cannot explain human free will, the existence of which has been a universal consensus among philosophers and individual human beings. So, they are bent on denying its existence. Is there an easier way to solve a problem that deny there is one? Thus they offer a number of theories to explain it away. I will cite a few:

• Free will is just an appearance. We are really the toy of our feelings (joy, sadness, fear, anger, disgust...). The Disney-Pixar film Inside Out could be an example of this philosophical stance.

We are not living in a simulation: a note on Nick Bostrom’s proposal

Simulation of the collision of two galaxies

In a paper published in 2003 [1] Nick Bostrom proposed the following reasoning:

A technologically mature “posthuman” civilization would have enormous computing power. Based on this empirical fact, the simulation argument shows that at least one of the following propositions is true:

(1)   The fraction of human-level civilizations that reach a posthuman stage is very close to zero;

(2)   The fraction of posthuman civilizations that are interested in running ancestor-simulations is very close to zero;

(3)   The fraction of all people with our kind of experiences that are living in a simulation is very close to one.

Ikiru, or the power of abduction

A scene from Ikiru

Ikiru (To Live) is a great movie by Akira Kurosawa, one of the best two Japanese filmmakers of the mid-twentieth century (the other one is Yasihiro Ozu). Perhaps not as well known as Seven Samurai or Dersu Uzala, this film has many followers and its argument lends itself to curious considerations.

The protagonist, Kanji Watanabe, has been working for 30 years in the bureaucracy of the City of Tokyo. As the narrator says at the beginning of the film, in these 30 years he has not lived. Or in the words of Toyo, his young employee, he has behaved like a mummy. Then he learns that he suffers from stomach cancer and has less than a year to live. As I mentioned in another post in this blog, by 1952, the year the movie was released, a cancer diagnosis was equivalent to a death sentence. Watanabe discovers the value of life and tries to start living.After trying without success to drown his sorrow in pleasure, he decides to start a crusade for the sanitation of some land and the building of a playground. Although it costs him a huge effort, because the bureaucracy makes a tooth and nail resistance, he finally succeeds. The last fifty minutes of the film are devoted to Watanabe’s funeral, with several flashbacks showing his fight against the bureaucracy.

The mystery of too many variables

Standard theory of particle physics

We have now two great physical theories:

·         On one side, quantum mechanics, which applies primarily to very small objects (those scarcely affected by gravity), and is the basic tool for the standard theory of particle physics.

·         On the other, general relativity, which applies to very large objects (from the planets to the whole universe, those for which almost nothing matters except gravity), and is the main tool for the standard cosmological (Big Bang) theory.

Unfortunately, the two theories are not mutually compatible, so that physics is far from having resolved its outstanding issues. Moreover, these two theories depend on about forty independent variables. Many physicists think that they are too many. If it were true, it would mean that the configuration space of nature has about forty dimensions. If it is difficult to imagine a four-dimensional space, what about forty!

The sin of the scientist

Isaac Asimov

In an article published in 1969 with the same title as this one, Isaac Asimov argued that science should be subject to ethical constraints, and analyzed several cases in which a scientific discovery could be considered morally unacceptable. I consider here a few cases, not necessarily the same as those chosen by Asimov, and later will comment on his conclusion.

• The medical experiments with the Jews in concentration camps by Dr. Mengele and other Nazi doctors, or by the Japanese with their American prisoners. Even in such a blatant case, the perpetrators could find an ethical justification on their deeds, arguing that, as their victims were inferior beings who had no right to life, it was right to use them for experiments that could be beneficial to other human beings that enjoyed that right. It is an unacceptable justification, but they probably used it to silence their conscience.
• The two atomic bombs dropped on the Japanese cities of Hiroshima and Nagasaki at the end of World War II. This act of war killed over 200,000 non-combatant civilians. During most of Western history, including the first World War, this would have been considered unacceptable. The justification was that dropping the bombs saved the lives of thousands of soldiers, who would have died if the fighting had been prolonged. Is this enough, or are we again comparing the lives of two groups of human beings, some of which are considered more valuable than others? Anyway, Sergeant Leroy Lehman, who recognized Hiroshima before the release of the bomb, ended his days in a monastery.
• The same argument (that the lives of some human beings are more valuable than those of others) has been used in other circumstances. Sometimes, to increase the strength of the argument, even the human quality of the victims is denied. Some cases are obvious, both in history (slavery) and now (abortion).

First atomic bomb explosion in Alamogordo

In his article, Asimov concluded that there are cases where science has led to morally unjustifiable progress, and pointed at the use of poison gases as a war weapon whose sole purpose was killing human beings. It is noteworthy that the author of this discovery (Fritz Haber) was later awarded the Nobel Prize, not for poison gas, of course, but for other important findings in the field of chemistry (a process for synthesizing ammonia from nitrogen and hydrogen).

The same post in Spanish
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Manuel Alfonseca