Sometimes it is said that quantum physics furnishes an exception to premise (1) [Whatever begins to exist has a cause], since on the sub-atomic level events are said to be uncaused. In the same way, certain theories of cosmic origins are interpreted as showing that the whole universe could have sprung into being out of the sub-atomic vacuum or even out of nothingness. Thus the universe is said to be the proverbial “free lunch.” ¶ This objection, however, is based on misunderstandings. In the first place, not all scientists agree that sub-atomic events are uncaused. A great many physicists today are quite dissatisfied with this view (the so-called Copenhagen Interpretation) of quantum physics and are exploring deterministic theories like that of David Bohm. Thus, quantum physics is not a proven exception to premise (1). Second, even on the traditional, indeterministic interpretation, particles do not come into being out of nothing. They arise as spontaneous fluctuations of the energy contained in the sub-atomic vacuum, which constitutes an indeterministic cause of their origination. Third, the same point can be made about theories of the origin of the universe out of a primordial vacuum. Popular magazine articles touting such theories as getting “something from nothing” simply do not understand that the vacuum is not nothing but is a sea of fluctuating energy endowed with a rich structure and subject to physical laws. Such models do not therefore involve a true origination ex nihilo.
In my view, none of our knowledge, including science, just “tells it like it is.” Knowledge, even the best scientific knowledge, interprets experience through human cultural understanding and experience, and above all (just as it is for poets and preachers) metaphor is the key to the whole enterprise. As I developed my own career path, as a historian and philosopher of evolutionary biology, this insight grew and grew. Everything was metaphorical — struggle for existence, natural selection, division of labor, genetic code, arms races and more. … Because metaphor helps you move forward. It is heuristic, forcing you to ask new questions. If your love is like a rose, what color is the rose? But note that it does so at a cost. A metaphor puts blinkers on us. Some questions are unanswerable within the context of the metaphor. “My love is a rose” tells me about her beauty. It does not tell me about her mathematical abilities. ¶ Now combine this fact with history. Since the scientific revolution, one metaphor above all — the root metaphor — has dictated the nature and progress of science. This is the metaphor of the world as a machine, the mechanical metaphor. What questions are ruled out by this metaphor? One is about ultimate origins. Of course you can ask about the origins of the metal and plastics in your automobile, but ultimately the questions must end and you must take the materials as given. So with the world. I think the machine metaphor rules out an answer to what Martin Heidegger called the “fundamental question of metaphysics”: Why is there something rather than nothing? Unlike Wittgenstein, I think it is a genuine question, but not one answerable by modern science.
[Lawrence Krauss] is presenting untested speculative theories of how things came into existence out of a pre-existing complex of entities, including variational principles, quantum field theory, specific symmetry groups, a bubbling vacuum, all the components of the standard model of particle physics, and so on. He does not explain in what way these entities could have pre-existed the coming into being of the universe, why they should have existed at all, or why they should have had the form they did. And he gives no experimental or observational process whereby we could test these vivid speculations of the supposed universe-generation mechanism. How indeed can you test what existed before the universe existed? You can’t. ¶ Thus what he is presenting is not tested science. It’s a philosophical speculation, which he apparently believes is so compelling he does not have to give any specification of evidence that would confirm it is true. Well, you can’t get any evidence about what existed before space and time came into being. Above all he believes that these mathematically based speculations solve thousand year old philosophical conundrums, without seriously engaging those philosophical issues. The belief that all of reality can be fully comprehended in terms of physics and the equations of physics is a fantasy. As pointed out so well by Eddington in his Gifford lectures, they are partial and incomplete representations of physical, biological, psychological, and social reality.
Premise (1) [Whatever begins to exist has a cause.] does not state merely a physical law like the law of gravity or the laws of thermodynamics, which are valid for things within the universe. Premise (1) is not a physical principle. Rather, premise (1) is a metaphysical principle: being cannot come from nonbeing; something cannot come into existence uncased from nothing. The principle therefore applies to all of reality, and it is thus metaphysically absurd that the universe should pop into being uncaused out of nothing. This response seem quite reasonable: for on the atheistic view, there was not even the potentiality of the universe’s existence prior to the big bang, since nothing is prior to the big bang. But then how can could the universe become actual if there was not even the potentiality of its existence?
