Tag Archive for: Ajuste Fino

By Hugh Ross

More than a dozen parameters for the universe have to have values ​​that fall within narrowly defined ranges for life of any kind to exist [1] .

Strong nuclear force constant

If it is larger: hydrogen would not form; the atomic nuclei for most elements essential for life would be unstable.

If it is less: there would be no elements outside of hydrogen.

Weak nuclear force constant

If it is larger: too much hydrogen would be converted to helium in the Big Bang; therefore, too much heavy element material would be made by the burning of stars; there would be no ejection of heavy elements from the stars.

If it is smaller: too little helium would be produced by the Big Bang; therefore, too little heavy element material would be made by the burning of stars; there would be no ejection of heavy elements from the stars.

Gravitational force constant

If it is larger, the stars would be too hot and would burn out too quickly and unevenly.

If it is lower: the stars would be too cold to ignite nuclear fusion; therefore, no production of heavy elements.

Electromagnetic force constant

If higher: insufficient chemical bonds; elements heavier than boron would be too unstable for fission.

If lower: insufficient chemical bonds.

Relationship between the electromagnetic force constant and the gravitational force constant

If it is larger: there would be no minor stars; hence, short stellar lifetimes and uneven stellar luminosities.

If it is smaller: there would be no stars larger than 0.8 solar masses; therefore, there would be no production of heavy elements.

Relationship between electron mass and proton mass

If it is higher: insufficient chemical bonds.

If lower: insufficient chemical bonds.

Relationship between the number of protons and the number of electrons

If it is greater: electromagnetism would predominate over gravity, preventing the formation of galaxies, stars and planets.

If it is smaller: electromagnetism would predominate over gravity, preventing the formation of galaxies, stars and planets.

Expansion rate of the universe

If it is larger: galaxies would not form.

If it is smaller: the universe would collapse before the stars were formed.

Level of entropy of the universe

If it is smaller: proto-galaxies would not form.

If it is larger: there would be no condensation of stars within the proto-galaxies.

Mass density of the universe

If it is larger: too much deuterium from the Big Bang; therefore, the stars would burn out too quickly.

If it is less: an insufficient amount of helium from the Big Bang; therefore, too few heavy elements would be formed.

Speed ​​of light

If it is larger: the stars would be too bright.

If it is smaller: the stars would not be bright enough.

Age of the universe

If it is larger: there would be no sun-like stars in a stable burning phase in the right part of the galaxy.

If it is smaller: Sun-like stars in a stable burning phase would not yet have formed.

Initial uniformity of radiation

If it were more uniform: stars, star clusters and galaxies would not have formed.

If less uniform: the universe at this point would consist mostly of black holes and empty space.

Fine structure constant (a number describing the fine structure separation of spectral lines)

If it is larger: DNA could not function; there would be no stars larger than 0.7 solar masses.

If it is smaller: DNA could not function; there would be no stars smaller than 1.8 solar masses.

Average distance between galaxies

If it is larger, an insufficient amount of gas would be infused into our galaxy to sustain star formation over an adequate time.

If it is smaller: the sun’s orbit would be perturbed too radically.

Average distance between stars

If it is higher: the density of heavy elements would be too low for rocky planets to form.

If it is smaller: planetary orbits would be too unstable.

Proton decay rate.

If it is greater: life would be exterminated by the release of radiation.

If it is less: the universe would contain an insufficient amount of matter for life.

Relationship between the nuclear energy levels of Carbon 12 (c 12 ) and Oxygen 16 (o 16 )

If it is higher: insufficient amount of oxygen.

If it is lower: insufficient amount of carbon.

Base energy level of Helium 4 He 4

If it is higher: insufficient amount of carbon and oxygen.

If it is lower: insufficient amount of carbon and oxygen.

Decay rate of Beryllium 8 (Be 8 )

If it is slower: the fusion of heavy elements would generate catastrophic explosions in all stars.

If it were faster, no elements heavier than beryllium would be produced; therefore, the chemistry of life would not be possible.

Excess of the neutron mass over the proton mass

If it is larger: neutron decay would yield too few neutrons for the formation of the heavy elements essential for life.

If it is smaller: neutron decay would cause all stars to rapidly collapse to become neutron stars or black holes.

Initial excess of nucleons over anti-nucleons

If it is larger: too much radiation for planet formation.

If it is lower: insufficient matter for the formation of galaxies or stars.

Polarity of the water molecule

If it is larger: the heat of fusion and vaporization would be too great for life to exist.

If it is smaller: the heat of fusion and vaporization would be too small for life to exist; liquid water would become too poor a solvent for life’s chemistry to function; ice would not float, leading to runaway freezing.

Supernova eruptions

If they are too close, the radiation would exterminate life on the planet.

If they are too far away: few heavy elements are produced for the formation of rocky planets.

If too frequent: life on the planet would be exterminated.

S i too rare: too few heavy element ash for rocky planet formation.

If too late: life on the planet would be exterminated by radiation.

If too early: too little ash of heavy elements for the formation of rocky planets.

Binary white dwarfs

If they are few: little fluoride for the chemistry of life to function.

If there are too many: alteration of planetary orbits by stellar density; life on the planet would be exterminated.

S too early: insufficient amount of heavy elements for efficient fluorine production.

If too late: Fluorine is too late for incorporation into the proto-planet.

Relationship between exotic matter and ordinary matter

If it is smaller: galaxies would not form.

If it is larger, the universe would collapse before sun-like stars could form.

