Albert Einstein (1949)

Source: From *Albert Einstein: Philosopher-Scientist* (1949), from *The Library of Living Philosophers* Series;

Published: by Cambridge University Press,
1949. Including Neils Bohr's report of conversations with Einstein and
Einstein's, reply reproduced here.

BY WAY of introduction I must remark that it was not easy for me to do justice to the task of expressing myself concerning the essays contained in this volume. The reason lies in the fact that the essays refer to entirely too many subjects, which, at the present state of our knowledge, are only loosely connected with each other. I first attempted to discuss the essays individually. However, I abandoned this procedure because nothing even approximately homogeneous resulted, so that the reading of it could hardly have been either useful or enjoyable. I finally decided, therefore, to order these remarks, as far as possible, according to topical considerations.

Furthermore, after some vain efforts, I discovered that the mentality which underlies a few of the essays differs so radically from my own, that I am incapable of saying anything useful about them. This is not to be interpreted that I regard those essays - insofar as their content is at all meaningful to me - less highly than I do those which lie closer to my own ways of thinking, to which [latter] I dedicate the following remarks.

To begin with I refer to the essays of Wolfgang Pauli and Max Born. They describe the content of my work concerning quanta and statistics in general in their inner consistency and in their participation in the evolution of physics during the last half century. It is meritorious that they have done this: For only those who have successfully wrestled with the problematic situations of their own age can have a deep insight into those situations; unlike the later historian, who finds it difficult to make abstractions from those concepts and views which appear to his generation as established, or even as self-evident. Both authors deprecate the fact that I reject the basic idea of contemporary statistical quantum theory, insofar as I do not believe that this fundamental concept will provide a useful basis for the whole of physics. More of this later.

I now come to what is probably the most interesting subject which absolutely must be discussed in connection with the detailed arguments of my highly esteemed colleagues Born, Pauli, Heitler, Bohr, and Margenau. They are all firmly convinced that the riddle of the double nature of all corpuscles (corpuscular and undulatory character) has in essence found its final solution in the statistical quantum theory. On the strength of the successes of this theory they consider it proved that a theoretically complete description of a system can, in essence, involve only statistical assertions concerning the measurable quantities of this system. They are apparently all of the opinion that Heisenberg's indeterminacy-relation (the correctness of which is, from my own point of view, rightfully regarded as finally demonstrated) is essentially prejudicial in favour of the character of all thinkable reasonable physical theories in the mentioned sense. In what follows I wish to adduce reasons which keep me from falling in line with the opinion of almost all contemporary theoretical physicists. I am, in fact, firmly convinced that the essentially statistical character of contemporary quantum theory is solely to be ascribed to the fact that this [theory] operates with an incomplete description of physical systems.

Above all, however, the reader should be convinced that I fully
recognise the very important progress which the statistical quantum
theory has brought to theoretical physics. In the field of *mechanical*
problems - i.e., wherever it is possible to consider the interaction
of structures and of their parts with sufficient accuracy by postulating
a potential energy between material points - [this theory] even
now presents a system which, in its closed character, correctly
describes the empirical relations between statable phenomena as
they were theoretically to be expected. This theory is until now
the only one which unites the corpuscular and undulatory dual
character of matter in a logically satisfactory fashion; and the
(testable) relations, which are contained in it, are, within the
natural limits fixed by the indeterminacy-relation, *complete*.
The formal relations which are given in this theory - i.e., its
entire mathematical formalism - will probably have to be contained,
in the form of logical inferences, in every useful future theory.

What does not satisfy me in that theory, from the standpoint of principle, is its attitude towards that which appears to me to be the programmatic aim of all physics: the complete description of any (individual) real situation (as it supposedly exists irrespective of any act of observation or substantiation). Whenever the positivistically inclined modern physicist hears such a formulation his reaction is that of a pitying smile. He says to himself: "there we have the naked formulation of a metaphysical prejudice, empty of content, a prejudice, moreover, the conquest of which constitutes the major epistemological achievement of physicists within the last quarter-century. Has any man ever perceived a 'real physical situation'? How is it possible that a reasonable person could today still believe that he can refute our essential knowledge and understanding by drawing up such a bloodless ghost?" Patience! The above laconic characterisation was not meant to convince anyone; it was merely to indicate the point of view around which the following elementary considerations freely group themselves. In doing this I shall proceed as follows: I shall first of all show in simple special cases what seems essential to me, and then I shall make a few remarks about some more general ideas which are involved.

