Posts Tagged ‘entropy’
Before the Beginning
Roger Penrose thinks he’s discovered proof of what existed before the Big Bang.
The Big Bang model holds that everything that now comprises the universe was once concentrated in a single point of near-infinite density. Before this singularity exploded and the universe began, there was absolutely nothing – indeed, it’s not clear whether one can even use the term “before” in reference to a pre-Big-Bang cosmos, as time itself may not have existed yet. In the current model, the universe began with the Big Bang, underwent cosmic inflation for a fraction of a second, then settled into the much more gradual expansion that is still going on, and likely will end with the universe as an infinitely expanded, featureless cosmos.
Sir Roger Penrose, one of the most renowned physicists of the last fifty years, takes issue with this view. He points out that the universe was apparently born in a very low state of entropy, meaning a very high degree of order initially existed, and this is what made the complex matter we see all around us (and are composed of) possible in the first place. His objection is that the Big Bang model can’t explain why such a low entropy state existed, and he believes he has a solution – that the universe is just one of many in a cyclical chain, with each Big Bang starting up a new universe in place of the one before.
How does this help? Well, Penrose posits the end of each universe will involve a return to low entropy. This is because black holes suck in all the matter, energy, and information they encounter, which works to remove entropy from our universe. (Where that entropy might go is another question entirely.) The universe’s continued expansion into eventual nothingness causes the black holes themselves to evaporate, which ultimately leaves the universe in a highly ordered state once again, ready to contract into another singularity and set off the next Big Bang.
As alternative theories go, it’s not without its merits, but there’s no evidence to support it…until now. He says he’s found evidence for his ideas in the cosmic microwave background, the microwave radiation that permeates the universe and was thought to have formed 300,000 years after the Big Bang, providing a record of the universe at that far distant time. Penrose and his colleague Vahe Gurzadyan have discovered clear concentric circles within the data, which suggests regions of the radiation have much smaller temperature ranges than elsewhere.
Bad News, Everyone
The universe is apparently thirty times closer to heat-death than we thought. (via io9) This reminds me of a joke Fred told this morning in class. A kindly old woman comes up to the famous physicist after her lecture and asks her, “Excuse me, how long did you say it would be before the sun exploded?” The physicist replies, “3 billion years.” The old woman exclaims, “Oh, thank heaven, I thought you said 3 million!”
TAL: ‘Long Shot’
I thought This American Life was especially good this week even by its usual high standards, featuring the losingest high school football team in Utah, the longest shot ever to win the Kentucky Derby, and a murderer sentenced to life in California who suddenly receives parole after twenty-seven years in San Quentin—subject to Schwarzenegger’s veto. The last of the pieces, by perennial Canavan favorite Wells Tower, doesn’t seem to have all that much to do with long shots, but it hit home for me anyway; I have more than one Close Associate who uses entropy as a maintenance scheme and everything Tower had to say I wish I’d written.
Entropic Realism and ‘The Road’
The following contains unmarked spoilers for Cormac McCarthy’s The Road and its film adaptation. Be on your guard!
He stood listening. The boy didnt stir. He sat beside him and stroked his pale and tangled hair. Golden chalice, good to house a god. Please dont tell me how the story ends.
—Cormac McCarthy, The Road, p. 75
From the earliest pages of The Road it is clear that we are reading the most bleakly nihilistic novel ever to grace Oprah’s Book Club. Set after an unspecified apocalypse in a ruined world populated by thieves, murderers, cannibals, a man, and his son, in which the main character’s primary inner conflict revolves around whether or not he will have the fortitude to use his gun’s last remaining bullet on his son “when the time comes” (29), The Road winds its doomed characters and traumatized readers on a path through the Cumberland Gap towards the East Coast in a kind of reverse Western Migration, in which the final destination offers neither hope nor opportunity, just dead, stagnant water, not even blue (215). When they reach the coast, it isn’t long before the father dies of the illness from which he has been suffering throughout the novel, leaving the boy completely alone in a ruined, evil world. (The father, in the end, couldn’t bring himself to murder his son before dying after all.)
Up until this moment the novel is perhaps American literature’s best example of what I call entropic realism: the ideology of apocalypse, of breakdown, of things falling apart. Entropic realism is the literary-aesthetic positionality appropriate to depressive nihilism, when God’s being dead means not “anything is possible” but “nothing matters” and “there is no hope.”