Note

[1] Davies and Koch, pp. 391-403. See also chapters 3 and 4.

 


Original Blog : http://bit.ly/2Fq2kP1

Translated by Alejandro Field

Por Huge Ross

Cuando se trata de las características de ajuste fino del universo, los no-teístas se encuentran en un aprieto. La evidencia es demasiado significativa y concreta como para dejar de lado. La evidencia es inanimada; así que no se puede apelar a hipótesis darwinistas. Las apelaciones a un tiempo casi infinito se ven frustradas por las pruebas de la creación del tiempo sólo unos pocos miles de millones de años atrás. Los siguientes cinco argumentos parecen cubrir el rango de las respuestas no teístas a la evidencia del diseño cósmico:

Argumento 1: nosotros no estaríamos aquí para observar el universo si lo extremadamente improbable no hubiera ocurrido.

La evidencia a favor del diseño es meramente accidental. Nuestra existencia simplemente testifica que lo extremadamente improbable ciertamente tuvo lugar por azar. En otras palabras, no estaríamos aquí para reportar las características del universo a menos que el azar hubiera producido estas propiedades altamente improbables.

Refutación: Este argumento es fundamentalmente una apelación a las probabilidades infinitas que ya ha sido contestada (ver capítulo 12). Otra respuesta ha sido desarrollada por el filósofo Richard Swinburne[1] y ha sido resumida por otro filósofo, William Lane Craig:

Suponga que cien tiradores expertos son enviados para ejecutar a un prisionero en un escuadrón de fusilamiento, y el prisionero sobrevive. El prisionero no debería asombrarse de que no ve que está muerto. Después de todo, si estuviera muerto no podría observar su muerte. No obstante, tendría que asombrarse de que esté vivo.[2]

Extendiendo el argumento de Craig y Swinburne, el prisionero debería concluir, dado que está vivo, que todos los tiradores expertos erraron por algún azar extremadamente improbable. Él podría querer atribuir su supervivencia a una increíble buena suerte, pero sería mucho más racional que él concluyera que los fusiles estaban cargados con salvas o que los tiradores erraron a propósito. Alguien tiene que haber tenido el propósito de que viva. De la misma forma, la conclusión racional que se deduce del ajuste fino del universo es que alguien tuvo el propósito de que nosotros viviéramos.

Argumento 2: el diseño del universo es simple antropomorfismo

El astrofísico Joseph Silk, en su más reciente esfuerzo de comunicar la física de la cosmología del Big Bang a los legos, se mofa de la conclusión de que el universo ha tenido un ajuste fino para soportar la vida. Compara la “tontería” de la idea del diseño con la suposición absurda de la pulga de que el perro del que se alimenta ha sido diseñado precisamente para su beneficio. El error de la pulga, sugiere, se vuelve muy aparente apenas se le coloque al perro un collar para las pulgas.[3]

Refutación: El argumento de Silk ignora algunos temas clave. Si bien la pulga puede estar un poco centrada en sí misma al suponer que el perro fue diseñado exclusivamente para ella, no hay ninguna razón para negar que el perro fue diseñado para un propósito, o para varios propósitos. (El mito de que la vida es producto estrictamente de procesos naturales accidentales es tratado en el capítulo 16.) El collar contra las pulgas puede ser un argumento más fuerte a favor del diseño (por ejemplo, el control de la población) que a favor de la falta de diseño. Más importantemente, si bien podemos imaginarnos un amplio rango de huéspedes adecuados para soportar a la pulga, cada uno de ellos requiere elementos de diseño para facilitar la supervivencia de la pulga.

Aunque son bastante abundantes los huéspedes adecuados para la pulga, no lo son los universos adecuados para la vida. Los astrofísicos no han sido capaces de inventar universos hipotéticos significativamente diferentes del nuestro que pudieran soportar seres humanos o, para el caso, cualquier tipo de vida física inteligente concebible.

Argumento 3: los argumentos del diseño están fuera del dominio de la ciencia y, por lo tanto, deben ser ignorados

Las publicaciones del National Center for Science Education, entre otros grupos anti-creacionistas, aseveran repetidamente que la ciencia está “basada en lo empírico y es necesariamente materialista; los milagros no deben ser permitidos” y que “cualquier teoría con un fundamento sobrenatural no es científica.”[4] Dado que los argumentos de diseño implican la intervención sobrenatural, pueden ser ignorados justificadamente porque “no pueden ser considerados científicos.”[5]

Refutación: Afirmar que la ciencia y la teología son mutuamente excluyentes puede ser conveniente para los materialistas que no están dispuestos a defender su filosofía, pero es insostenible. La ciencia raramente es neutral en lo religioso. Análogamente, la fe religiosa raramente es neutral en lo científico. Tanto la ciencia como la teología tratan frecuentemente con causa y efecto y con procesos de desarrollo en el mundo natural. Tanto la ciencia como la teología tratan con el origen del universo, el sistema solar, la vida y la humanidad.

Cuando se trata de las causas, los procesos de desarrollo y los orígenes, existen siempre dos posibilidades: natural o sobrenatural. Insistir dogmáticamente que nunca deben considerarse respuestas sobrenaturales equivale a decir que todos los seres humanos sigan una sola religión, la religión del materialismo ateo. Encuentro irónico que, en nombre de la libertad religiosa, ciertos proponentes de la educación científica insisten en librar a nuestras instituciones de enseñanza e investigación de cualquier fe que se atreva a competir con la suya.