We consider as a physical system, in the first instance, a radioactive
atom of definite average decay time, which is practically exactly
localised at a point of the coordinate system. The radioactive
process consists in the emission of a (comparatively light) particle.
For the sake of simplicity we neglect the motion of the residual
atom after the disintegration process. Then it is possible for
us, following Gamow, to replace the rest of the atom by a space
of atomic order of magnitude, surrounded by a closed potential
energy barrier which, at a time t = 0, encloses the particle to
be emitted. The radioactive process thus schematised is then,
as is well known, to be described - in the sense of elementary
quantum mechanics - by a Psi-function in three dimensions, which
at the time t= 0 is different from zero only inside of the barrier,
but which, for positive times, expands into the outer space. This
Psi-function yields the probability that the particle, at some
chosen instant, is actually in a chosen part of space (i.e., is
actually found there by a measurement of position). On the other
hand, the Psi-function does not imply any assertion *concerning
the time instant of the disintegration* of the radioactive
atom.

Now we raise the question: Can this theoretical description be taken as the complete description of the disintegration of a single individual atom? The immediately plausible answer is: No. For one is, first of all, inclined to assume that the individual atom decays at a definite time; however, such a definite time-value is not implied in the description by the Psi-function. If, therefore, the individual atom has a definite disintegration time, then as regards the individual atom its description by means of the Psi-function must be interpreted as an incomplete description. In this case the Psi-function is to be taken as the description, not of a singular system, but of an ideal ensemble of systems. In this case one is driven to the conviction that a complete description of a single system should, after all, be possible, but for such complete description there is no room in the conceptual world of statistical quantum theory.

To this the quantum theorist will reply: This consideration stands and falls with the assertion that there actually is such a thing as a definite time of disintegration of the individual atom (an instant of time existing independently of any observation). But this assertion is, from my point of view, not merely arbitrary but actually meaningless. The assertion of the existence of a definite time-instant for the disintegration makes sense only if I can in principle determine this time-instant empirically. Such an assertion, however, (which, finally, leads to the attempt to prove the existence of the particle outside of the force barrier), involves a definite disturbance of the system in which we are interested, so that the result of the determination does not permit a conclusion concerning the status of the undisturbed system. The supposition, therefore, that a radioactive atom has a definite disintegration-time is not justified by anything whatsoever; it is, therefore, not demonstrated either that the Psi-function can not be conceived as a complete description of the individual system. The entire alleged difficulty proceeds from the fact that one postulates something not observable as "real." (This the answer of the quantum theorist.)

What I dislike in this kind of argumentation is the basic positivistic
attitude, which from my point of view is untenable, and which
seems to me to come to the same thing as Berkeley's principle,
*esse est percipi*. "Being" is always something
which is mentally constructed by us, that is, something which
we freely posit (in the logical sense). The justification of such
constructs does not lie in their derivation from what is given
by the senses. Such a type of derivation (in the sense of logical
deducibility) is nowhere to be had, not even in the domain of
pre-scientific thinking. The justification of the constructs,
which represent "reality" for us, lies alone in their
quality of making intelligible what is sensorily given (the vague
character of this expression is here forced upon me by my striving
for brevity). Applied to the specifically chosen example this
consideration tells us the following:

One may not merely ask: "Does a definite time instant for
the transformation of a single atom exist?" but rather: "Is
it, within the framework of our theoretical total construction,
reasonable to posit the existence of a definite point of time
for the transformation of a single atom?" One may not even
ask what this assertion *means*. One can only ask whether
such a proposition, within the framework of the chosen conceptual
system - with a view to its ability to grasp theoretically what
is empirically given - is reasonable or not.

Insofar, then, as a quantum-theoretician takes the position that the description by means of a Psi-function refers only to an ideal systematic totality but in no wise to the individual system, he may calmly assume a definite point of time for the transformation. But, if he represents the assumption that his description by way of the Psi-function is to be taken as the complete description of the individual system, then he must reject the postulation of a specific decay-time. He can justifiably point to the fact that a determination of the instant of disintegration is not possible on an isolated system, but would require disturbances of such a character that they must not be neglected in the critical examination of the situation. It would, for example, not be possible to conclude from the empirical statement that the transformation has already taken place, that this would have been the case if the disturbances of the system had not taken place.

