The Quantum Myth of Sisyphus: Chance and
Sustainability
For thousands of years human beings have wondered, what is life and the
surrounding universe all about? Humans have a finite lifetime, infinitesimal
compared with the present age of the universe, which appeared 13.7 billion years
ago. They just look around in wonder and for most of them, what they see and
feel goes beyond their comprehension. What is it all about; what is our place in
the universe; what are we doing here; what is the purpose, if any, of existence? These are the most fundamental questions that we need to answer, one way or
another.
It is rather amazing and unique in the history of mankind that a
bunch of Greeks more than 2600 years ago formulated the “problem” and tried at
the same time to solve it. The natural philosophers in Asia Minor: Thales of
Miletus, Pythagoras of Samos, Heraclitus of Ephesus, and several others a bit
later understood that there are physical laws and universal forces of nature
which are responsible for what is “moving” the world, or even better, the
universe. That was the first time ever that human beings got rid of myths and
nonsensical religious beliefs and moved towards a new era of logic and clear
thinking. Let me quote Heraclitus on two issues that prove what great thinkers
these philosophers were.On the issue of destiny, Heraclitus said: “A man’s
character is his fate”;
[1] in other words he killed any notion of a
deus ex
machina that drives our future. He correctly pointed out that we
are responsible for our actions as well as our future.On the creation of the
universe Heraclitus said: “The world (
κόσμος )
was made neither by God nor by any man …, it is just there.”
[2] This is the central conclusion of
today’s cosmogony/cosmology, based on experimental, reproducible, verified
facts, as we will see below. Furthermore, if this fact-based conclusion is not
the cornerstone of our search for the quality of life, frankly, I don’t know
what is.
Clearly, the post-natural philosophers, such as Socrates, Plato,
Aristotle, and others, pushed the envelope further—although not always to my
taste—essentially creating, out of the blue, what we call today western
civilization. It is also quite remarkable that the classical Greek knowledge
survived through at least two thousand years of dark ages, despite all kinds of
orchestrated efforts from different quarters to send it to oblivion. We are in
debt to these great minds, and we have a responsibility to continue in their
footsteps and not let their visions be blurred and their dreams be lost. We also
need to appreciate the scientific advances in knowledge, made possible only
recently by advanced technologies and theory, that give us new perspectives on
the universe.
In today’s world, sustainability has been a keyword,
sometimes overused, and its connection to our quality of life is rather obvious. Of course, different people, or groups of people, have their own interpretations
of “quality of life.” Is it solely to live our finite (~80–100 year) lives
healthy and prosperous, using today’s available advanced techno-means, and then
die? This is one view of what quality of life means, though for most people it
is the only point of view. Or on the other hand, do we also need to make an
effort to comprehend our world, in a more advanced way, so that we gain an inner
peace by somehow feeling more “connected” to the wholeness of the universe? For
readers whose quest is fulfilled by the first point of view, I have nothing more
to add. For those whose thinking is characterized by the second point of view, I
may have something to offer to help them in their cosmic adventures.
The
main thrust of my contribution here, as the title suggests, is that nature makes
use of chance—i.e. unpredictable, unexpected random behaviours—on every scale,
from the “appearance” of the whole universe down to gene mutations for
(self-)adaptability and sustainability. This is not
ancilla dei, the ‘handmaid of God.’ It is a result of the
fundamental physical laws that determine our universe. In the following pages I
discuss the evolution of the universe from the beginning—the real beginning. In
order to really understand what is going on in the universe, we need to
appreciate the physical laws that govern it.
We know today, based on
innumerable experimental results, that the fundamental laws of the universe are
based upon the quantum uncertainty principle, formulated in 1927 by the great
physicist and Nobel Prize laureate Werner Heisenberg. The uncertainty principle
is the epitome, “
la crème de la crème, ” of the quantum theory
that describes the microcosmos. Quantum logic runs counter to the “black and
white” Aristotelian logic, providing all the intermediate possibilities (e.g. grey). The classical meaning of “trajectory” does not exist in the quantum
(micro) world, because the uncertainty principle entails that the position (X)
and the momentum (P) of a particle
cannot be measured
simultaneously: ΔΧ·ΔP≥ħ
where ħ = Planck’s constant.
