I suspect it is impossible to say enough about Zeno’s Paradoxes. To close out my 2019 A-to-Z, though, I tried saying something. There are four particularly famous paradoxes and I discuss what are maybe the second and third-most-popular ones here. (The paradox of the Dichotomy is surely most famous.) The problems presented are about motion and may seem to be about physics, or at least about perception. But calculus is built on differentials, on the idea that we can describe how fast a thing is changing at an instant. Mathematicians have worked out a way to define this that we’re satisfied with and that doesn’t require (obvious) nonsense. But to claim we’ve solved Zeno’s Paradoxes — as unwary STEM majors sometimes do — is unwarranted.
Also I was able to work in a picture from an amusement park trip I took, the closing weekend of Kings Island park in 2019 and the last day that The Vortex roller coaster would run.
Today’s A To Z term was nominated by Dina Yagodich, who runs a YouTube channel with a host of mathematics topics. Zeno’s Paradoxes exist in the intersection of mathematics and philosophy. Mathematics majors like to declare that they’re all easy. The Ancient Greeks didn’t understand infinite series or infinitesimals like we do. Now they’re no challenge at all. This reflects a belief that philosophers must be silly people who haven’t noticed that one can, say, exit a room.
This is your classic STEM-attitude of missing the point. We may suppose that Zeno of Elea occasionally exited rooms himself. That is a supposition, though. Zeno, like most philosophers who lived before Socrates, we know from other philosophers making fun of him a century after he died. Or at least trying to explain what they thought he was on about. Modern philosophers are expected to present others’ arguments as well and as strongly as possible. This even — especially — when describing an argument they want to say is the stupidest thing they ever heard. Or, to use the lingo, when they wish to refute it. Ancient philosophers had no such compulsion. They did not mind presenting someone else’s argument sketchily, if they supposed everyone already knew it. Or even badly, if they wanted to make the other philosopher sound ridiculous. Between that and the sparse nature of the record, we have to guess a bit about what Zeno precisely said and what he meant. This is all right. We have some idea of things that might reasonably have bothered Zeno.
And they have bothered philosophers for thousands of years. They are about change. The ones I mean to discuss here are particularly about motion. And there are things we do not understand about change. This essay will not answer what we don’t understand. But it will, I hope, show something about why that’s still an interesting thing to ponder.
When we capture a moment by photographing it we add lies to what we see. We impose a frame on its contents, discarding what is off-frame. We rip an instant out of its context. And that before considering how we stage photographs, making people smile and stop tilting their heads. We forgive many of these lies. The things excluded from or the moments around the one photographed might not alter what the photograph represents. Making everyone smile can convey the emotional average of the event in a way that no individual moment represents. Arranging people to stand in frame can convey the participation in the way a candid photograph would not.
But there remains the lie that a photograph is “a moment”. It is no such thing. We notice this when the photograph is blurred. It records all the light passing through the lens while the shutter is open. A photograph records an eighth of a second. A thirtieth of a second. A thousandth of a second. But still, some time. There is always the ghost of motion in a picture. If we do not see it, it is because our photograph’s resolution is too coarse. If we could photograph something with infinite fidelity we would see, even in still life, the wobbling of the molecules that make up a thing.
Which implies something fascinating to me. Think of a reel of film. Here I mean old-school pre-digital film, the thing that’s a great strip of pictures, a new one shown 24 times per second. Each frame of film is a photograph, recording some split-second of time. How much time is actually in a film, then? How long, cumulatively, was a camera shutter open during a two-hour film? I use pre-digital, strip-of-film movies for convenience. Digital films offer the same questions, but with different technical points. And I do not want the writing burden of describing both analog and digital film technologies. So I will stick to the long sequence of analog photographs model.
Let me imagine a movie. One of an ordinary everyday event; an actuality, to use the terminology of 1898. A person overtaking a walking tortoise. Look at the strip of film. There are many frames which show the person behind the tortoise. There are many frames showing the person ahead of the tortoise. When are the person and the tortoise at the same spot?
We have to put in some definitions. Fine; do that. Say we mean when the leading edge of the person’s nose overtakes the leading edge of the tortoise’s, as viewed from our camera. Or, since there must be blur, when the center of the blur of the person’s nose overtakes the center of the blur of the tortoise’s nose.
