Challenges
Datasets
Workspaces
Papers
Discussions
Leaderboard
Log inSign up
Challenges
Datasets
Workspaces
Papers
Discussions
Leaderboard
Blog
Job Board
Q3AS

© 2026 Aqora Quantum S.A.S.

TermsPrivacyLegal Notice

Oxford University Press eBooks

Dice and Divine Action

Karl Giberson

Published Jun 9, 2021• 0 citations
Publisher

Abstract

Abstract The world picture disclosed by classical physics, beginning with Kepler, Galileo, and Newton and continuing until the early part of the twentieth century, was increasingly deterministic. The prevailing metaphor was that of a clock: as a clock is wound up and runs in an entirely predictable way which can be known from its initial conditions, so the universe unfolds according to a deterministic plan. Such a universe, unfolding under the influence of forces so absolute they were called ‘laws’, appeared to have limited opportunity for divine action. The theological response to this world picture was deism: God created the world but it runs on its own. This world picture collapsed in the early twentieth century as quantum mechanics was discovered and developed into a central, if not the central, part of scientific understanding of physical reality. The quantum-mechanical world picture cannot be modelled after the gears, pulleys, and levers of the classical world: its irreducible constituent parts are more like tiny clouds than tiny gears. Furthermore, the behaviour of these smallest parts was discovered to be indeterministic, and eternally so until observed by a mind. The mysterious behaviour of quantum particles, which compose all reality, and the puzzling role of minds invited speculation that God may be acting through the natural order to influence events. Such divine action could exist entirely within the envelope of possibilities possessed by quantum particles and thus not require any disruption of the natural order.

DOI
10.1093/oxfordhb/9780198795353.013.45

Related papers

Quantum Magic and Quantum Mystery

Roger Penrose, Martin R. Gardner

In classical physics there is, in accordance with common sense, an objective world ‘out there’. That world evolves in a clear and deterministic way, being governed by precisely formulated mathematical equations. This is as true for the theories of Maxwell and Einstein as it is for the original Newtonian scheme. Physical reality is taken to exist independently of ourselves; and exactly how the classical world ‘is’ is not affected by how we might choose to look at it. Moreover, our bodies and our brains are themselves to be part of that world. They, also, are viewed as evolving according to the same precise and deterministic classical equations. All our actions are to be fixed by these equations - no matter how we might feel that our conscious wills may be influencing how we behave. Such a picture appears to lie at the background of most serious 1 philosophical arguments concerned with the nature of reality, of our conscious perceptions, and of our apparent free will. Some people might have an uncomfortable feeling that there should also be a role for quantum theory - that fundamental but disturbing scheme of things which, in the first quarter of this century, arose out of observations of subtle discrepancies between the actual behaviour of the world and the descriptions of classical physics. To many, the term ‘quantum theory’ evokes merely some vague concept of an ‘uncertainty principle’, which, at the level of particles, atoms or molecules, forbids precision in our descriptions and yields merely probabilistic behaviour. Actually, quantum descriptions are very precise, as we shall see, although radically different from the familiar classical ones. Moreover, we shall find, despite a common view to the contrary, that probabilities do not arise at the minute quantum level of particles, atoms, or molecules - those evolve deterministically - but, seemingly, via some mysterious larger-scale action connected with the emergence of a classical world that we can consciously perceive. We must try to understand this, and how quantum theory forces us to change our view of physical reality.

Oxford University Press eBooks•Oct 5, 1989•14 citations

‘Creative Mutual Interaction’as Manifesto, Research Program, and Regulative Ideal

Kirk Wegter‐McNelly

Over the last few decades there has been a steadily increasing amount of useful discussion between the fields of science and theology. Robert John Russell has played a major role both as an important scholar and in forming the very effective Center for Theology and the Natural Sciences. Before the twentieth century, science was already remarkably successful and seemed to say that everything happening in our world was completely deterministic. Science now has fundamental laws predicting the probability of particular things happening. The basic and challenging problems or puzzles which the author has selected are of course well recognized by many, and confront any synthesis of science and religion. An electron can never be located at a precise place, nor be known to head in a precise direction. Early in the history of quantum mechanics, many scientists thought that perhaps the unpredictability of phenomena which had been discovered provided a place where God could and was acting.