Argumento 4: el orden puede surgir del caos

La idea de que bajo condiciones estrictamente naturales el orden puede surgir y surgirá del caos fue propuesta primeramente por David Hume, casi doscientos años atrás. Recientemente, ha sido revivido por el químico galardonado con el premio Nobel, Ilya Prigogine en su libro Order out of Chaos (El orden a partir del caos)[6] y por la exitosa película Jurassic Park (Parque Jurásico). Hume hizo la afirmación sin ningún apoyo de las evidencias. Prigogine señaló varias reacciones químicas en las que el orden parece surgir de sistemas caóticos. Jurassic Park en realidad toca otro tema, a saber la teoría del caos y la lógica borrosa.

El principio detrás de la teoría del caos y la lógica borrosa es que, al tratar de predecir el resultado del estado futuro de sistemas excepcionalmente complejos, el investigador estará mejor si se conforma con respuestas o conclusiones aproximadas en cada paso en la solución de un problema en vez de respuestas o conclusiones exactas. La presunción de un principio auto-organizador en los sistemas caóticos surge del hecho de que cuanto más complejo es el sistema mayor es la oportunidad de desviaciones del equilibrio termodinámico en pequeñas porciones del sistema (y mayor es la dificultad para determinar cuáles son realmente los estados de equilibrio termodinámico). Según la segunda ley de la termodinámica, la entropía crece en todos los sistemas, pero la entropía puede decrecer (es decir, el orden puede crecer) en parte de un sistema, siempre que un incremento adicional de entropía (es decir, desorden) ocurra en otra parte del sistema.

Debido a que los investigadores humanos pueden ser propensos a subestimar la complejidad de algunos sistemas, se sorprenden ocasionalmente por cuánto puede desviarse una pequeña porción de un sistema del equilibrio termodinámico. No obstante, las leyes de la termodinámica predicen que estas desviaciones son temporarias, y cuanto mayor la desviación, más rápidamente se corrigen los desvíos.

Sin los desvíos del equilibrio termodinámico, no se formarían las gotas de lluvia y los copos de nieve, por ejemplo. Pero la formación de gotas de lluvia y de copos de nieve se acerca a los límites de auto-organización de un proceso natural. Si bien los copos de nieve exhiben un alto grado de orden, su contenido de información o nivel de diseño permanece bastante bajo. La distinción es aproximadamente como la diferencia entre el Nuevo Testamento y un libro que contenga la oración “Dios es bueno” repetida 90.000 veces.

El último ejemplo muestra un orden considerable, pero no mucha información. El primer ejemplo contiene un alto grado de orden y un alto grado de información (o diseño) a la vez. Los ejemplos de Prigogine exhiben incrementos de orden pero sin incrementos significativos en el contenido de información. Los procesos naturales solos no pueden explicar el nivel excepcionalmente alto de diseño y de contenido de información en los organismos vivos o en la estructura del universo que hacen que la vida sea posible.

Argumento 5: a medida que seguimos evolucionando, llegaremos a ser el creador-diseñador

En su libro, The Anthropic Cosmological Principle (El principio antrópico cosmológico), los astrofísicos John Barrow y Frank Tipler reseñan muchas nuevas evidencias del diseño del universo.[7]

Luego pasan a discutir versiones del principio antrópico como el WAP (Weak Anthropic Principle – principio antrópico débil: los seres conscientes sólo pueden existir en un medio ambiente con características que permitan que lo habiten), el SAP (Strong Anthropic Principle – principio antrópico fuerte: la naturaleza debe adoptar aquellas características que admitan, en algún lado y en algún tiempo, la existencia de seres conscientes), y versiones más radicales, incluyendo el PAP (Participatory Anthropic Principle – principio antrópico participativo: los observadores conscientes son necesarios para traer a la existencia al universo, y el universo es necesario para traer a la existencia a los observadores). Pero lo que ellos propician es el FAP (Final Anthropic Principle – principio antrópico final).

Con el FAP, la vida que existe (pasado, presente y futuro) continuará evolucionando con los recursos inanimados del universo hasta que alcance un estado que Barrow y Tipler denominan el “Punto Omega.”[8] Este Punto Omega, dicen, es una Entidad que tiene las propiedades de omnipotencia, omnipresencia y omnisciencia, con la capacidad de crear en el pasado.[9] En otras palabras, el Dios-Creador no existe todavía, pero nosotros (toda la vida y todas las estructuras inanimadas del universo) estamos evolucionando gradualmente hacia Dios. Cuando Dios sea construido finalmente así, Su poder será tal que Él puede crear un universo entero con todas sus características de diseño miles de millones de años atrás.

En su último libro, The Physics of Immortality (La física de la inmortalidad),[10] Tipler propone que la evolución hacia el Punto Omega ocurrirá mediante el avance de la tecnología de las computadoras. Extrapolando el tiempo de duplicación de la capacidad de computación (en la actualidad, alrededor de dieciocho meses) hacia algunos millones de años en el futuro, Tipler predice que una generación futura de seres humanos podrá no sólo alterar todo el universo y todas las leyes de la física sino también crear un Dios que aún no existe. Más aún, podremos resucitar cada ser humano que haya vivido jamás mediante la recuperación de los recuerdos que alguna vez residieron en el cerebro de cada persona.