To use a feeble analogy, it is rather like asserting that it is inadequate to say that light is the cause of illumination because one is then obliged to say what it is that illuminates the light, and so on ad infinitum. ¶ The most venerable metaphysical claims about God do not simply shift priority from one kind of thing (say, a teacup or the universe) to another thing that just happens to be much bigger and come much earlier (some discrete, very large gentleman who preexists teacups and universes alike). These claims start, rather, from the fairly elementary observation that nothing contingent, composite, finite, temporal, complex, and mutable can account for its own existence, and that even an infinite series of such things can never be the source or ground of its own being, but must depend on some source of actuality beyond itself. Thus, abstracting from the universal conditions of contingency, one very well may (and perhaps must) conclude that all things are sustained in being by an absolute plenitude of actuality, whose very essence is being as such: not a “supreme being,” not another thing within or alongside the universe, but the infinite act of being itself, the one eternal and transcendent source of all existence and knowledge, in which all finite being participates.
The existence of our universe might be explained by scientific cosmology, but such an explanation would still have to refer to features of some larger reality that contained or gave rise to it. A scientific explanation of the Big Bang would not be an explanation of why there was something rather than nothing, because it would have to refer to something from which that event arose. This something, or anything else cited in a further scientific explanation of it, would then have to be included in the universe whose existence we are looking for an explanation of when we ask why there is anything at all. This is a question that remains after all possible scientific questions have been answered.
It is said that an argument is what convinces reasonable men and a proof is what it takes to convince even an unreasonable man. With the proof now in place, cosmologists can no longer hide behind the possibility of a past-eternal universe. There is no escape: they have to face the problem of a cosmic beginning.
The concept of a universe materializing out of nothing boggles the mind. What exactly is meant by “nothing”? If this “nothing” could tunnel into something, what could have caused the primary tunneling event? And what about energy conservaton? … The initial state prior to the tunneling is a universe of vanishing radius, that is, no universe at all. There is no matter and no space in this very peculiar state. Also, there is no time. Time has meaning only if something is happening in the universe. We measure time using periodic processes, like the rotation of the Earth about its axis, or its motion around the Sun. In the absence of space and matter, time is impossible to define. ¶ And yet the state of “nothing” cannot be identified with absolute nothingness. The tunneling is described by the laws of quantum mechanics, and thus “nothing” should be subjected to these laws. The laws must have existed, even though there was no universe. … A quantum fluctuation of the vacuum assumes that there was a vacuum of some pre-existing space. And we now know that the “vacuum” is very different from “nothing”. Vacuum, or empty space, has energy and tension, it can bend a warp, so it is unquestionably something. As Alan Guth wrote, “In this context, a proposal that the universe was created from empty space is no more fundamental than a proposal that the universe was spawned by a piece of rubber. It might be true, but one would still want to ask where the piece of rubber came from.”
While the many-worlds interpretation has many adherents, and the associated mathematical formalism has great merit, other viable interpretations of quantum mechanics remain with no consensus on which, if any, is the correct one … In fact, the highly successful theory of quantum mechanics does not predict the occurrence of these events, just their probabilities for taking place. While we leave open the possibility that causes may someday be found for such phenomena that allow for their prediction, we have no current basis for assuming such causes exist.
We should keep in mind that we have a vast amount of experience of things, with relative degrees of order, coming into existence, and no one has every yet experienced anything, or has plausible empirical evidence of anything, coming into existence from nothing or from “something” with no order — which really means no nature, no character — at all. In this sense the emergence of something from nothing or from chaos has a probability of exactly zero relative to our data. Now it is true that probability, like “logic,” can be interpreted in numerous ways. But it would be refreshing to hear the naturalistic cosmologist admit that all of our empirical evidence is against order emerging from disorder and something emerging from nothing, and to confess that his metaphysical necessity of such emergences rest on the assumption of a naturalistic world view, rather than proving such a view.