Up until this moment. But now The Road throws its reader a curveball. The boy stays beside his father’s corpse for three days, and then walks about twenty feet before discovering a substitute father accompanied by a replacement mother and two ersatz siblings who happily take the boy in and provide for his well-being from then on. The end.
This second father, and the quasi-happy ending his unexpected appearance represents, appears completely out of nowhere, both narratively and thematically. There is nothing in the book before the last six pages that suggests any sort of non-disastrous resolution to this story is possible, nothing in the world McCarthy makes that gives us license for this sort of hope. That the man would die, and that his son would be better off dead than alive without him, are both framed as inevitable, as the only possible ending for the story despite any desire that it be otherwise. True to its entropic realism, in The Road all stories end in failure and death; see, by way of example, meditations on this pessimism on 153-154, 168-169, 242-243, and elsewhere. (Please, don’t tell me how the story ends.)
The book hammers home, time and again, that such things as “trust,” “kindness,” and “happy endings” are artifacts of a dead world that is never to return, and any hope they might is just a fairy tale, a dream:
In his dream she was sick and he cared for her. The dream bore the look of sacrifice but he thought differently. He did not take care of her and she died alone somewhere in the dark and there is no other dream nor other waking world and there is no other tale to tell. (32)
I went to see the film last week specifically to see how this ending was played cinematically, and I can confirm it is played entirely straight: the substitute father appears out of nowhere twenty feet away, emerging not three days but seemingly three minutes after the first father has died. The end.
There is, I argue, something necessarily unsatisfying about this ending for nearly any reader of The Road. It just doesn’t make sense, doesn’t fit; it doesn’t seem “realistic.” Just where has this new family come from? How have they survived, intact and apparently secure, all this time? Why have we never seen any hint, before p. 281, that any such people yet remained alive?
The strange improbability of the ending has suggested to many readers that The Road is a book about faith being rewarded, a book, indeed, about miracles—if not a book about the literal Tribulation described in the book of Revelation. The father’s last recorded words suggest this sort of redemptive religious possibility: “Goodness will find the little boy. It always has. It will again” (281). In spite of everything, I still believe that people are really good at heart.
But I would frame my reading of The Road differently. I think the ending is a kind of dare, or leap of faith, or perhaps even a sort of literary Rorschach test. After everything you have seen, can you let yourself believe a happy ending is actually possible? Can you, as they say, buy this?
The possibility that we can’t is repeatedly thematized throughout the novel. The boy is preoccupied with narratives and the problem of their realism, particularly by the growing sense he has that the actions he and his father take, and the world in which they live, do not comport with the moral fables about “good guys” and “bad guys” on which he has been raised. In one of the last lengthy conversations he has with his father this comes out explicitly:
Do you want me to tell you a story?
No.
Why not?
The boy looked at him and looked away.
Why not?
Those stories are not true.
They dont have to be true. They’re stories.
Yes. But in the stories we’re always helping people and we dont help people.
Why dont you tell me a story?
I dont want to.
Okay.
I dont have any stories to tell.
You could tell me a story about yourself.
You already know all the stories about me. You were there.
You have stories inside that I dont know about.
You mean like dreams?
Like dreams. Or just things that you think about.
Yeah, but stories are supposed to be happy.
They dont have to be.
You always tell happy stories.
You dont have any happy ones?
They’re more like real life.
But my stories are not.
Your stories are not. No. (267-268)
In these terms, of course, the ending of The Road, while “happy,” is plainly not “true”; it fulfills the structural requirement that “stories are supposed to be happy” at the cost of its own realist coherence. In its final six pages The Road unexpectedly abandons its relentless entropic realism and becomes more like a fable or dream—both words that appear on the novel’s first page, and which, especially in the case of dreams, are central preoccupation of the characters throughout.
Page 9:
He said the right dreams for a man in peril were dreams of peril and all else was the call of languor and of death.
Page 21:
And the dreams so rich in color. How else would death call you?
Page 189:
When your dreams are of some world that never was or of some world that will never be and you are happy again then you will have given up.
Page 269, just after the part of the conversation quoted at length above:
(the boy speaking) I dont have good dreams anyway. They’re always about something bad happening. You said that was okay because good dreams are not a good sign.