Refutación: Es difícil tratar estas hipótesis del FAP y del Punto Omega en forma seria. En el New York Review of Books, el conocido crítico Martin Gardner ofreció su evaluación del trabajo de Barrow y Tipler:

¿Qué podemos decir de este cuarteto de WAP, SAP, PAP y FAP? En mi opinión no tan humilde, creo que el último principio puede llamarse mejor CRAP, Completely Ridiculous Anthropic Principle – principio antrópico completamente ridículo (nota: en inglés, la palabra “crap” significa “basura”).[11]

En The Physics of Immortality, Tipler sobrestima groseramente el papel de la memoria humana y la capacidad futura de las computadoras. Así como las computadoras no pueden funcionar solamente con bancos de memoria, tampoco la mente humana y la conciencia humana operan solamente mediante la memoria. Si bien están teniendo lugar hoy notables progresos en la tecnología de computación, las leyes de la física imponen límites finitos predecibles sobre el hardware de las computadoras futuras. Como ha sido documentado rigurosamente por Roger Penrose en The Emperor’s New Mind y Shadows of the Mind, estos límites no permiten siquiera la duplicación de la conciencia humana, y mucho menos las capacidades fantásticas que sugiere Tipler.[12]

Pero Tipler aparentemente quiere alterar mucho más que sólo el universo y las leyes de la física. Él cree, por ejemplo, que las computadoras futuras serán capaces de exponer a la gente a los principios de la teoría del juego tan efectivamente que todos los pensamientos y acciones destructivos serán purgados y ya no habrá maldad, aún para gente del tipo de Adolf Hitler y Mata Hari.[13]

En la religión de Tipler, la obra redentora de un Salvador se vuelve innecesaria. Considere, sin embargo, que si la propuesta de Tipler fuera cierta, cuanto mejor la gente comprendiera la teoría del juego menor sería la propensión que exhibirían a cometer el mal.

Desafortunadamente para Tipler, no hay evidencias de ninguna correlación de este tipo.

Tipler no sólo descarta el infierno, sino que redefine el cielo. El “cielo” de Tipler trae la dicha relacional (más precisamente, sexual) a todo hombre y mujer. Él produce una ecuación para “probar” que su utopía generada por la computadora traerá a cada hombre una mujer, y a cada mujer un hombre, capaces de entregar 100 000 veces el impacto y la satisfacción del mejor compañero que uno pueda imaginar en la vida que conocemos.[14] La atracción popular de esta idea documenta la bancarrota espiritual de nuestro tiempo. Evidentemente muchas personas nunca han saboreado un placer mayor que lo que puede dar la experiencia sexual.

En un artículo para el Skeptical Inquirer, Gardner nuevamente blandió sus cuchillos satíricos:

Le dejo al lector que decida si deberán optar por OPT (Omega Point Theology – teología del punto omega) como una nueva religión científica superior a la Cienciología – una religión destinada a elevar a Tipler al rango de un profeta más grande que L. Ron Hubbard – u optar por el punto de vista de que OPT es una fantasía descabellada generada por la lectura de demasiada ciencia-ficción.[15]

En su rechazo persistente de un Creador eterno y trascendente algunos cosmólogos (y otros) están recurriendo a opciones cada vez más irracionales. Hay cierta lógica en esto, sin embargo. Si por motivos personales o morales el Dios de la Biblia no es aceptable, entonces, dada toda la evidencia para la trascendencia y el diseño, las alternativas están restringidas a vuelos de la imaginación.

A lo largo del tiempo y a medida que destrabamos más de los secretos del vasto cosmos, los hombres y mujeres estarán más sobrecogidos por cuán exquisitamente está diseñado el universo. Pero ¿a qué estará dirigido ese sobrecogimiento – a la cosa creada o al Creador? Esa es la elección de cada persona.

Notas

[1] Swinburne, p. 165.

[2] William Lane Craig, “Barrow and Tipler on the Anthropic Principle Versus Divine Design,” British Journal of Philosophy and Science 38 (1988), p. 392.

[3] Joseph Silk, Cosmic Enigma (1993), p. 8-9.

[4] NCSE staff, Education and Creationism Don’t Mix (Berkeley, CA: National Center for Science Education, 1985), p. 3; Eugenie C. Scott, “Of Pandas and People,” National Center for Science Education Reports (Enero-Febrero1990), p. 18; Paul Bartelt, “Patterson and Gish at Morningside College,” The Committees of Correspondence, Iowa Committee of Correspondence Newsletter, vol. 4, no. 4 (October 1989), p. 1.

[5] Education and Creationism Don’t Mix, p. 3; Eugenie C. Scott and Henry P. Cole, “The Elusive Scientific Basis of Creation Science,” The Quarterly Review of Biology (March 1985), p. 297.

[6] Ilya Prigogine and Isabelle Stengers, Order out of Chaos: Man’s New Dialogue With Nature (New York: Bantam Books, 1984).

[7] Barrow y Tipler.

[8] Barrow y Tipler, p. 676-677.

[9] Barrow y Tipler, p. 676-677, 682; Martin Gardner, “Notes of a Fringe-Watcher: Tipler’s Omega Point Theory,” Skeptical Inquirer 15, no. 2 (1991), p. 128-132.

[10] Frank J. Tipler, The Physics of Immortality: Modern Cosmology, God and the Resurrection of the Dead (New York: Doubleday, 1994).

[11] Martin Gardner, “WAP, SAP, PAP, and FAP,” The New York Review of Books, vol. 23, no. 8, 8 May 1986, p. 22-25.