Cosmologists sometimes claim that the universe can arise "from nothing". But they should watch their language, especially when addressing philosophers. We’ve realised ever since Einstein that empty space can have a structure such that it can be warped and distorted. Even if shrunk down to a "point", it is latent with particles and forces — still a far richer construct than the philosopher’s "nothing". Theorists may, some day, be able to write down fundamental equations governing physical reality. But physics can never explain what "breathes fire" into the equations, and actualised them into a real cosmos. The fundamental question of "Why is there something rather than nothing?" remains the province of philosophers
Both cosmology and philosophy trace their roots to the wonder felt by the ancient Greeks as they contemplated the universe. The ultimate question remains why the universe exists rather than nothing. This question led Leibniz to postulate the existence of a metaphysically necessary being, which he identified as God. Leibniz’s critics, however, disputed this identification, claiming that the space-time universe itself may be the metaphysically necessary being. The discovery during this century that the universe began to exist, however, calls into question the universe’s status as metaphysically necessary, since any necessary being must be eternal in its existence. Although various cosmogonic models claiming to avert the beginning of the universe predicted by the standard model have been and continue to be offered, no model involving an eternal universe has proved as plausible as the standard model. Unless we are to assert that the universe simply sprang into being uncaused out of nothing, we are thus led to Leibniz’s conclusion.
It seems to me that modern man, with our touchingly naive belief in reason and science and our delusion that we can understand existence, has lost sight of how miraculous existence truly is. Science, with button-bursting pride, offers us explanations for the history of the universe, but has not even begun to dream of what might have preceded the Big Bang. Science assures us that we are not unique, that there must be myriad planets with intelligent life on them, intelligence that is similar or even superior to ours, but can not answer the Fermi Paradox: “where are they?” Science assures us that Darwinism explains away the rise of humans and that had this or that element of evolution been just slightly different, we may never have existed, and that there must be other planets where life is quite different. And yet, with all of these scientific explanations, the fact remains that to the best of our knowledge: we exist; alone among the creatures of creation, we can comprehend our existence; and our creation seems to have been a goal of the universe. I know, I know, that’s far too anthropomorphic, yadda, yadda, yadda… Well, there’s an old saying down South, maybe it’s even popular down near where Mr. Price lives and teaches: if you see a turtle sitting on a fence post, it’s safe to assume he didn’t get there by himself. You can, of course, concoct all kinds of theories, maybe even prove some of them scientifically, that’ll show that the turtle got there naturally, but, as for me, I’d tend to assume that someone placed him there. As you look around the universe, we damn sure seem to resemble that turtle.
The probabilistic teleological argument exploits the idea that it is extremely improbable that the laws of the universe should be so balanced as to permit the development of life unless we adopt the hypothesis that these laws were fixed by a creator who desired the development of life. The argument, however, faces the same kind of objection as the one we brought against the cosmological argument in the previous chapter: it takes a certain concept out of a context in which it is obviously applicable, and applies it to a context in which that concept is not applicable. In the case of the cosmological argument, the crucial concept is that of causation; in the case of the teleological argument, it is statistical probability. Neither argument carries conviction because we can plausibly deny that the concept in question can be extended to cover extraordinary contexts.
The kalam cosmological argument, by showing that the universe began to exist, demonstrates that the world is not a necessary being and, therefore, not self-explanatory with respect to its existence. Two philosophical arguments and two scientific confirmations are presented in support of the beginning of the universe. Since whatever begins to exist has a cause, there must exist a transcendent cause of the universe.
The quantum theory of gravity has opened up a new possibility, in which there would be no boundary to space-time and so there would be no need to specify the behavior at the boundary. There would be no singularities at which the laws of science broke down and no edge of space-time at which one would have to appeal to God or some new law to set the boundary conditions for space-time. One could say: ‘The boundary condition of the universe is that it has no boundary.’ The universe would be completely self-contained and not affected by anything outside itself. It would neither be created nor destroyed. It would just BE.