Routledge eBooks•Apr 22, 2016•0 citations

From Quantum Mechanics to Quantum Reality

Slavoj Žižek

Throughout the 20 th century, quantum mechanics was celebrated as the ultimate proof that modern science is leaving behind deterministic mechanical materialism and admitted that it is dealing with non-material entities; moreover, the notion that our reality takes place through being observed opens up to a subjectivist denial of objective reality.Some quantum scientists themselves claimed that the only way to account for our entire universe is to presuppose a global external observer (i.e., God).The text rejects not only this direct theological solution but also the traditional "realist" stance which secretly relies on a divine dimension (the divine status of natural laws).It proposes a reading of the ontological implications of quantum physics which opens up the way for a consequent materialism, even if, from a traditional reading, this may appear to be an odd materialism without matter.

Filozofia•Jun 12, 2023•2 citations

Throwing Dice? Thoughts of God in a Quantum World

Shaun C. Henson

Abstract Quantum mechanics, like other enormously successful physical theories, accurately describes how the natural world behaves. Its explanatory powers regarding the indeterminate behavior of the smallest constituents of nature have proven to be both profound and practical. Many technological devices from lasers to computer chips are based on quantum mechanics. Not surprisingly, the universe filled with microscopic random events revealed by quantum mechanics has generated wonder and interpretive bewilderment. Reactions to the unsettling revelations of quantum unpredictability have included appeals to unknown variables to preserve classical physics, and even wholesale theoretical dismissals. Far from proof of mathematical trickery or theoretical incompletion however, the now well-established and irreducible quantum randomness suggests a physical universe that is open to a future not determined by the past, and perhaps to a God that really does play dice.

Oxford University Press eBooks•May 19, 2016•2 citations

Does God Cheat at Dice? Divine Action and Quantum Possibilities

Nicholas Saunders

The recent debates concerning divine action in the context of quantum mechanics are examined with particular reference to the work of William Pollard, Robert J. Russell, Thomas Tracy, Nancey Murphy, and Keith Ward. The concept of a quantum mechanical “event” is elucidated and shown to be at the center of this debate. An attempt is made to clarify the claims made by the protagonists of quantum mechanical divine action by considering the measurement process of quantum mechanics in detail. Four possibilities for divine influence on quantum mechanics are identified and the theological and scientific implications of each discussed. The conclusion reached is that quantum mechanics is not easily reconciled with the doctrine of divine action.

Zygon®•Sep 1, 2000•93 citations

Nonviolation, quantum mechanics, and chaos

Jeffrey Koperski

The model of special divine action based on quantum randomness tends to get more attention than the rest. In the standard interpretation of quantum mechanics, some events are not merely unpredictable but also truly indeterministic. This would allow God to work within such ontologically random events without violating any laws of nature. An unappreciated weakness of the model is that quantum fluctuations are not readily amplified into the macroscopic realm. Dynamical systems theory, continuum mechanics, and condensed matter physics show that such fluctuations are prevented from bubbling up within macroscopic systems. While some look to chaos theory for help, chaotic systems are not nearly as prevalent as the popular literature indicates. Once all the relevant physics is considered, models of divine action based on quantum randomness and chaos are far more limited than they are generally assumed to be. Unless some sort of new physical mechanism is discovered, the amplification problem cannot be solved. This means that there is little that God can accomplish by way of quantum randomness.