[12] Roger Penrose, The Emperor’s New Mind (New York: Oxford University Press, 1989), p. 3-145, 374-451; Roger Penrose, Shadows of the Mind (New York: Oxford University Press, 1994), p. 7-208.

[13] Frank J. Tipler, p. 253-255.

[14] Frank J. Tipler, p. 256-257.

[15] Gardner, “Notes of a Fringe-Watcher,” p. 132.

 


Blog Original: http://bit.ly/2OERFPO

Traducido por Alejandro Field

Por Scott Youngren

“Una interpretación de sentido común de los hechos, sugiere que un superintelecto ha jugado con la física, así como con la química y la biología, y que no hay fuerzas ciegas sobre las que valga la pena hablar en la naturaleza. Los números que uno calcula de los hechos me parecen tan abrumadores como para poner esta conclusión casi fuera de toda duda”.

-Astrofísico y Matemático de Cambridge University, Fred Hoyle

“Fred Hoyle y yo diferimos en un montón de preguntas, pero en esto estamos de acuerdo: el sentido común y la interpretación satisfactoria de nuestro mundo sugiere la mano del diseño de una super-inteligencia”.

-El ex profesor de investigación de Astronomia y Historia de la Ciencia Owen Gingerich, quien es ahora el mayor astrónomo en el Observatorio Astrofísico Smithsonian. Gingerich está aquí reflexionando sobre el comentario anterior de Fred Hoyle.

Profesor de matemáticas John Lennox Universidad de Oxford cita al famoso Físico Matemático de Oxford University Roger Penrose:

Trata de imaginar el espacio fásico… de todo universo. Cada punto de este espacio fásico representa una manera posible en que el universo pudo haber empezado. Hemos de imaginar al Creador, armado con un ‘dardo’ —que va a ser colocado en algún punto en el espacio fásico… Cada posición diferente del ‘dardo’ proporciona un universo diferente. Ahora, la precisión que se requiere para el propósito del Creador depende de la entropía (Desorden, caos) del universo que se crea con ello. Sería relativamente “fácil” producir un universo de alta entropía, ya que entonces no habría una gran cantidad de espacios fásicos disponibles para que el “dardo” le atine. Pero para empezar el universo en un estado de baja entropía –para que haya una segunda ley de la termodinámica— el Creador debe apuntar a un volumen más pequeño del espacio fásico. ¿Que tan pequeña sería esta región, para que un universo muy parecido al que realmente vivimos resultara?

Lennox continúa citando la respuesta de Penrose:

“Sus cálculos le llevan a la conclusión notable que ‘la puntería del Creador debe de haber sido de una precisión de 1 parte en 10 a la potencia de 10 ó 123, que es un 1 seguido de 10 ceros a la potencia de 123a”.

Como Penrose dice es un “número de los que sería imposible escribir en la forma decimal usual, porque incluso si usted fuera capaz de poner un cero en cada partícula del universo, no habría partículas suficientes para poder hacerlo”.

John Polkinghorne (Profesor de Fisica Cuantica en Cambridge) dijo:

“En los primeros picosegundos del universo, la afinación o ajuste perfecto de las cosas tenía que ser increíblemente precisa. Si se tiene en cuenta una sola variable de las muchas, la relación de expansión-contracción, tenía que ser tan exacta, que sería como apuntar a un blanco de una pulgada cuadrada en el otro extremo del universo, a 20 millones de años luz de distancia y golpear el blanco en el puro centro”.

Y la única alternativa para que el universo surgiera de la casualidad es que se ha planteado deliberadamente. Acción deliberada requiere un creador consciente (léase Dios). Y para aquellos que todavía están tentados a concluir que nuestro universo es solo el resultado de un accidente extremadamente improbable, yo explico en Why God? Why not just plain luck? (¿Porqué Dios? ¿Porqué no solo pura suerte?) el porqué por pura probabilidad (azar), nunca se puede causar nada… menos la creación de un universo.

 


Traducido por Jorge Gil Calderón

Editado por Jairo Izquierdo y María Andreina Cerrada

Blog Original: http://bit.ly/2DaRUzM

PRELIMINARY REMARKS

Writing an article on the fine-tuning of the universe that is too short and simple runs the risk of being the target of doubts and objections, and a lengthy and technical exposition runs the risk of being difficult for the reader to understand or even boring due to the complexity of the content. That is why I am grateful to Professor Robin Collins for not only allowing me to translate much of his work, but also for providing me with the slides that he uses in his lectures on the fine-tuning of the universe, which is the visual material that I will use in this article.

WHAT IS FINE TUNING?

Before we make an argument about fine-tuning, the first thing to do is to know what fine-tuning is and whether there is such a thing for the universe. Well, by fine-tuning we mean the fact that the universe is extremely fine-tuned for the existence of what Professor Collins calls “embodied conscious agents,” which require stable and reproducible complexity. An analogy for the universe would be a biosphere. The biosphere has to be perfectly structured and fine-tuned to be self-sustaining (the right environment, energy consumption, etc.) so that human beings can exist in it. The universe is like that, that is how it must be structured in an extraordinary way.

Three kinds of Fine Tuning for life

The evidence for fine-tuning of the universe is of three kinds:

  1. The fine-tuning of the laws of nature.
  2. Fine-tuning of physical constants.
  3. The fine-tuning of the initial mass-energy distribution of the universe at the time of the Big Bang.

The Fine Tuning of the Laws of Nature

When we talk about the fine-tuning of the laws of nature we mean that the universe must have precisely the right set of laws in order for highly complex life to exist.