[3] (Here and later, ΔX and
ΔP, and in general ΔA, indicates the uncertainty in the measurement of the
quantity A.) Thus the two initial conditions (X
0 and
P
0 ) needed to determine the motion, and thus the
trajectory, are unreachable, and instead of a trajectory we get, at best, a
“fuzzy” region where it is highly
probable we will find the
particle. In other words, the certainty of the classic trajectory, Laplace’s
hyperon, is replaced by a probability distribution (|Ψ|
2 ), where Ψ(x) is the complex wave function that characterizes the
particle. It is now established that all particles in the universe obey
characteristic wave equations (Schrödinger, Dirac, Klein-Gordon, etc.). Of
course, such a description highlights the dual nature of substance:
particle sive
wave . It should be emphasized that
Heisenberg’s uncertainty principle is an elegant formulation of a fundamental
law of nature.
The meaning of all this is that the microcosmos
(molecules, atoms, nuclei, protons, quarks, leptons, etc.) obey fundamental
rules based on the idea of probability. Thus randomness and chance are deeply
rooted in the most fundamental physical laws! Furthermore, nature has chosen to
quantize not only position and momentum but also energy and time: (ΔΕ ·Δt≥ħ); in
other words, it is possible for some time interval Δt to get variations in the
energy content (ΔE), as long as the above uncertainty principle is satisfied. Even more amazing, nature has applied the quantization rule to the wave function
itself Ψ(x,t) and its time derivatives
[[See Figure 1, Equation
1]]
i.e.
[[See Figure 2, Equation 2]
]clearly implying something really incredible, at
first sight: that there is really no vacuum, in its Platonic meaning. The real
or
quantum vacuum is full of “virtual particles” that appear and
disappear all the time, since the beginning. But why? Because of this “second
quantization,” or the wave function and its time-derivative uncertainty
principle. Imagine at one instant that Ψ(x,t) = 0. At this instant
[[See Figure 3, Equation
3]]
has to be “infinite,” so that the product must be ≥ħ. But because
[[See Figure 4, Equation
4]
] is not zero, Ψ(x,t) will not be zero, and thus we will naturally have a
quantum fluctuation of the particle under consideration. In other words, the
particle will appear and disappear continuously,
ad
nauseam, a
micro-Sisyphean task, or closely related,
a
micro-Tantalean task . If Albert Camus had only known (more on
this later)! It is of great importance to stress here that these quantum
fluctuations are observable, and do produce measurable quantities. It is a real
triumph of the human mind that in Feynman’s quantum electrodynamics—i.e. the
quantum version of classical electromagnetism—the agreement between theory and
experiment is better than one part in a billion! Incidentally, both the words
electricity and magnetism go back to Thales of Miletus, around 600 BC,
illustrating that fundamental knowledge is an evolutionary process, also ruled
by uncertainties in time and space.
With this brief introduction, let us
now go back to the origin of time, the real beginning of everything. We know
that we live in an expanding universe. Our universe is so vast today because it
has been expanding for 13.7 billion years. If we go back in time, extremely
close to the origin, the universe would have been even smaller, say, than an
atom, and the quantum laws would be at work. At this early time, we can discuss
without apology the wave function of the universe Ψ
UNIV , which must also be subject to the uncertainty principle. Thus
quantum-fluctuating universes occurred all the time, not unlike the multiverse
point of view of modern string and M-theories. The “conventional” point of view,
then, is that one of those quantum fluctuations
made it, and
survived a very rapid early expansion, the so-called inflationary period, and
voilà, our observable universe was born. What I have done here is to unveil what
we usually refer to as “the universe starting from a Big Bang.” We should pay
attention to the fact that the origin of the universe, as described in the
beginning by Ψ
UNIV , is probabilistic, and thus
random and due to chance. There is no
raison d’être attached
to it; neither does it have any higher meaning. We try, a posteriori, to give it
some (necessarily subjective) meaning, but it has to be Baccarat clear that
there is no
τέλος (‘purpose’) in the universe. This is Albert Camus’ philosophy of the absurd on a grand scale.
