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THEORETICAL PHYSICS: CRISIS OR DEATH?
http://www.aynrand.org/site/PageServ...reg_ls_physics
The Crisis in Physics - and Its Cause By David Harriman "For two centuries after Isaac Newton, the science of physics served as the leading example of the power of the human mind. Its basic content and method, and the life-saving technology that emerged from it, sent a message that resounded throughout the western world: man can live and prosper by the guidance of reason. However, for the past century, theoretical physicists have been sending a different message. They have rejected causality in favor of chance, logic in favor of contradictions, and reality in favor of fantasy. The science of physics is now riddled with claims that are as absurd as those of any religious cult. This lecture examines the historical development of such ideas and refutes the myth that they derive from experimental evidence. History shows that philosophers provided the irrational ideas, which physicists then incorporated into their theories. Philosophy is the inescapable foundation for physics, and the irrationalism of modern philosophy is the quicksand that engulfed physics in the 20th century. Mr. Harriman argues that our future depends upon saving physics - which can only be done by providing it with the solid ground of a rational philosophy." http://philsci-archive.pitt.edu/archive/00000313/ Jos Uffink: "The Second Law made its appearance in physics around 1850, but a half century later it was already surrounded by so much confusion that the British Association for the Advancement of Science decided to appoint a special committee with the task of providing clarity about the meaning of this law. However, its final report (Bryan 1891) did not settle the issue. Half a century later, the physicist/philosopher Bridgman still complained that there are almost as many formulations of the second law as there have been discussions of it (Bridgman 1941, p. 116). And even today, the Second Law remains so obscure that it continues to attract new efforts at clarification. A recent example is the work of Lieb and Yngvason (1999)......The historian of science and mathematician Truesdell made a detailed study of the historical development of thermodynamics in the period 1822-1854. He characterises the theory, even in its present state, as 'a dismal swamp of obscurity' (1980, p. 6) and 'a prime example to show that physicists are not exempt from the madness of crowds' (ibid. p. 8).......Clausius' verbal statement of the second law makes no sense.... All that remains is a Mosaic prohibition ; a century of philosophers and journalists have acclaimed this commandment ; a century of mathematicians have shuddered and averted their eyes from the unclean.....Seven times in the past thirty years have I tried to follow the argument Clausius offers....and seven times has it blanked and gravelled me.... I cannot explain what I cannot understand.....This summary leads to the question whether it is fruitful to see irreversibility or time-asymmetry as the essence of the second law. Is it not more straightforward, in view of the unargued statements of Kelvin, the bold claims of Clausius and the strained attempts of Planck, to give up this idea? I believe that Ehrenfest-Afanassjewa was right in her verdict that the discussion about the arrow of time as expressed in the second law of the thermodynamics is actually a RED HERRING." http://www.washingtontimes.com/news/...nd-relativism/ Washington Times: "A frequently heard statement of cultural relativism goes like this: "If it feels right for you, it's OK. Who is to say you're wrong?" One individual's experience is as "valid" as another's. There is no "preferred" or higher vantage point from which to judge these things. Not just beauty, but right and wrong are in the eye of the beholder. The "I" indeed is the "ultimate measure." The special theory of relativity imposes on the physical world a claim that is very similar to the one made by relativism. (...) So how come the speed of light always stays the same? Einstein argued that when the observer moves relative to an object, distance and time always adjust themselves just enough to preserve light speed as a constant. Speed is distance divided by time. So, Einstein argued, length contracts and time dilates to just the extent needed to keep the speed of light ever the same. Space and time are the alpha and omega of the physical world. They are the stage within which everything happens. But if they must trim and tarry whenever the observer moves, that puts "the observer" in the driver's seat. Reality becomes observer-dependent. Again, then, we find that the "I" is the ultimate measure. Pondering this in Prague in the 1950s, Beckmann could not accept it. The observer's function is to observe, he said, not to affect what's out there. Relativity meant that two and two didn't quite add up any more and