Examples:

  • Existence of Gravity.
  • Existence of the Electromagnetic Force.
  • Existence of the Strong Nuclear Force.
  • Existence of the Quantification Principle.
  • Existence of the Pauli Exclusion Principle.

Let’s take the existence of gravity, without it you have no stars, you have no planets, and therefore you have no life! Or without the Electromagnetic Force you would have no atoms, so you would not get life either, then you have no chemical bond, and of course, you have no life either.

We can mention other examples, but this is enough to understand that the appropriate laws are necessary for life of great complexity to exist. If any of these laws were missing, such a type of life would be impossible.

Fine-tuning of physical constants

By physical constants, we mean the fundamental numbers that occur in the laws of physics, many of which must be fine-tuned to an extraordinary degree for life to occur.

For example, take the Gravitational Constant—designated by G—which determines the strength of gravity through Newton’s Law of Gravity:

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Where F is the force between two masses, m 1 and m 2 , that are a distance r apart. If you increase or decrease G then the force of gravity will correspondingly increase or decrease. (The actual value of G is 6.67 x 10 -11 Nm 2 / kg 2 .)

Now, to get an idea of ​​how finely tuned the force of gravity indicated by G is we must first look at the range of fundamental forces in nature:

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Note that the Strong Nuclear Force is 10,000 sextillion [1] times the Force of Gravity. Too complicated? Well, let’s make this more digestible. Imagine you have a ruler big enough to stretch across the entire universe, now we’ll place the points where the Force of Gravity and the Strong Nuclear Force would be located. We’d get something like this:

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Now, Professor Collins calculates that if you increase the Force of Gravity by one part in 1034 of the range of the fundamental forces (i.e. a billion-fold increase in strength), then even single-celled organisms would be crushed, and only planets smaller than about 31 metres in diameter could support life with our brain size. Such planets, of course, would not be able to support an ecosystem to sustain life for our level of intelligence.

We could continue giving examples of what would happen if you kept playing with the value of the Gravity Force, but I think this one is more than enough to understand what we are talking about.

So we can see that for life to occur, the Force of Gravity must fall within a very, very narrow range of values ​​compared to the total range of the fundamental forces.

Let’s look at one more analogy. Imagine a radio dial large enough to span the entire universe. The station WKLF (K-Life) allows life. So:

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Only by tuning into the right frequency (the first thousandth of an inch) of all those on the radio dial (more than 15 billion light years away) can you get a universe with life.

fine tuning jairo 4And so the same thing would happen if you were to play around with the values ​​of the other constants, if they had slightly different values ​​then complex material systems would not arise, so if you want life to exist then the constants of physics must fall within a very narrow range of values. This is widely acknowledged, the famous cosmologist, Stephen Hawking, says:

The remarkable fact is that the values ​​of these numbers [i.e. the constants of physics] seem to have been very finely tuned to make the development of life possible. [2]

Former director of Cambridge University Observatories, Dr Dennis Sciama, also states:

If you change the laws of nature a little bit, or you change the constants of nature a little bit… it is very likely that intelligent life would not have been able to develop. [3]

Fine-tuning the Initial Mass-Energy Distribution

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What does the fine-tuning of the initial mass-energy distribution mean? Well, according to standard cosmology, the universe started with the Big Bang, about 13.7 billion years ago. All the matter was condensed into a region smaller than the size of a golf ball, then it exploded and expanded. And in order for that matter to get galaxies, and to get life, it had to have a very precise arrangement. Professor Collins gives us an analogy of this: If you look at a zygote with a powerful microscope, you would see that it is intricately structured. It wouldn’t look that way from the outside, you would just see it as a blob of protoplasm, but under the microscope, you would have an intricate structure of DNA and all the other kinds of organelles in cells to make up a human being. So, in the same way, the universe has to be in an extremely precise state, and those are the initial conditions, the fine-tuning of mass-energy to get galaxies, stars, and ultimately to get like us.

Now comes the important question, how precise must the initial mass-energy distribution be for life to exist? Well, Roger Penrose, one of the UK’s leading theoretical physicists and cosmologists answers this question in his book The Emperor’s New Mind :

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(Phase space is a space of possibilities, with a standard probability measure that tells us how likely it is to be in that part of that possibility space.)

A figure so incredibly large that Penrose says:

We couldn’t even write the whole number in ordinary decimal notation: it would be a “1” followed by 10 123 “0”s. Even if we wrote a “0” for every proton and every neutron in the entire Universe—and added all the other particles as well—we would still be way short [4] .

Here is an analogy for the formidable precision of the Big Bang explosion according to Penrose’s calculations, which must be much greater than that needed to blow up a pile of rubble into a fully formed building filled with desks, tables, chairs and computers!

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So we can conclude that the initial mass-energy distribution must fall within an excessively narrow range for complex life to occur.

Summary

We have seen that for complex life to exist in the universe, it has to be well structured as a biosphere, and that we have not just one piece of evidence for this, but many pieces of evidence that point to such fine-tuning, and these are the cases of the fine-tuning of the laws of physics, of the physical constants and of the initial distribution of mass and energy.

FORMULATING THE UNIVERSE FINE-TUNING ARGUMENT FOR THE EXISTENCE OF GOD

There are different ways to formulate an argument from fine-tuning, in this post I will focus only on the versions of William Lane Craig, Robin Collins, and Peter S. Williams.