To accept the book’s uncomplicatedly happy ending at face value would be to ignore everything we have seen thus far, including, in the pages before the declaration that good will always win in the end, these repeated assertions that such moral fables are lies that will only make you weak. To believe in happy endings, in this particular happy ending, is therefore in the book’s terms to be seduced by what is not real, potentially at the cost of your life. If we take seriously the way the text opposes both dreams and stories against the one-way entropic directionality of “real life,” the apparent happy ending therefore becomes a deeply problematic structural excess: a miraculous suspension of the novel’s own basic law of nature.
But other sorts of readings do present themselves. Instead of accepting that The Road ends happily, despite its own self-prophesy, we can reject the apparent happy ending and conclude (for instance) that everything that happens after p. 281 is merely the father’s interior dream as he dies.
Now, this is so dramatic a manipulation of the text’s surface meaning as to be fairly described as willful misreading. I was first exposed to this alternative ending by my mother, who considered it the plain meaning of the novel until I told her most people don’t actually read the book that way. But as I reread The Road to write this post I found more and more evidence of this possibility staring me in the face: why else, we might well wonder, is the novel so preoccupied with the father’s belief that a man close to death has happy dreams? And when I’ve brought this reading of the novel up at academic conferences I’ve seen the same reaction in others: a sense that this reading may in some sense be better than that the straight one, that it alone accounts for the novel as a totality.
Now of course I don’t actually believe in the dream ending either. This is a fan rewrite, something akin to The Phantom Edit. I certainly don’t think it’s what Cormac McCarthy “intended”—though, with so many references to dreams, death, and the problem of endings, who can say? Rather, I perform this self-conscious misreading as a way of making clear that at the end of the novel The Road is divided against itself: it becomes a site of indeterminacy hovering between two possible end states, almost like a thought experiment out of quantum mechanics. The boy is simultaneously rescued (and we happy, if naive) and doomed (and we sad, but wise); the boy is both at once, suspended permanently in a zone of interpretive indecision.
It seems impossible not to choose one or the other, but I think the novel may be best if we decline; that very indecision, the impossible demand that an ending somehow be both “happy” and “realistic” at the same time, is itself the novel’s crux.
The Road, in essence, provides us with a happy ending we cannot believe and sadder endings we do not want to accept, and dares us to choose between them. In this way I think The Road is best read as a deconstruction of the evaluative terms by which we normally judge stories—a refusal, that is, of the very possibility of narrative closure altogether. Midway through the book the usual flow of narration suddenly breaks to assert this very point directly:
Do you think that your fathers are watching? That they weigh you in their ledgerbook? Against what? There is no book and your fathers are dead in the ground. (196)
Life, would that it were otherwise, is not a story. In its ending The Road embodies the conflict between the ordered teleology of story and the disordered antinarrative of life as it must actually be lived. The entropic realism of the text is necessarily in irreconcilable tension with its own miraculous ending; we simply can’t have both. Please, the novel seems to say to us, and we to it: don’t tell me how the story ends.
Tuesday Links
Tuesday links.
* I do feel a bit like my characters from one movie could walk into another one of my movies and it would make sense, whereas people from other peoples’ movies would probably feel a bit uncomfortable there. Wes Anderson interviewed in Interview. There’s also a profile in this week’s New Yorker, apparently, though it’s not online. (via Rushmore Academy)
* Case Studies of Comic Book Medicine. More here.
* Graduating during a recession can have a lifelong impact on your earnings.
* Also from Yglesias: Cable monopolies are killing your internet access.
* Infinite Thought has Engels on entropy.
Millions of years may elapse, hundreds of thousands of generations be born and die, but inexorably the time will come when the declining warmth of the sun will no longer suffice to melt the ice thrusting itself forward from the poles; when the human race, crowding more and more about the equator, will finally no longer find even there enough heat for life; when gradually even the last trace of organic life will vanish; and the earth, an extinct frozen globe like the moon, will circle in deepest darkness and in an ever narrower orbit about the equally extinct sun, and at last fall into it. Other planets will have preceded it, others will follow it; instead of the bright, warm solar system with its harmonious arrangement of members, only a cold, dead sphere will still pursue its lonely path through universal space. And what will happen to our solar system will happen sooner or later to all the other systems of our island universe; it will happen to all the other innumerable island universes, even to those the light of which will never reach the earth while there is a living human eye to receive it.