Do we have the frame when that moment happened? I’m sure we have frames from the moments before, and frames from the moments after. But the exact moment? Are you positive? If we zoomed in, would it actually show the person is a millimeter behind the tortoise? That the person is a hundredth of a millimeter ahead? A thousandth of a hair’s width behind? Suppose that our camera is very good. It can take frames representing as small a time as we need. Does it ever capture that precise moment? To the point that we know, no, it’s not the case that the tortoise is one-trillionth the width of a hydrogen atom ahead of the person?
If we can’t show the frame where this overtaking happened, then how do we know it happened? To put it in terms a STEM major will respect, how can we credit a thing we have not observed with happening? … Yes, we can suppose it happened if we suppose continuity in space and time. Then it follows from the intermediate value theorem. But then we are begging the question. We impose the assumption that there is a moment of overtaking. This does not prove that the moment exists.
Fine, then. What if time is not continuous? If there is a smallest moment of time? … If there is, then, we can imagine a frame of film that photographs only that one moment. So let’s look at its footage.
One thing stands out. There’s finally no blur in the picture. There can’t be; there’s no time during which to move. We might not catch the moment that the person overtakes the tortoise. It could “happen” in-between moments. But at least we have a moment to observe at leisure.
So … what is the difference between a picture of the person overtaking the tortoise, and a picture of the person and the tortoise standing still? A movie of the two walking should be different from a movie of the two pretending to be department store mannequins. What, in this frame, is the difference? If there is no observable difference, how does the universe tell whether, next instant, these two should have moved or not?
A mathematical physicist may toss in an answer. Our photograph is only of positions. We should also track momentum. Momentum carries within it the information of how position changes over time. We can’t photograph momentum, not without getting blurs. But analytically? If we interpret a photograph as “really” tracking the positions of a bunch of particles? To the mathematical physicist, momentum is as good a variable as position, and it’s as measurable. We can imagine a hyperspace photograph that gives us an image of positions and momentums. So, STEM types show up the philosophers finally, right?
Hold on. Let’s allow that somehow we get changes in position from the momentum of something. Hold off worrying about how momentum gets into position. Where does a change in momentum come from? In the mathematical physics problems we can do, the change in momentum has a value that depends on position. In the mathematical physics problems we have to deal with, the change in momentum has a value that depends on position and momentum. But that value? Put it in words. That value is the change in momentum. It has the same relationship to acceleration that momentum has to velocity. For want of a real term, I’ll call it acceleration. We need more variables. An even more hyperspatial film camera.
… And does acceleration change? Where does that change come from? That is going to demand another variable, the change-in-acceleration. (The “jerk”, according to people who want to tell you that “jerk” is a commonly used term for the change-in-acceleration, and no one else.) And the change-in-change-in-acceleration. Change-in-change-in-change-in-acceleration. We have to invoke an infinite regression of new variables. We got here because we wanted to suppose it wasn’t possible to divide a span of time infinitely many times. This seems like a lot to build into the universe to distinguish a person walking past a tortoise from a person standing near a tortoise. And then we still must admit not knowing how one variable propagates into another. That a person is wide is not usually enough explanation of how they are growing taller.
Numerical integration can model this kind of system with time divided into discrete chunks. It teaches us some ways that this can make logical sense. It also shows us that our projections will (generally) be wrong. At least unless we do things like have an infinite number of steps of time factor into each projection of the next timestep. Or use the forecast of future timesteps to correct the current one. Maybe use both. These are … not impossible. But being “ … not impossible” is not to say satisfying. (We allow numerical integration to be wrong by quantifying just how wrong it is. We call this an “error”, and have techniques that we can use to keep the error within some tolerated margin.)
So where has the movement happened? The original scene had movement to it. The movie seems to represent that movement. But that movement doesn’t seem to be in any frame of the movie. Where did it come from?
