Quantum Language And The Migration Of Scientific Concepts

How highly abstract quantum concepts were represented in language, and how these concepts were later taken up by philosophers, literary critics, and new-age gurus. The principles of quantum physics—and the strange phenomena they describe—are represented most precisely in highly abstract algebraic equations. Why, then, did these mathematically driven concepts compel founders of the field, particularly Erwin Schrödinger, Niels Bohr, and Werner Heisenberg, to spend so much time reflecting on ontological, epistemological, and linguistic concerns? What is it about quantum concepts that appeals to latter-day Eastern mystics, poststructuralist critics, and get-rich-quick schemers? How did their interpretations and misinterpretations of quantum phenomena reveal their own priorities? In this book, Jennifer Burwell examines these questions and considers what quantum phenomena—in the context of the founders' debates over how to describe them—reveal about the relationship between everyday experience, perception, and language. Drawing on linguistic, literary, and philosophical traditions, Burwell illuminates representational and linguistic problems posed by quantum concepts—the fact, for example, that quantum phenomena exist only as probabilities or tendencies toward being and cannot be said to exist in a particular time and place. She traces the emergence of quantum theory as an analytic tool in literary criticism, in particular the use of wave/particle duality in interpretations of gender differences in the novels of Virginia Woolf and critics' connection of Bohr's Principle of Complementarity to poetic form; she examines the “quantum mysticism” of Fritjof Capra and Gary Zukav; and she concludes by analyzing “nuclear discourse” in the context of quantum concepts, arguing that it, too, adopts a language of the unthinkable and the indescribable.

How highly abstract quantum concepts were represented in language, and how these concepts were later taken up by philosophers, literary critics, and new-age gurus. The principles of quantum physics—and the strange phenomena they describe—are represented most precisely in highly abstract algebraic equations. Why, then, did these mathematically driven concepts compel founders of the field, particularly Erwin Schrödinger, Niels Bohr, and Werner Heisenberg, to spend so much time reflecting on ontological, epistemological, and linguistic concerns? What is it about quantum concepts that appeals to latter-day Eastern mystics, poststructuralist critics, and get-rich-quick schemers? How did their interpretations and misinterpretations of quantum phenomena reveal their own priorities? In this book, Jennifer Burwell examines these questions and considers what quantum phenomena—in the context of the founders' debates over how to describe them—reveal about the relationship between everyday experience, perception, and language. Drawing on linguistic, literary, and philosophical traditions, Burwell illuminates representational and linguistic problems posed by quantum concepts—the fact, for example, that quantum phenomena exist only as probabilities or tendencies toward being and cannot be said to exist in a particular time and place. She traces the emergence of quantum theory as an analytic tool in literary criticism, in particular the use of wave/particle duality in interpretations of gender differences in the novels of Virginia Woolf and critics' connection of Bohr's Principle of Complementarity to poetic form; she examines the “quantum mysticism” of Fritjof Capra and Gary Zukav; and she concludes by analyzing “nuclear discourse” in the context of quantum concepts, arguing that it, too, adopts a language of the unthinkable and the indescribable.

In a world where science faces challenges from creationists and climate change deniers, and where social media is awash with wild conspiracy theories, it is no longer enough for scientists, pundits, and activists to simply ask the public to trust science. Rather, all must better understand how science works, and why science is essential. By exploring many of the odd beliefs embraced by large sections of the public that are rejected by the scientific mainstream, Weirdness! makes a case for science that goes beyond popular slogans. It takes seriously claims that paranormal phenomena, such as psychic abilities and mythical creatures, might be real, but demonstrates how such phenomena would extend beyond the laws of nature. It rejects a sharp boundary between science and religion, while explaining how to negotiate their real differences. Denials of science cause no end of trouble, but so too does placing blind trust in science. As Weirdness! reminds readers, science should not be seen as a mechanism that takes in data and spits out truth—indeed, what we get wrong about how the world works is often as interesting as what we get right.

The Many Voices of Modern Physics follows a revolution that began in 1905 when Albert Einstein published papers on special relativity and quantum theory. Unlike Newtonian physics, this new physics often departs wildly from common sense, a radical divorce that presents a unique communicative challenge to physicists when writing for other physicists or for the general public, and to journalists and popular science writers as well. In their two long careers, Joseph Harmon and the late Alan Gross have explored how scientists communicate with each other and with the general public. Here, they focus not on the history of modern physics but on its communication. In their survey of physics communications and related persuasive practices, they move from peak to peak of scientific achievement, recalling how physicists use the communicative tools available—in particular, thought experiments, analogies, visuals, and equations—to convince others that what they say is not only true but significant, that it must be incorporated into the body of scientific and general knowledge. Each chapter includes a chorus of voices, from the many celebrated physicists who devoted considerable time and ingenuity to communicating their discoveries, to the science journalists who made those discoveries accessible to the public, and even to philosophers, sociologists, historians, an opera composer, and a patent lawyer. With their final collaboration, Harmon and Gross offer a tribute to the communicative practices of the physicists who convinced their peers and the general public that the universe is a far more bizarre and interesting place than their nineteenth-century predecessors imagined.