Hubble’s observations suggested that there was a time, called the big bang, when the universe was infinitesimally small and infinitely dense. Under such conditions all the laws of science, and therefore all ability to predict the future, would break down. If there were events earlier than this time, then they could not affect what happens at the present time. Their existence can be ignored because it would have no observational consequences. One may say that time had a beginning at the big bang, in the sense that earlier times simply would not be defined. It should be emphasized that this beginning in time is very different from those that had been considered previously. In an unchanging universe a beginning in time is something that has to be imposed by some being outside the universe; there is no physical necessity for a beginning. One can imagine that God created the universe at literally any time in the past. On the other hand, if the universe is expanding, there may be physical reasons why there had to be a beginning. One could imagine that God created the universe at the instant of the big bang, or even afterwards in just such a way as to make it look as though there had been a big bang, but it would be meaningless to suppose that it was created before the big bang. An expanding universe does not preclude a creator, but it does place limits on when he might have carried out his job!
The idea that space and time may form a closed surface without boundary also has profound implications for the role of God in the affairs of the universe. With the success of scientific theories in describing events, most people have come to believe that God allows the universe to evolve according to a set of laws and does not intervene in the universe to break these laws. However, the laws do not tell us what the universe should have looked like when it started — it would still be up to God to wind up the clockwork and choose how to start it off. So long as the universe had a beginning, we could suppose it had a creator. But if the universe is really completely self-contained, having no boundary or edge, it would have neither beginning nor end: it would simply be. What place, then, for a creator?
Astronomers now find they have painted themselves into a corner because they have proven, by their own methods, that the world began abruptly in an act of creation to which you can trace the seeds of every star, every planet, every living thing in this cosmos and on the earth. … That there are what I or anyone would call supernatural forces at work is now, I think, a scientifically proven fact .
There is neither need nor excuse for postulation of non-material intervention in the origin of life, the rise of man, or any other part of the long history of the material cosmos. Yet the origin of that cosmos and the causal principles of its history remain unexplained and inaccessible to science. Here is hidden the First Cause sought by theology and philosophy. The First Cause is not known and I suspect it will never be known to living man. We may, if we are so inclined, worship it in our own ways, but we certainly do not comprehend it.
There are progressions in which the last step is sui generis — incommensurable with the others — and in which to go the whole way is to undo all the labour of your previous journey. … Up to that point, the kind of explanation which explains things away may give us something, though at a heavy cost. But you cannot go on ‘explaining away’ for ever: you will find that you have explained explanation itself away. You cannot go on ‘seeing through’ things for ever. The whole point of seeing through something is to see something through it. It is good that the window should be transparent, because the street or garden beyond it is opaque. How if you saw through the garden too? It is no use trying to ‘see through’ first principles. If you see through everything, then everything is transparent. But a wholly transparent world is an invisible world. To ‘see through’ all things is the same as not to see.
Are we to infer from this that the world was made by a Creator? Certainly not, if we are to adhere to the cannons of valid scientific inference. There is no reason whatever why the universe should not have begun spontaneously, except that it seems odd that it should do so; but there is no law of nature to the effect that things which seem odd to us must not happen. To infer a Creator is to infer a cause, and causal inferences are only admissible in science when they proceed from observed causal laws. Creation out of nothing is an occurrence which has not been observed. There is, therefore, no better reason to suppose that the world was caused by a Creator than to suppose that it was uncaused; either equally contradicts the causal laws that we can observe.
It is God who makes real men and who can enrich our lives with moments and periods of higher feeling. Has the sea made itself, has an oak tree?
If reason (I mean abstract reason, derived from inquiries a priori) be not alike mute with regard to all questions concerning cause and effect, this sentence at least it will venture to pronounce, That a mental world, or universe of ideas, requires a cause as much, as does a material world, or universe of objects; and, if similar in its arrangement, must require a similar cause. For what is there in this subject, which should occasion a different conclusion or inference? In an abstract view, they are entirely alike; and no difficulty attends the one supposition, which is not common to both of them.