The author describes several thought experiments that are important in modern physics, by which he mean the physical theory and practice that developed explosively from the late 19th century onwards. Some thought experiments provide the basis for rigorous arguments with clear conclusions; others seem to work simply by drawing attention to an important question that otherwise might not have been apparent. While the thought experiments to be discussed here are key turning points in the history of modern physical theory, in several cases their full implications remain to be plumbed. It is an extraordinary fact that most of the decisive thought experiments in 20th-century physics were born from the fertile imagination of one person, Albert Einstein. This forces to ponder the importance of individual creativity in the advancement of science. The Einstein-Podolsky-Rosen (EPR) thought experiment dominates investigations of the foundations of quantum mechanics and plays a defining role in quantum information theory.
The author describes several thought experiments that are important in modern physics, by which he mean the physical theory and practice that developed explosively from the late 19th century onwards. Some thought experiments provide the basis for rigorous arguments with clear conclusions; others seem to work simply by drawing attention to an important question that otherwise might not have been apparent. While the thought experiments to be discussed here are key turning points in the history of modern physical theory, in several cases their full implications remain to be plumbed. It is an extraordinary fact that most of the decisive thought experiments in 20th-century physics were born from the fertile imagination of one person, Albert Einstein. This forces to ponder the importance of individual creativity in the advancement of science. The Einstein-Podolsky-Rosen (EPR) thought experiment dominates investigations of the foundations of quantum mechanics and plays a defining role in quantum information theory.
My theme is thought experiment in natural science, and its relation to real experiment. I shall defend the thesis that thought experiments that do not lead to theorizing and to a real experiment are generally of much less value that those that do so. To illustrate this thesis I refer to three examples, from three very different periods, and with three very different kinds of status. The first is the classic thought experiment in which Galileo imagined that he had, by pure thought, demolished Aristoteles' dogma that heavier bodies fall more quickly than light ones. I will show that he was mistaken. The second is the Einstein-Podolsky-Rosen paper purporting to show that quantum mechanics must be incomplete in its domain of application. This thought experiment is a very good one, not because its conclusions are correct, but precisely because it was fruitful, leading to theory and, above all, to a real experiment. Finally I discuss the modern string theory of everything, which, while it is regarded as a physical theory by its instigators, shares some properties of the least successful sort of thought experiment.
The 1935 thought experiment of Einstein, Podolsky and Rosen is one of the most important episodes in the history of the dispute about the correct interpretation of quantum mechanics. The present paper deals with the origin of the EPR paper and discusses some other thought experiments that preceded the formulation of the Einstein-Podolsky-Rosen argument. Special attention is paid to the evolution of a simply photon-box experiment, which was devised by Einstein in 1930 and then modified by him several times before 1935. It is argued that the scheme of the original EPR argument is in fact contained in these few seminal experiments.
On 25 March 1935, the Physical Review received a paper from Albert Einstein, Boris Podolsky, and Nathan Rosen, with the title “Can Quantum-Mechanical Description of Physical Reality Be Considered Complete?” A few days later, on 30 March 1935, I was born. My life with Einstein was off to a promising start. Some would call it an inauspicious start. Abraham Pais, for example, says in his otherwise admirable biography of Einstein [1] that “the only part of this article that will ultimately survive, I believe, is this last phrase [ No reasonable definition of reality could be expected to permit this ], which so poignantly summarizes Einstein's views on quantum mechanics in his later years.” But today, in this centenary of the Einstein annus mirabilis, as the EPR paper and I both turn 70, it is, in fact, the most cited of all Einstein's papers [2]. The debate over its conceptual implications rages hotter than ever, and for the first time, practical (well, for the moment still gedanken practical) applications of the EPR effect have emerged in cryptography and in other areas of quantum information processing. Being only five weeks old, I was unprepared to pay attention to the article that appeared in the New York Times on 4 May 1935 under an elaborate set of headlines and subheads: And I was completely oblivious to the stern rebuke from Einstein himself, published three days later in the Times , which declared that “any information upon which the article … is based was given to you without my authority. It is my invariable practice to discuss scientific matters only in the appropriate forum and I deprecate advance publication of any announcement in regard to such matters in the secular press.” Apparently Podolsky had tipped off the Times to the article, which did not appear in the sacred press until the 15 May issue of Physical Review. It is not clear that Einstein ever forgave him, and I wish I had been old enough to send Podolsky a cross letter myself. Anyone growing up in America in the 1940s knew that the preeminent genius of our age, and perhaps of any other, lived in Princeton, New Jersey, had a predilection for baggy sweaters, and was always badly in need of a haircut—as far ahead of his time in dress and grooming as he was ahead in science during his 1905 annus mirabilis.
‘God’, said Albert Einstein, ‘does not play dice’. This famous remark by the author of the theory of relativity was not intended as an analysis of the recreational habits of a supreme being but expressed his reaction to the new scientific ideas, developed in the first quarter of the twentieth century, which are now known as quantum physics. Before we can fully appreciate why one of the greatest scientists of modern times should have been led to make such a comment, we must first try to understand the context of scientific and philosophical thought that had become established by the end of the nineteenth century and what it was about the ‘new physics’ that presented such a radical challenge to this consensus. What is often thought of as the modern scientific age began in the sixteenth century, when Nicholas Copernicus proposed that the motion of the stars and planets should be described on the assumption that it is the sun, rather than the earth, which is the centre of the solar system. The opposition, not to say persecution, that this idea encountered from much of the establishment of that time is well known, but this was unable to prevent a revolution in thinking whose influence has continued to the present day. From that time on, the accepted test of scientific truth has increasingly been observation and experiment rather than religious or philosophical dogma.
‘God’, said Albert Einstein, ‘does not play dice’. This famous remark by the author of the theory of relativity was not intended as an analysis of the recreational habits of a supreme being but expressed his reaction to the new scientific ideas, developed in the first quarter of the twentieth century, which are now known as quantum physics. Before we can fully appreciate why one of the greatest scientists of modern times should have been led to make such a comment, we must first try to understand the context of scientific and philosophical thought that had become established by the end of the nineteenth century and what it was about the ‘new physics’ that presented such a radical challenge to this consensus. What is often thought of as the modern scientific age began in the sixteenth century, when Nicholas Copernicus proposed that the motion of the stars and planets should be described on the assumption that it is the sun, rather than the earth, which is the centre of the solar system. The opposition, not to say persecution, that this idea encountered from the establishment of that time is well known, but this was unable to prevent a revolution in thinking whose influence has continued to the present day. From that time on, the accepted test of scientific truth has increasingly been observation and experiment rather than religious or philosophical dogma.