The above
view of the universe is not just theoretical speculation; it is also based on
experimentally observed facts that are worth mentioning, in order to avoid the
pitfall of scientific dogmatism—which is as bad as any other dogmatism,
εξ αποκαλύψεως (‘revealed’) or not.
Grosso modo, the majority of these facts are
rather recent, though they extend all the way back to Edwin Hubble in the 1920s. During the last twenty years, an amazing amount of cosmological information has
enabled us to trace the history of the universe all the way to its origin (see
Figure 5).
Most of
the information has poured in from the Wilkinson Microwave Anisotropy Probe, or
WMAP , a NASA satellite that has detected, in nitty-gritty
detail, the cosmic background radiation all the way back to 380,000 years after
the start of the Big Bang. These detailed studies indicate that the scenario I
described above seems to be at work here as well. More specifically, the cosmic
background temperature anisotropies expected since the late 70s and observed in
the 2000s are in spectacular agreement both in shape and magnitude with the
inflationary universe. It is exactly these minute (~10
5 ) fluctuations in temperature
[[See Figure 6, Equation 5]]
or equivalently
energy density (δρ/ρ), let loose around 380,000 years after the Big Bang got a
chance to grow, that created all the large-scale structures that exist in our
universe. In other words, random energy-density fluctuations at cosmic scales
built up the stars, the galaxies, and so on. It is the
attractive
nature of the gravitational force that is at work here, at cosmic scales and
masses that provide for the sustainability of these systems, for at least
billions of years. Isn’t this a wonderful example of
chance and
sustainability at the roots of the large-scale structures of
the universe, of which our local terrestrial environment is
κόκκος άμμου (‘a speck of sand’)? These conclusions
are all based on accepted fundamental laws of science.
But the story gets
even more interesting. One may naturally ask “what orders the energy-density
fluctuations at cosmic scales?” Here the answer has far-reaching consequences. These are
quantum energy-density fluctuations. Oh, yes! Those
quantum fluctuations again, that have been frozen in amplitude at
[[See Figure 7, Equation
6]]
that is a calculated and naturally expected number! They were stretched
from quantum gravitational scales (~10
33 cm) to
cosmic scales during the initial exponential expanding phase, the so-called
inflationary phase. In plain language, the seeds of the large-scale structures
observed in the universe were planted by random quantum fluctuations of certain
specific fields or particles at the beginning, which I have called inflatons,
which were then translated into quantum energy-density fluctuations that
resulted in a tremendous increase in their wavelength, while maintaining their
amplitude, during the inflationary phase. So here we have another case of chance
and sustainability: the random quantum inflaton field fluctuations—“chance”—and
at the same time the preservation (“freezing”) of their amplitude (~10
5 , very essential for galaxy formation)—
“sustainability”! Nature is trying to tell us something, rather loudly and
explicitly, about the roles of chance and sustainability.
But it gets
even better. It is an experimental fact, discovered during the last ten years,
that we live in a “flat” universe, i.e. at every given instant the universe
looks Euclidean. This lack of cosmic space curvature implies that the “forces”
that might curve the universe cancel each other. In other words, the attractive
gravitational force is counterbalanced by the expansive thrust, so that at every
given moment the total energy of the universe is zero. Yes, a big zero (0)! It
couldn’t be otherwise, if the picture I have just painted makes any physical
sense. Otherwise, where does the net positive (or negative) energy come from?