elevated science into a priesthood of obscurity. Common sense could no longer be trusted." http://www.informaworld.com/smpp/con...ent=a909857880 Peter Hayes "The Ideology of Relativity: The Case of the Clock Paradox" : Social Epistemology, Volume 23, Issue 1 January 2009, pages 57-78 "The prediction that clocks will move at different rates is particularly well known, and the problem of explaining how this can be so without violating the principle of relativity is particularly obvious. The clock paradox, however, is only one of a number of simple objections that have been raised to different aspects of Einstein's theory of relativity. (Much of this criticism is quite apart from and often predates the apparent contradiction between relativity theory and quantum mechanics.) It is rare to find any attempt at a detailed rebuttal of these criticisms by professional physicists. However, physicists do sometimes give a general response to criticisms that relativity theory is syncretic by asserting that Einstein is logically consistent, but that to explain why is so difficult that critics lack the capacity to understand the argument. In this way, the handy claim that there are unspecified, highly complex resolutions of simple apparent inconsistencies in the theory can be linked to the charge that antirelativists have only a shallow understanding of the matter, probably gleaned from misleading popular accounts of the theory. (...) The argument for complexity reverses the scientific preference for simplicity. Faced with obvious inconsistencies, the simple response is to conclude that Einstein's claims for the explanatory scope of the special and general theory are overstated. To conclude instead that that relativity theory is right for reasons that are highly complex is to replace Occam's razor with a potato masher. (...) The defence of complexity implies that the novice wishing to enter the profession of theoretical physics must accept relativity on faith. It implicitly concedes that, without an understanding of relativity theory's higher complexities, it appears illogical, which means that popular "explanations" of relativity are necessarily misleading. But given Einstein's fame, physicists do not approach the theory for the first time once they have developed their expertise. Rather, they are exposed to and probably examined on popular explanations of relativity in their early training. How are youngsters new to the discipline meant to respond to these accounts? Are they misled by false explanations and only later inculcated with true ones? What happens to those who are not misled? Are they supposed to accept relativity merely on the grounds of authority? The argument of complexity suggests that to pass the first steps necessary to join the physics profession, students must either be willing to suspend disbelief and go along with a theory that appears illogical; or fail to notice the apparent inconsistencies in the theory; or notice the inconsistencies and maintain a guilty silence in the belief that this merely shows that they are unable to understand the theory. The gatekeepers of professional physics in the universities and research institutes are disinclined to support or employ anyone who raises problems over the elementary inconsistencies of relativity. A winnowing out process has made it very difficult for critics of Einstein to achieve or maintain professional status. Relativists are then able to use the argument of authority to discredit these critics. Were relativists to admit that Einstein may have made a series of elementary logical errors, they would be faced with the embarrassing question of why this had not been noticed earlier. Under these circumstances the marginalisation of antirelativists, unjustified on scientific grounds, is eminently justifiable on grounds of realpolitik. Supporters of relativity theory have protected both the theory and their own reputations by shutting their opponents out of professional discourse." http://www.perimeterinstitute.ca/ind...ecture_id=3576 John Stachel: "Einstein discussed the other side of the particle-field dualism - get rid of fields and just have particles." Albert Einstein 1954: "I consider it entirely possible that physics cannot be based upon the field concept, that is on continuous structures. Then nothing will remain of my whole castle in the air, including the theory of gravitation, but also nothing of the rest of contemporary physics." John Stachel's comment: "If I go down, everything goes down, ha ha, hm, ha ha ha." http://www.ekkehard-friebe.de/wallace.htm Bryan Wallace: "Einstein's special relativity theory with his second postulate that the speed of light in space is constant is the linchpin that holds the whole range of modern physics theories together. Shatter this postulate, and modern physics becomes an elaborate farce! (...) The speed of light is c+v." Pentcho Valev |
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