Abstract Everyone familiar with modern physics knows that Einstein’s attitude regarding quantum mechanics was one of skepticism. No biography of him fails to mention his saying that God does not throw dice. He was indeed given to such utterances (as I know from experience), and stronger ones, such as ‘It seems hard to look in God’s cards. But I cannot for a moment believe that He plays dice and makes use of “telepathic” means (as the current quantum theory alleges He does)’ [E1]. However, remarks such as these should not create the impression that Einstein had abandoned active interest in quantum problems in favor of his quest for a unified field theory. Far from it. In fact, even in the search for a unified theory, the quantum riddles were very much on his mind, as I shall discuss in Chapter
Abstract Everyone familiar with modern physics knows that Einstein’s attitude regarding quantum mechanics was one of skepticism. No biography of him fails to mention his saying that God does not throw dice. He was indeed given to such utterances (as I know from experience), and stronger ones, such as ‘It seems hard to look in God’s cards. But I cannot for a moment believe that He plays dice and makes use of “telepathic” means (as the current quantum theory alleges He does)’ [E1]. However, remarks such as these should not create the impression that Einstein had abandoned active interest in quantum problems in favor of his quest for a unified field theory. Far from it. In fact, even in the search for a unified theory, the quantum riddles were very much on his mind, as I shall discuss in Chapter
Einstein initially objected to the probabilistic aspect of quantum mechanics— the idea that God is playing at dice. Later he changed his ground, and focussed instead on the point that the Copenhagen Interpretation leads to what Einstein saw as the abandonment of physical realism. We argue here that Einstein’s initial intuition was perfectly sound, and that it is precisely the fact that quantum mechanics is a fundamentally probabilistic theory which is at the root of all the controversies regarding its interpretation. Probability is an intrinsically logical concept. This means that the quantum state has an essentially logical significance. It is extremely difficult to reconcile that fact with Einstein’s belief, that it is the task of physics to give us a vision of the world apprehended sub specie aeternitatis. Quantum mechanics thus presents us with a simple choice: either to follow Einstein in looking for a theory which is not probabilistic at the fundamental level, or else to accept that physics does not in fact put us in the position of God looking down on things from above. There is a widespread fear that the latter alternative must inevitably lead to a greatly impoverished,
Albert Einstein's comment that ‘God does not play dice’ sums up the way many people react when they first encounter the ideas discussed in the previous chapters. How can it be that some future events are not completely determined by the way things are at present? How can a cause have two or more possible effects? If the choice of future events is not determined by natural laws does it mean that some supernatural force (God?) is involved wherever a quantum event occurs? Questions of this kind trouble many students of physics, though most get used to the conceptual problems, say ‘Nature is just like that’ and apply the ideas of quantum physics to their study or research without worrying about their fundamental truth or falsity. Some, however, never get used to the, at least apparent, contradictions. Others believe that the fundamental processes underlying the basic physics of the universe must be describable in deterministic, or at least realistic, terms and are therefore attracted by hidden-variable theories. Einstein was one of those. He stood out obstinately against the growing consensus of opinion in the 1920s and 30s that was prepared to accept indeterminism and the lack of objective realism as a price to be paid for a theory that was proving so successful in a wide variety of practical situations. Ironically, however, Einstein's greatest contribution to the field was not some subtle explanation of the underlying structure of quantum physics but the exposure of yet another surprising consequence of quantum theory.
Albert Einstein's comment that ‘God does not play dice’ sums up the way many people react when they first encounter the ideas discussed in the previous chapters. How can it be that some future events are not completely determined by the way things are at present? How can a cause have two or more possible effects? If the choice of future events is not determined by natural laws does it mean that some supernatural force (God?) is involved wherever a quantum event occurs? Questions of this kind trouble many students of physics, though most get used to the conceptual problems, say ‘Nature is just like that’ and apply the ideas of quantum physics to their study or research without worrying about their fundamental truth or falsity. Some, however, never get used to the, at least apparent, contradictions. Others believe that the fundamental processes underlying the basic physics of the universe must be describable in deterministic, or at least realistic, terms and are therefore attracted by hidden-variable theories. Einstein was one of those. He stood out obstinately against the growing consensus of opinion in the 1920s and 30s that was prepared to accept indeterminism and the lack of objective realism as a price to be paid for a theory that was proving so successful in a wide variety of practical situations. Ironically, however, Einstein's greatest contribution to the field was not some subtle explanation of the underlying structure of quantum physics but the exposure of yet another surprising consequence of quantum theory.
‘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.
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.