William Lane Craig’s Fine-Tuning Argument

What is the reason for this fine-tuning? Well, there are three options that have been offered as the best explanation and with which we can formulate our first premise of the argument:

  1. The fine-tuning of the universe is due either to physical necessity, chance, or design.

Physical need

Let’s first consider the physical necessity alternative. This alternative tells us that the universe must be one that permits life – in other words, that the values ​​and constants cannot be any other way. In this alternative, the existence of a universe that prohibits life is impossible . Of course, that is a mistake, since such a universe is not only possible , but much more probable than a universe that permits life! And the reason for this is because the constants and quantities are not determined by the laws of nature – they cannot be predicted on the basis of current physical theory. There is no reason or evidence to suggest that fine-tuning is necessary.

One could appeal to string theory, but this does not settle the matter at all. Stephen Hawking says:

Even if we understand the ultimate theory, it is not going to tell us much about how the universe began. It cannot predict the dimensions of spacetime, the symmetry group or Gauge group, or other parameters of the effective low-energy theory… It is not going to determine how this energy is partitioned between conventional matter, and a cosmological constant, or quintessence… So to return to the question… Does string theory predict the state of the universe? The answer is that it does not. It allows for a vast landscape of possible universes, in which we occupy an anthropically allowed location [5] .

And that vast landscape of possible universes that string theory allows for is about 100,500 different  universes, all of them governed by the present laws of nature, so it does nothing to deliver the observed values ​​of the constants and physical quantities in a necessary way.

Chance/brute fact hypothesis

Now let’s move on to our second alternative: Chance or brute fact.

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One Universe Theory

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This hypothesis comes in two forms, the first is with respect to the one universe theory, i.e. our universe is the only one in existence. Those who hold this alternative tell us that the fact that a life-supporting universe exists is just a chance occurrence that has and requires no explanation. In simpler words, our existence is just an “extraordinarily lucky accident.” Of course, this hypothesis is not accepted among most people because of its improbability. As Robin Collins exemplifies, it would be as improbable as believing that a painting of Abraham Lincoln’s face is the result of an extraordinarily lucky ink spill, because it is not only extraordinarily improbable, but it is highly significant, these two characteristics go together.

Professor Peter S. Williams puts it this way, we do not infer intelligent design just from high improbability, but from the combination of a “highly improbable” event with a “very special” pattern. He says:

A long string of random letters is complex (unlikely) but unspecified (does not fit any independently determined pattern). A short string of letters might be specified – such as the word “so” – but it would not be sufficiently complex to overcome chance’s ability to explain the event. Neither complexity without specificity nor specificity without complexity requires us to infer design. However, if you saw a Shakespeare play written on a Scrabble board, you would infer design. A play is both specific and sufficiently complex to merit an inference of design on the grounds that “in all cases where we know the causal origin of… specific complexity, experience has shown that intelligent design plays a causal role” [6] . So too with cosmic fine-tuning [7] .

Professor Williams gives us another analogy: Imagine you see someone enter a sequence of numbers into an ATM and then get their money back. What would you infer from this situation? Was the subject lucky or did they get their money by design? It is when a complex, contingent event matches a specific, independent pattern that we infer design.

Multiverse Theory

But maybe if you spilled ink enough times you would get Lincoln’s face, or if you put too many monkeys with too many typewriters, one of them might write a paragraph of Shakespeare’s play. This is what is known as the so-called “multiverse hypothesis,” according to which there are a huge number of universes with not only different initial conditions, but also with different values ​​of the constants of physics, and even laws of nature. Therefore, simply by chance, some universe will have the “winning combination” for life and thus have an explanation for why a universe exists that allows life. The most common analogy proposed by the proponents of this hypothesis is that of the lottery, in the same way that you can draw many tickets with different combinations of numbers, only one of them has the “winning combination” and the person who gets that ticket will simply be the winner by luck, a mere matter of probability. This hypothesis is widely accepted and has quite prominent proponents, such as Professor Max Tegmark, of the Massachusetts Institute of Technology Cosmologist, Sir Martin Rees, Astronomer to the Royal Family of Great Britain, Stephen Hawking, among many others.

Purely Metaphysical Version

The multiverse theory has two versions, the first of which is the Purely Metaphysical version , which tells us that all possible universes exist, all possible realities exist, so there is one reality where the Marvel universe really exists, another reality where the Lord of the Rings books are true, all those universes exist as a brute fact without any further explanation. This version, for obvious reasons, is not widely defended today.

Universe Generator Version

This hypothesis tells us that universes are generated by some physical process that Professor Collins calls a “Universe Generator.” Unlike the metaphysical version, the Universe Generator version is defended by many leaders in cosmology such as Andrei Linde of Stanford University and Britain’s Sir Martin Rees.

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So you pick the ocean of your choice, then pour a lot of soap on it, so thousands of bubbles are formed, and these are the universes, of course, the ocean keeps expanding at a great rate so the bubbles never collide with each other.

We now turn to the answer that Robin Collins focuses on to rule out the Universe Generator hypothesis, which is this: The Universe Generator itself would have to be “well designed” to produce a single universe that would support life.

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Professor Collins gives us the following analogy of the Universe Generator:

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Much like the bread machine, it seems that the Universe Generator must have the right laws and have the right ingredients (initial conditions) to produce universes that support life.