We can have properties that appear in a mass which don’t appear in any component piece. No molecule of a substance has a color, but a big enough mass does. No atom of iron is ferromagnetic, but a chunk might be. No grain of sand is a heap, but enough of them are. The Ancient Greeks knew this; we call it the Sorites paradox, after Eubulides of Miletus. (“Sorites” means “heap”, as in heap of sand. But if you had to bluff through a conversation about ancient Greek philosophers you could probably get away with making up a quote you credit to Sorites.) Could movement be, in the term mathematical physicists use, an intensive property? But intensive properties are obvious to the outside observer of a thing. We are not outside observers to the universe. It’s not clear what it would mean for there to be an outside observer to the universe. Even if there were, what space and time are they observing in? And aren’t their space and their time and their observations vulnerable to the same questions? We’re in danger of insisting on an infinite regression of “universes” just so a person can walk past a tortoise in ours.
We can say where movement comes from when we watch a movie. It is a trick of perception. Our eyes take some time to understand a new image. Our brains insist on forming a continuous whole story even out of disjoint ideas. Our memory fools us into remembering a continuous line of action. That a movie moves is entirely an illusion.
You see the implication here. Surely Zeno was not trying to lead us to understand all motion, in the real world, as an illusion? … Zeno seems to have been trying to support the work of Parmenides of Elea. Parmenides is another pre-Socratic philosopher. So we have about four words that we’re fairly sure he authored, and we’re not positive what order to put them in. Parmenides was arguing about the nature of reality, and what it means for a thing to come into or pass out of existence. He seems to have been arguing something like that there was a true reality that’s necessary and timeless and changeless. And there’s an apparent reality, the thing our senses observe. And in our sensing, we add lies which make things like change seem to happen. (Do not use this to get through your PhD defense in philosophy. I’m not sure I’d use it to get through your Intro to Ancient Greek Philosophy quiz.) That what we perceive as movement is not what is “really” going on is, at least, imaginable. So it is worth asking questions about what we mean for something to move. What difference there is between our intuitive understanding of movement and what logic says should happen.
(I know someone wishes to throw down the word Quantum. Quantum mechanics is a powerful tool for describing how many things behave. It implies limits on what we can simultaneously know about the position and the time of a thing. But there is a difference between “what time is” and “what we can know about a thing’s coordinates in time”. Quantum mechanics speaks more to the latter. There are also people who would like to say Relativity. Relativity, special and general, implies we should look at space and time as a unified set. But this does not change our questions about continuity of time or space, or where to find movement in both.)
And this is why we are likely never to finish pondering Zeno’s Paradoxes. In this essay I’ve only discussed two of them: Achilles and the Tortoise, and The Arrow. There are two other particularly famous ones: the Dichotomy, and the Stadium. The Dichotomy is the one about how to get somewhere, you have to get halfway there. But to get halfway there, you have to get a quarter of the way there. And an eighth of the way there, and so on. The Stadium is the hardest of the four great paradoxes to explain. This is in part because the earliest writings we have about it don’t make clear what Zeno was trying to get at. I can think of something which seems consistent with what’s described, and contrary-to-intuition enough to be interesting. I’m satisfied to ponder that one. But other people may have different ideas of what the paradox should be.
There are a handful of other paradoxes which don’t get so much love, although one of them is another version of the Sorites Paradox. Some of them the Stanford Encyclopedia of Philosophy dubs “paradoxes of plurality”. These ask how many things there could be. It’s hard to judge just what he was getting at with this. We know that one argument had three parts, and only two of them survive. Trying to fill in that gap is a challenge. We want to fill in the argument we would make, projecting from our modern idea of this plurality. It’s not Zeno’s idea, though, and we can’t know how close our projection is.
I don’t have the space to make a thematically coherent essay describing these all, though. The set of paradoxes have demanded thought, even just to come up with a reason to think they don’t demand thought, for thousands of years. We will, perhaps, have to keep trying again to fully understand what it is we don’t understand.
And with that — I find it hard to believe — I am done with the alphabet! All of the Fall 2019 A-to-Z essays should appear at this link. Additionally, the A-to-Z sequences of this and past years should be at this link. Tomorrow and Saturday I hope to bring up some mentions of specific past A-to-Z essays. Next week I hope to share my typical thoughts about what this experience has taught me, and some other writing about this writing.
Thank you, all who’ve been reading, and who’ve offered topics, comments on the material, or questions about things I was hoping readers wouldn’t notice I was shorting. I’ll probably do this again next year, after I’ve had some chance to rest.