To recapitulate: We are a redistribution and reshuffling of the
(
quantum )
nothingness . Actually, this cosmic
description of our universe avoids the pitfall of questions about the beginning
of the universe, what was before, and the like. It is worth stressing here that
the reality of Nothingness was mentioned by Democritus twenty-five centuries
ago. As Samuel Beckett, one of the creators of the Theatre of the Absurd, wrote
in his novel
Murphy : “…the Nothing, than which in the
guffaw of the Abderite naught is more real.” This phrase refers of course to
“the laughing philosopher” Democritus of Abdera, who is quoted as having said
“Nothing is more real than nothing,” a very condensed form of his philosophy of
atomism. Amazingly enough, in this Democritean materialistic point of view, the
world consists of atoms, and between them is void or nothing. Both atoms and the
void, or nothing, exist; therefore they are real. This is a very advanced point
of view, indeed. Today, Democritus’ “atoms” are perhaps replaced by
superstrings,that emerge from the quantum vacuum.
The quantum vacuum, by
its very nature, is
always there, and the universe emerged as a
quantum fluctuation. This is all that we can say. So questions like who, or
when, or what for, are moot—it is all in the
quantum . I will dare
to say that even if we didn’t have a clue about quantum physics and used only
plain logic, which should include the fact that there is a scientific
explanation of the universe, we would have discovered it. Concerning the nature
of physical laws, they are
always, like the quantum vacuum,
sub specie aeternitatis ‘under the
aspect of eternity’. Spinoza’s
Deus sive
natura becomes
natura sive leges
naturalis . This is apparent in the deep connection that exists
between
aesthetics , expressed in the exact sciences as
symmetries (
συν -
μετρο- ), and the precise form of the physical laws. General relativity and gauge theories, the total sum of our physical laws as we
know them today, are the result of grand symmetries, equivalent principle and
gauge symmetry correspondingly. The first one is based upon the fact that “free
fall” is independent of the mass of the body—confirmed in Galileo’s experiments
from the Pisa tower—while the second refers to the fact that our fundamental
interactions should be locally invariant in space-time transformations. Applying
these “big principles,” the form of the physical laws follows directly. Clearly,
nature teaches us something very profound about the rather ubiquitous
involvement of aesthetics in the natural laws! We have found our own ways to
express them, but even though our description of nature is admittedly incomplete
at any given moment, we have finally decoded it. Let’s hear once more what
Heraclitus has to say precisely about the origin of the universe:
κόσμον
τόνδε, τὸν αὐτὸν ἁπάντων, οὔτε τις θεῶν οὔτε ἀνθρώπων ἐποίησεν, ἀλλ’ ἦν ἀεὶ
καὶ ἔστιν καὶ ἔσται πῦρ ἀείζωον, ἁπτόμενον μέτρα καὶ ἀποσβεννύμενον
μέτρα.
Heraclitus Fragments 30
n.4 This
world, the same for all, neither any of the gods nor any man has made, but
it always was, and is, and shall be, an ever living fire, kindled in due
measure, and in due measure extinguished.
[5] Ἡ. φησι τοῖς
ἐγρηγορόσιν ἕνα καὶ κοινὸν κόσμον εἶναι, τῶν δὲ κοιμωμένων ἕκαστον εἰς ἴδιον
ἀποστρέφεσθαι.
Heraclitus Fragments
89
n.6 Heraclitus says: To those who are awake, there is one world
in common, but of those who are asleep, each is withdrawn to a private world
of his own.
[7] All of these postulates were written at the end of the sixth and the
beginning of the fifth century BC. No further comments are
necessary.