Professor Collins tells us that if we examine the super-string inflationary multiverse carefully, it requires at least five special mechanisms/laws in order to produce at least one life-supporting universe. So he simply sends the design issue up one level. Collins concludes that at best, the Universe Generator hypothesis eliminates the quantitative case for design based on fine-tuning of constants, but it still requires precise laws and the right initial conditions in order to work. So after all, we can still ask the valid question: “Who or what ‘designed’ the Universe Generator?”

Design Hypothesis

Since we have ruled out physical necessity and chance from our basket of alternatives, we can now state the second premise of our argument:

  1. The fine-tuning of the universe is due neither to physical necessity nor to chance.

But if that is the case, then it inevitably follows that

  1. Therefore, the fine-tuning of the universe is due to design.

One would think that the “design” alternative is just an option offered by theists on a whim or because they simply “need to fill the gap” left by science, so it must necessarily be included in the list of explanations and not as a common sense interpretation. But that is not so, that fine-tuning is due to design is not only a claim made by theistic cosmologists, but by non-theists as well! Theoretical physicist and popular science writer Paul Davies states: “The impression of design is overwhelming” [8] and astrophysicist Sir Fred Hoyle, who was an atheist, once stated: “A common sense interpretation of the facts suggests that a super-intellect has tinkered with physics… and that there are no blind forces of nature . ”

Robin Collins’ Fine-Tuning Argument

The main feature of this argument is that it does not say that the evidence for fine-tuning proves that the universe was designed, or even that the universe is likely to have been designed. Rather, the argument simply concludes that fine-tuning strongly supports theism over the atheistic one-universe hypothesis.

Our first premise of the argument can be stated as follows:

  1. The existence of fine-tuning is not improbable under theism.

As we have seen throughout the article, justifying this premise is easy and not at all controversial: since God is a good being and it is good that intelligent and conscious beings exist, it is neither surprising nor unlikely that God would create a world that can sustain intelligent life.

The following premise may be as follows:

  1. The existence of fine-tuning is highly unlikely under the atheistic single-universe hypothesis.

This premise encompasses the options presented in an atheistic worldview: chance/brute fact and physical necessity. The objections are the same as those we used above for Craig’s argument.

And the conclusion of the argument would be:

  1. From premises (1) and (2) and by inference from the overriding confirmation principle, it follows that the fine-tuning data provide strong evidence in favor of the design hypothesis over the atheistic single-universe hypothesis.

This is the way Collins presents his argument. The evidence for fine-tuning is a lot like fingerprints found on a gun: although they may provide strong evidence that the defendant committed the murder, one cannot, from the evidence, conclude that the defendant is guilty; one would also have to look at the counter-evidence offered. For example, ten reliable witnesses claimed to have seen the defendant in the park at the time of the shooting. In this case, the fingerprints would still count as significant evidence of guilt, but this evidence would be counterbalanced by the testimony of the witnesses. Similarly, the evidence for fine-tuning strongly supports theism over the atheistic one-universe hypothesis, although it does not by itself show that everything that is considered theism is the most plausible explanation of the world. Nevertheless, as we have seen so far, the evidence for fine-tuning provides a much stronger and more objective argument for theism than the strongest atheistic argument against theism.

Peter Williams’ Fine-Tuning Argument

The first premise of Williams’ argument [9] is as follows: 

  1. If something exhibits specified complexity, then it is probably the product of design.

This premise appeals to our common sense of inferring design when we see a “highly improbable” event with a “very special” pattern. This is not a religious claim or a bias coming from the theist; as we have seen above, the design inference for cosmic fine-tuning arises naturally even among atheist physicists.

Our second premise is as follows:

  1. The fine-tuning of the universe exhibits specified complexity.

It is obvious that nothing more needs to be said to justify this premise than what has been presented for the previous arguments. It can therefore be concluded that:

  1. Therefore, the fine-tuning of the universe is probably the product of design.

GENERAL CONCLUSION

So at the end of the day we have a very strong case for the fine-tuning of the universe, and in turn at least three ways to make an argument for the existence of God.

I would like to end this article with a few words from King David:

The heavens declare the glory of God. The skies proclaim the work of his hands. Day by day he tells the world, night by night he makes it known. (Psalm 19:2)

Grades

[1] Translating the huge quantities from English to Spanish is complicated because it is also necessary to convert from the English system of measurement to the international one. For the conversion of the measurements my friend Chris A. Du-Pond helped me with this.

[2] Hawking, 1988, A Brief History of Time , p. 125.

[3] From the BBC special, “The Anthropic Principle.”

[4] Roger Penrose, The Emperor’s New Mind , p. 310

[5] SW Hawking, “Cosmology from the Top Down” a paper presented at the Cosmic Inflation Conference at Davis, University of California, Davis, May 29, 2003.

[6] Stephen C. Meyer, ‘Teleological Evolution: The Difference it Doesn’t Make’,  www.arn.org/docs/meyer/sm_teleologicalevolution.htm

[7] Peter S. Williams, “Five Arguments For Theism,” http://www.peterswilliams.com/2016/02/09/five-arguments-for-theism/#_edn8

[8] Paul Davies, The Cosmic Code, 1988, p. 203

[9] http://www.peterswilliams.com/2016/02/09/five-arguments-for-theism/ (Last visited October 17, 2018).

 


Jairo Izquierdo Hernandez is the founder of Christian Philosopher . He currently works as Social Media Director and author for the Christian organization Cross Examined . He is a member of the Christian Apologetics Alliance and a worship minister at the Christian Baptist Church Christ is the Answer in Puebla, Mexico.