Routledge eBooks•Nov 28, 2019•0 citations
Abstract The world picture disclosed by classical physics, beginning with Kepler, Galileo, and Newton and continuing until the early part of the twentieth century, was increasingly deterministic. The prevailing metaphor was that of a clock: as a clock is wound up and runs in an entirely predictable way which can be known from its initial conditions, so the universe unfolds according to a deterministic plan. Such a universe, unfolding under the influence of forces so absolute they were called ‘laws’, appeared to have limited opportunity for divine action. The theological response to this world picture was deism: God created the world but it runs on its own. This world picture collapsed in the early twentieth century as quantum mechanics was discovered and developed into a central, if not the central, part of scientific understanding of physical reality. The quantum-mechanical world picture cannot be modelled after the gears, pulleys, and levers of the classical world: its irreducible constituent parts are more like tiny clouds than tiny gears. Furthermore, the behaviour of these smallest parts was discovered to be indeterministic, and eternally so until observed by a mind. The mysterious behaviour of quantum particles, which compose all reality, and the puzzling role of minds invited speculation that God may be acting through the natural order to influence events. Such divine action could exist entirely within the envelope of possibilities possessed by quantum particles and thus not require any disruption of the natural order.
In classical physics there is, in accordance with common sense, an objective world ‘out there’. That world evolves in a clear and deterministic way, being governed by precisely formulated mathematical equations. This is as true for the theories of Maxwell and Einstein as it is for the original Newtonian scheme. Physical reality is taken to exist independently of ourselves; and exactly how the classical world ‘is’ is not affected by how we might choose to look at it. Moreover, our bodies and our brains are themselves to be part of that world. They, also, are viewed as evolving according to the same precise and deterministic classical equations. All our actions are to be fixed by these equations - no matter how we might feel that our conscious wills may be influencing how we behave. Such a picture appears to lie at the background of most serious 1 philosophical arguments concerned with the nature of reality, of our conscious perceptions, and of our apparent free will. Some people might have an uncomfortable feeling that there should also be a role for quantum theory - that fundamental but disturbing scheme of things which, in the first quarter of this century, arose out of observations of subtle discrepancies between the actual behaviour of the world and the descriptions of classical physics. To many, the term ‘quantum theory’ evokes merely some vague concept of an ‘uncertainty principle’, which, at the level of particles, atoms or molecules, forbids precision in our descriptions and yields merely probabilistic behaviour. Actually, quantum descriptions are very precise, as we shall see, although radically different from the familiar classical ones. Moreover, we shall find, despite a common view to the contrary, that probabilities do not arise at the minute quantum level of particles, atoms, or molecules - those evolve deterministically - but, seemingly, via some mysterious larger-scale action connected with the emergence of a classical world that we can consciously perceive. We must try to understand this, and how quantum theory forces us to change our view of physical reality.
Over the last few decades there has been a steadily increasing amount of useful discussion between the fields of science and theology. Robert John Russell has played a major role both as an important scholar and in forming the very effective Center for Theology and the Natural Sciences. Before the twentieth century, science was already remarkably successful and seemed to say that everything happening in our world was completely deterministic. Science now has fundamental laws predicting the probability of particular things happening. The basic and challenging problems or puzzles which the author has selected are of course well recognized by many, and confront any synthesis of science and religion. An electron can never be located at a precise place, nor be known to head in a precise direction. Early in the history of quantum mechanics, many scientists thought that perhaps the unpredictability of phenomena which had been discovered provided a place where God could and was acting.
Throughout the 20 th century, quantum mechanics was celebrated as the ultimate proof that modern science is leaving behind deterministic mechanical materialism and admitted that it is dealing with non-material entities; moreover, the notion that our reality takes place through being observed opens up to a subjectivist denial of objective reality.Some quantum scientists themselves claimed that the only way to account for our entire universe is to presuppose a global external observer (i.e., God).The text rejects not only this direct theological solution but also the traditional "realist" stance which secretly relies on a divine dimension (the divine status of natural laws).It proposes a reading of the ontological implications of quantum physics which opens up the way for a consequent materialism, even if, from a traditional reading, this may appear to be an odd materialism without matter.
Abstract Quantum mechanics, like other enormously successful physical theories, accurately describes how the natural world behaves. Its explanatory powers regarding the indeterminate behavior of the smallest constituents of nature have proven to be both profound and practical. Many technological devices from lasers to computer chips are based on quantum mechanics. Not surprisingly, the universe filled with microscopic random events revealed by quantum mechanics has generated wonder and interpretive bewilderment. Reactions to the unsettling revelations of quantum unpredictability have included appeals to unknown variables to preserve classical physics, and even wholesale theoretical dismissals. Far from proof of mathematical trickery or theoretical incompletion however, the now well-established and irreducible quantum randomness suggests a physical universe that is open to a future not determined by the past, and perhaps to a God that really does play dice.
The recent debates concerning divine action in the context of quantum mechanics are examined with particular reference to the work of William Pollard, Robert J. Russell, Thomas Tracy, Nancey Murphy, and Keith Ward. The concept of a quantum mechanical “event” is elucidated and shown to be at the center of this debate. An attempt is made to clarify the claims made by the protagonists of quantum mechanical divine action by considering the measurement process of quantum mechanics in detail. Four possibilities for divine influence on quantum mechanics are identified and the theological and scientific implications of each discussed. The conclusion reached is that quantum mechanics is not easily reconciled with the doctrine of divine action.
The model of special divine action based on quantum randomness tends to get more attention than the rest. In the standard interpretation of quantum mechanics, some events are not merely unpredictable but also truly indeterministic. This would allow God to work within such ontologically random events without violating any laws of nature. An unappreciated weakness of the model is that quantum fluctuations are not readily amplified into the macroscopic realm. Dynamical systems theory, continuum mechanics, and condensed matter physics show that such fluctuations are prevented from bubbling up within macroscopic systems. While some look to chaos theory for help, chaotic systems are not nearly as prevalent as the popular literature indicates. Once all the relevant physics is considered, models of divine action based on quantum randomness and chaos are far more limited than they are generally assumed to be. Unless some sort of new physical mechanism is discovered, the amplification problem cannot be solved. This means that there is little that God can accomplish by way of quantum randomness.