Nature’s game of chance and sustainability extends beyond the
large cosmic structures in an island universe, down to the scale of living
creatures. The very structure and function of the agent of heredity, the DNA
macromolecule, also makes use of quantum probabilities. It is the so-called
H(ydrogen)-bond, plainly quantum in nature, that is responsible for the
“attraction” between a(denine) and t(hynine) and c(ytosine) and g(uanine), i.e. the fundamental basis, through the formation of the double-helix construction,
of heredity. Here chance and sustainability act in multiple ways. It is chance
that determines the sequence of A, T, C, and G, for every triplet (a random
combination of A, T, C, and G) that determines the resulting amino acid that
builds up the proteins, etc, etc. While the H-bonds are rather resilient to an
aggressive environment—e.g. high temperatures cannot destroy them—nevertheless,
during the copying of one helix to another quantum “errors,” and thus mutations,
are possible. These mutations may be good for a species, or they may destroy it. Thus, we can see that the whole rich genetic space is a result of chance and
sustainability. At the most fundamental quantum level we discover an explanation
for a central Darwinian principle: evolution by natural selection, expressed
more generally as “survival of the fittest.” We see that chance and necessity
drive the evolution of living species, from their first steps as single-celled
structures (e.g. bacteria) all the way to
Homo
sapiens.
Nature exhibits several examples of links between
chance, fitness, and sustainability. At the molecular level, the evolution of
proteins has been quite conservative, perhaps indicating that life has a very
limited biochemical domain of fitness on Earth. There are respected researchers
who question why homologous protein sequences have not evolved and diverged more
quickly. This example of limited evolution may just be a matter of time and the
robustness of the protein fitness space within living
systems.
Macrobiological systems on Earth exhibit increased diversity and
complexity on evolutionary time scales, but also seem conservative in the
relatively limited number of taxa. Again, these questions may be best resolved
with better understanding of the fitness space, which changes both rapidly (e.g. sudden extinctions following asteroid impacts) and gradually (e.g. degradation
of a supporting ecosystem due to climate change).
Where did sapient
thinking and reasoning come from? Today we often see the human brain
characterized as a mind machine. In other words, the brain structure, with its
daedalic hundred billion interconnecting neurons, the neural network, provides a
framework that is responsible for the hierarchical emergence of the mental
world. This central thesis of neuroscience, based upon experimental facts, was a
remarkable discovery. Democritus wrote about twenty-five centuries ago “nothing
goes to the mind that has not gone through the senses.” The first atomist also
got it right on the great matter-versus-mind problem. Dualism and the like are
now completely eclipsed, gone from today’s scientific lexicon. Today the
scientific challenge is to try to understand the specific structures and
mechanisms in the brain that are responsible for all our mental capacity,
memory, feelings, and emotions, and eventually for the sum total of human
thought that is called
consciousness !
Neuroscience is still
very new, and there is a long way to go before we reach satisfactory, objective,
universally accepted conclusions about the fundamental question: how do we think
what we think? Nevertheless, the basic framework is in place, and we have to
fill in all the details. It is like physics at the beginning of the last
century, when it was clear that the atom was a reality, a basic material
subunit, but it took several decades to come to the crystal-clear view that
quantum physics has provided today. Actually, atoms may be a good analogy for
the neurons of our brain, in the following sense: we progressed a long way, even
as far as Mendeleev’s periodic table, by just assuming the existence of atoms,
but science dramatically accelerated when we discovered the subatomic
structures—electrons, protons, and neutrons. The periodic table was explained
once we understood that chemistry was nothing else but applied quantum atomic
physics, involving the exchange of the valence electrons and much more. Case
closed!
Neuroscience is advancing along similar lines. Initial
understanding has gone a very long way by using neurons as the basic subunits in
the brain and the corresponding neural networks, the synapses and the
electrochemical potentials that are responsible for signal propagation. Understanding will get even better with a closer look at individual neurons and
their substructures. As we will find out, even though the present interpretation
of certain results is not universally accepted, once more, chance and
sustainability will be at work here, and it will likely have a quantum
origin.