An examination of the bodily, situated aspects of data-visualization work, looking at visualization practices around the development of MRI technology. Our bodies are scanned, probed, imaged, sampled, and transformed into data by clinicians and technologists. In this book, Silvia Casini reveals the affective relations and materiality that turn data into image--and in so doing, gives bodies back to data. Opening the black box of MRI technology, Casini examines the bodily, situated aspects of visualization practices around the development of this technology. Reframing existing narratives of biomedical innovation, she emphasizes the important but often overlooked roles played by aesthetics, affectivity, and craft practice in medical visualization. Combining history, theory, laboratory ethnography, archival research, and collaborative art-science, Casini retrieves the multiple presences and agencies of bodies in data visualization, mapping the traces of scientists' body work and embodied imagination. She presents an in-depth ethnographic study of MRI development at the University of Aberdeen's biomedical physics laboratory, from the construction of the first whole-body scanner for clinical purposes through the evolution of the FFC-MRI. Going beyond her original focus on MRI, she analyzes a selection of neuroscience- or biomedicine-inspired interventions by artists in media ranging from sculpture to virtual reality. Finally, she presents a methodology for designing and carrying out small-scale art-science projects, describing a collaboration that she herself arranged, highlighting the relational and aesthetic-laden character of data that are the product of craftsmanship and affective labor at the laboratory bench.

An exploration of the fundamental bond between cinema and the cosmos The advent of cinema occurred alongside pivotal developments in astronomy and astrophysics, including Albert Einstein’s theories of relativity, all of which dramatically altered our conception of time and provided new means of envisioning the limits of our world. Tracing the many aesthetic, philosophical, and technological parallels between these fields, Stardust explores how cinema has routinely looked toward the cosmos to reflect our collective anxiety about a universe without us. Employing a “cosmocinematic gaze,” Hannah Goodwin uses the metaphorical frameworks from astronomy to posit new understandings of cinematic time and underscore the role of light in generating archives for an uncertain future. Surveying a broad range of works, including silent-era educational films, avant-garde experimental works, and contemporary blockbusters, she carves out a distinctive area of film analysis that extends its reach far beyond mainstream science fiction to explore films that reckon with a future in which humans are absent. This expansive study details the shared affinities between cinema and the stars in order to demonstrate how filmmakers have used cosmic imagery and themes to respond to the twentieth century’s moments of existential dread, from World War I to the atomic age to our current moment of environmental collapse. As our outlook on the future continues to change, Stardust illuminates the promise of cinema to bear witness to humanity’s fragile existence within the vast expanse of the universe.

Bioethics aims to provide a framework for making informed and ethical decisions in the face of complex and often controversial issues. It is concerned with issues such as informed consent, autonomy, justice, beneficence, non-maleficence, and respect for persons and seeks to balance the interests of individuals, communities, and society. Defining the bioethics of displacement presents a challenge; despite bioethicists’ efforts to raise multidisciplinarity, the truth is that narrow medical bioethics focused on health is currently mainstream. Bioethics of Displacement and Its Implications defines the bioethics of displacement, explains why it is necessary, and sets the basic curricula on the bioethics of displacement. This book puts displacement in context through historical reflections and stresses how psychological inflexibility and the politics of pain work are reflected in the context of bioethics both in the nature of the research and in bioethics as a force of displacement and the challenges in the bioethical discourse. Finally, the book frames the bioethics of displacement (Bodi) in the modern bioethics discourse and how it can become a game changer. This work focuses on bioethics, confinement, displacement, global public health, and politics. This premier reference source is an essential resource for medical professionals, pharmacists, hospital administrators, government officials, students and faculty of higher education, librarians, researchers, and academicians.

Non-philosophy poses a challenge to philosophical thought, inspired by the work of François Laruelle. It questions the idea that philosophy, or other disciplines, can tell us what it means to think. This edited collection brings together an internationally known and interdisciplinary group of scholars, including a major new essay by Laruelle himself. Together they use non-philosophy to cross the boundaries between philosophy and performance. Philosophers have been busy for centuries looking for the foundations of truth, value, and reality. They try to say what it all means and how it all fits together. Areas of life like science and art have to wait for the philosopher to show up to tell them what they are really about. Theory dictates meaning: performance just puts it into effect. Non-philosophy is different. It says that reality is not an object out there that we can think and understand. The Real is the place we stand: it is where we think from. Crucially, non-philosophy understands philosophy itself to be performative. It enacts modes of thinking that do not dominate the material of thought and do not capture the Real in concepts. Philosophy is mutated by its performances; and performances themselves think, are modes of theory. What happens when we bring philosophy, art, and performance together, without hierarchy? How can they get inside and change one another? The thinkers in this collection answer these pressing questions.