The quote is from 1833’s The Dialectics of Nature, and goes on to suggest a kind of eternal return:
It is an eternal cycle in which matter moves, a cycle that certainly only completes its orbit in periods of time for which our terrestrial year is no adequate measure, a cycle in which the time of highest development, the time of organic life and still more that of the life of beings conscious of nature and of themselves, is just as narrowly restricted as the space in which life and self-consciousness come into operation; a cycle in which every finite mode of existence of matter, whether it be sun or nebular vapour, single animal or genus of animals, chemical combination or dissociation, is equally transient, and wherein nothing is eternal but eternally changing, eternally moving matter and the laws according to which it moves and changes. But however often, and however relentlessly, this cycle is completed in time and space, however many millions of suns and earths may arise and pass away, however long it may last before the conditions for organic life develop, however innumerable the organic beings that have to arise and to pass away before animals with a brain capable of thought are developed from their midst, and for a short span of time find conditions suitable for life, only to be exterminated later without mercy, we have the certainty that matter remains eternally the same in all its transformations, that none of its attributes can ever be lost, and therefore, also, that with the same iron necessity that it will exterminate on the earth its highest creation, the thinking mind, it must somewhere else and at another time again produce it.
* And Boing Boing has your Scooby Doo/zombie apocalypse mashup of the day.
Grown-Up Calvin and Hobbes
Found on the Internet: grown-up Calvins and Hobbeses. I’ve seen a couple links to this one and it made me want to poke around.
That’s Susie Derkins, of course.
This one, I think, is my favorite:
A few others. I found these via a Google image search, so I confess I don’t know where they came from.
This last one is less a grown-up Calvin than an updated one, but there’s a similar poignance to it all the same. And I know from the file name it comes from Jim Rugg, who I published way back in Backwards City #1:
It’s quite reminiscent of this better-known “end of Calvin,” which I’ve linked before.
If you’re not done yet, there’s always Fight Club.
(a couple via NeilAlien and this Marvel Peanuts MeFi thread, but mostly just via Google)
Calvino
Calvino in the New Yorker.
What happens on the earth when a moon dies is not easy to describe; I’ll try to do it by referring to the last instance I can remember. Following a lengthy period of evolution, the earth had more or less reached the point where we are now; in other words, it had entered the phase when cars wear out more quickly than the soles of shoes. Beings that were barely human manufactured and bought and sold things, and cities covered the continents with luminous color. These cities grew in approximately the same places as our cities do now, however different the shape of the continents was. There was even a New York that in some way resembled the New York familiar to all of you, but was much newer, or, rather, more awash with new products, new toothbrushes, a New York with its own Manhattan that stretched out dense with skyscrapers gleaming like the nylon bristles of a brand-new toothbrush.
In this world where every object was thrown away at the slightest sign of breakage or aging, at the first dent or stain, and replaced with a new and perfect substitute, there was just one false note, one shadow: the moon. It wandered through the sky naked, corroded, and gray, more and more alien to the world down here, a hangover from a way of being that was now outdated.
Ancient expressions like “full moon,” “half-moon,” “last-quarter-moon” continued to be used but were really only figures of speech: how could we call “full” a shape that was all cracks and holes and that always seemed on the point of crashing down on our heads in a shower of rubble? Not to mention when it was a waning moon! It was reduced to a kind of nibbled cheese rind, and it always disappeared before we expected it to. At each new moon, we wondered whether it would ever appear again (were we hoping that it would simply disappear?), and when it did reappear, looking more and more like a comb that had lost its teeth, we averted our eyes with a shudder.
It was a depressing sight. We went out in the crowds, our arms laden with parcels, coming and going from the big department stores that were open day and night, and while we were scanning the neon signs that climbed higher and higher up the skyscrapers and notified us constantly of new products that had been launched, we’d suddenly see it advancing, pale amid those dazzling lights, slow and sick, and we could not get it out of our heads that every new thing, each product that we had just bought, could similarly wear out, deteriorate, fade away, and we would lose our enthusiasm for running around buying things and working like crazy—a loss that was not without consequences for industry and commerce.
That was how we began to consider the problem of what to do with it, this counterproductive satellite. It did not serve any purpose; it was a useless wreck. As it lost weight, it started to incline its orbit toward the earth: it was dangerous, above and beyond anything else. And the nearer it got the more it slowed its course; we could no longer calculate its phases. Even the calendar, the rhythm of the months, had become a mere convention; the moon went forward in fits and starts, as though it were about to collapse…
They Say Time Is The Fire In Which We Burn
They say time is the fire in which we burn: Scientific American looks at time, entropy, and the immortal question: Does time run backwards in other universes?
The Long Now Foundation
The Long Now Foundation: thinking responsibly about the next 10,000 years.