Indeed, there are structures in the neuron—the microtubules (MTs),
hollow cylinders with an internal radius of 14mm and lengths up to a few
millimeters—that play extremely important multifunctional roles in
neurophysiology. It may also be that MTs play an equally important role in a
different way than the currently accepted conventional understanding. The basic
units of MTs are the tubulins, which are characterized by a rather large
electric dipole moment (EDM)—about 1740 daltons—that oscillates between two
states. Each tubulin unit is a textbook case of a quantum two-state system, and
eventually the tremendous number of these dimers becomes locked in specific
states, producing a very specific pattern. It has been suggested that we may
have here the elements of a bio-quantum computer (BQC) with far-reaching
consequences. In this case, we are talking about a
bio-qubit , where
the standard dyadic system (0,1) is replaced by the
qubit that
takes values on the continuous segment [0,1] . The power of such a BQC is very
difficult to overestimate. Amazingly enough, the structure of MTs is such that
they are free to oscillate between different states, but at the same time they
are sustainable. Thus, while the end result may be deeply rooted in the
probabilistic nature of the quantum world, the whole system is very resilient. Chance and sustainability at work again! It will be really mind-boggling if
nature has chosen such a way to give us “free will,” in the sense that similar
initial conditions may lead to very different results, owing to the
probabilistic nature of quantum physics. There is no better metaphor for this
than in Albert Camus’ masterpiece, the fictional version of absurdism
(paralogue)
L’ Etranger (
The
Stranger, 1942), where Meursault, the main character of the book,
ponders over pulling or not pulling the trigger and decides that neither has any
higher important meaning, it just happens.
At some point in the future, we
may hypothesize an aesthetic theory based on the coevolution of the biological
and cultural elements of the human brain and nervous system. If the evolution of
our sense of beauty is a nonlinear feedback between cultural and biological
determinants, recent developments in the theory of chaos, nonlinear processes,
and self-organizing systems can point the way to a better understanding of
aesthetics. The experience of beauty might be better understood as a reward,
analogous to the neurochemical rewards for other adaptive activities such as
eating and sex. Beauty itself might be broadly redefined as an objective
property of the fundamental generative processes of the universe—thus as
possessing a real, not just a subjective, existence. Like our eyes, our
aesthetic sense may be designed to perceive objects that are actually out there:
systems which show promise for emergent forms of order. The ability to recognize
such systems would have adaptive significance for the sustainability of the
human species.
I hope that I have provided sufficient evidence that we are
going through a real revolution in science (cosmology, biology, and the
neurosciences), much bigger even than the one that occurred in the seventeenth
and eighteenth centuries (Galileo, Newton), and that the new knowledge cannot be
neglected or avoided. I believe that as in the eighteenth century, when the
scientific revolution led to the Enlightenment (Locke, Diderot, Voltaire) and
eventually brought about the French Revolution (1789) and created a new social
order, the present scientific revolution will bring a new Enlightenment—which I
call an
enphotonment , as light is nothing else but
photons.
Our new view of the universe, based on solid experimental and
observational facts, suggests rather strongly that there is no higher purpose in
the universe. The sooner we get familiarized and make peace with such a notion,
the sooner the bondage of the past will end, and we will be able to face the
world really free. I consider this contribution of scientific knowledge to the
quality of life far more important than any technological application that makes
our lives better. We are the first generation ever to have this knowledge, and
it is interesting to see how we are going to use it.
The scientific point
of view presented here is naturally embedded as the
fourth component,
the
scientific version of
absurdism (
paralogue ); the other three being
represented by Albert Camus’ philosophical essay “The Myth of Sisyphus” (1942),
the novel
L’ Etranger (1942), and the play
Caligula (1944). This is my small contribution to the
gigantic opus of Albert Camus, the creator of absurdism, in memoriam of his
absurd death fifty years ago, on the fourth of January 1960, with the great hope
that it brings absurdism to its completion by showing it to be based in
scientific fact.
To sum up, our new, revolutionary quantum world provides
us, for the first time ever, with a possible answer for the “appearance” of the
universe. A random quantum fluctuation out of infinitely many in the eternal
quantum vacuum “made it” to become our observable universe, through an almost
instantaneous exponential expansion leading to the inflationary phase, and the
rest is history. This is the cosmological component, version, and justification
of absurdism. This is the
quantum myth of Sisyphus .
A brief
history of our universe is shown in Figure 8.
It is worth stressing two
things: First, the universe is made up of 73% dark energy, 23% dark matter,
and only 4% of our normal matter (protons, neutrons, and electrons). In other
words, the Aristarchan-Copernican heliocentric revolution comes to its
completion: not only are we not at the center of the universe; the universe has
no center anyway, and we are also not made of the stuff that composes most of
it.
It is also worth stressing here another connection with classical
Greek culture. In Plato’s cosmology, as it is presented in “Timaeus” (c. 360
BC), he associated four of the five possible polyhedra inscribed in a
sphere—namely the hexahedron (cube), the octahedron, the icosahedron, and the
tetrahedron—with Empedocles’ four classical elements: earth, air, water, and
fire respectively. Plato used the fifth remaining polyhedron, the dodecahedron,
perhaps influenced by the dodecatheon of his time, to arrange the constellations
on the whole sky! No wonder that today the five polyhedra inscribable in a
sphere are called Platonic solids. What is even more remarkable is that
Aristotle added a fifth (
πέμπτο ) element or
πεμπτουσία (‘the quintessence’), and
postulated that the heavens were made of this element, without specific
reference to Plato’s dodecahedron. Today, twenty-four centuries later, the 73%
of the energy-mass of the universe, the “dark energy” discussed above, is also
called “quintessence.”
Secondly, according to the majority of our present
theories that provide unification of all the fundamental interactions, the so
called Theory of Everything (TOE),
protons are not forever ! The
proton, the most fundamental constituent that the galaxies, stars, planets, and
ourselves are made of, is not stable but has a lifetime of about 10
34 –10
35 years. Arguably, this is a long, long, long lifetime, but one way or another these
large structures will dissolve on their own due to proton decay. All the above
suggests that absurdism—i.e. a benign indifference, a lack of higher purpose—is
at work here, but at the same time we should never forget Camus’ final lines in
the “Myth of Sisyphus”: “The struggle itself toward the heights is enough to
fill a man’s heart. One must imagine Sisyphus happy.” The relevance here of
another ancient Greek myth, that of Tantalus, should also not escape our
attention here. Tantalus was immersed up to his neck in water, but when he bent
to drink, it all drained away; luscious fruit hung on trees above him, but when
he reached for it winds blew the branches beyond his reach. Another magnificent
allegory of absurdism, like the myth of Sisyphus: something desirable is always
just out of reach.
Nevertheless, even if zero is our destiny, our
unavoidable final destination, let’s not make it look like the right price to
pay.
THERE IS GRANDEUR IN THIS VIEW OF
LIFE.
Footnotes
Note 1
«… ηθος ανθρώπωι δαίμων …» ( Heraclitus Β 119) [ Ο χαρακτήρας του ανθρώπου είναι το πεπρωμένο
του ].
Note 2
«κόσμον τόνδε, τὸν αὐτὸν ἁπάντων, οὔτε τις θεῶν οὔτε ἀνθρώπων
ἐποίησεν, ἀλλ’ ἦν ἀεὶ καὶ ἔστιν καὶ ἔσται πῦρ ἀείζωον, ἁπτόμενον
μέτρα καὶ ἀποσβεννύμενον μέτρα» (Heraclitus Fragments
30).
Note 3
ħ≈ 1 · 10 -34 J-s, a very tiny number indeed, thus
practically “innocuous” in our macroscopic world.
Note 5
Trans. G. W. T. Patrick, see
http://fxylib.znufe.edu.cn/wgfljd/%B9%C5%B5%E4%D0%DE%B4%C7%D1%A7/pw/heraclitus/herpatu.htm,
20.
Note 7
Trans. G. W. T. Patrick; see
http://fxylib.znufe.edu.cn/wgfljd/%B9%C5%B5%E4%D0%DE%B4%C7%D1%A7/pw/heraclitus/herpatu.htm,
95.