As far as I know, it was E. Schrödinger who first called
attention to a modification of this consideration, which shows
an interpretation of this type to be impracticable. Rather than
considering a system which comprises only a radioactive atom (and
its process of transformation), one considers a system which includes
also the means for ascertaining the radioactive transformation
- for example, a Geiger-counter with automatic registration-mechanism.
Let this latter include a registration-strip, moved by a clockwork,
upon which a mark is made by tripping the counter. True, from
the point of view of quantum mechanics this total system is very
complex and its configuration space is of very high dimension.
But there is in principle no objection to treating this entire
system from the standpoint of quantum mechanics. Here too the
theory determines the probability of each configuration of all
its co-ordinates for every time instant. If one considers all
configurations of the coordinates, for a time large compared with
the average decay time of the radioactive atom, there will be
(at most) *one* such registration-mark on the paper strip.
To each coordinate configuration corresponds a definite position
of the mark on the paper strip. But, inasmuch as the theory yields
only the relative probability of the thinkable co-ordinate-configurations,
it also offers only relative probabilities for the positions of
the mark on the paper strip, but no definite location for this
mark.

In this consideration the location of the mark on the strip plays the role played in the original consideration by the time of the disintegration. The reason for the introduction of the system supplemented by the registration-mechanism lies in the following. The location of the mark on the registration-strip is a fact which belongs entirely within the sphere of macroscopic concepts, in contradistinction to the instant of disintegration of a single atom. If we attempt [to work with] the interpretation that the quantum-theoretical description is to be understood as a complete description of the individual system, we are forced to the interpretation that the location of the mark on the strip is nothing which belongs to the system per se, but that the existence of that location is essentially dependent upon the carrying out of an observation made on the registration-strip. Such an interpretation is certainly by no means absurd from a purely logical standpoint, yet there is hardly likely to be anyone who would be inclined to consider it seriously. For, in the macroscopic sphere it simply is considered certain that one must adhere to the program of a realistic description in space and time; whereas in the sphere of microscopic situations one is more readily inclined to give up, or at least to modify, this program.

This discussion was only to bring out the following. One arrives at very implausible theoretical conceptions, if one attempts to maintain the thesis that the statistical quantum theory is in principle capable of producing a complete description of an individual physical system. On the other hand, those difficulties of theoretical interpretation disappear, if one views the quantum-mechanical description as the description of ensembles of systems.

I reached this conclusion as the result of quite different types of considerations. I am convinced that everyone who will take the trouble to carry through such reflections conscientiously will find himself finally driven to this interpretation of quantum-theoretical description (the Psi-function is to be understood as the description not of a single system but of an ensemble of systems).

Roughly stated the conclusion is this: Within the framework of statistical quantum theory there is no such thing as a complete description of the individual system. More cautiously it might be put as follows: The attempt to conceive the quantum-theoretical description as the complete description of the individual systems leads to unnatural theoretical interpretations, which become immediately unnecessary if one accepts the interpretation that the description refers to ensembles of systems and not to individual systems. In that case the whole "egg-walking" performed in order to avoid the "physically real" becomes superfluous. There exists, however, a simple psychological reason for the fact that this most nearly obvious interpretation is being shunned. For if the statistical quantum theory does not pretend to describe the individual system (and its development in time) completely, it appears unavoidable to look elsewhere for a complete description of the individual system; in doing so it would be clear from the very beginning that the elements of such a description are not contained within the conceptual scheme of the statistical quantum theory. With this one would admit that, in principle, this scheme could not serve as the basis of theoretical physics. Assuming the success of efforts to accomplish a complete physical description, the statistical quantum theory would, within the framework of future physics, take an approximately analogous position to the statistical mechanics within the framework of classical mechanics. I am rather firmly convinced that the development of theoretical physics will be of this type; but the path will be lengthy and difficult.

I now imagine a quantum theoretician who may even admit that the quantum-theoretical description refers to ensembles of systems and not to individual systems, but who, nevertheless, clings to the idea that the type of description of the statistical quantum theory will, in its essential features, be retained in the future. He may argue as follows: True, I admit that the quantum-theoretical description is an incomplete description of the individual system. I even admit that a complete theoretical description is, in principle, thinkable. But I consider it proven that the search for such a complete description would be aimless. For the lawfulness of nature is thus constituted that the laws can be completely and suitably formulated within the framework of our incomplete description.

To this I can only reply as follows: Your point of view - taken
as theoretical possibility - is incontestable. For me, however,
the expectation that the adequate formulation of the universal
laws involves the use of *all* conceptual elements which
are necessary for a complete description, is more natural. It
is furthermore not at all surprising that, by using an incomplete
description, (in the main) only statistical statements can be
obtained out of such description. If it should be possible to
move forward to a complete description, it is likely that the
laws would represent relations among all the conceptual elements
of this description which, *per se*, have nothing to do with
statistics.

A few more remarks of a general nature concerning concepts and [also] concerning the insinuation that a concept - for example that of the real - is something metaphysical (and therefore to be rejected). A basic conceptual distinction, which is a necessary prerequisite of scientific and pre-scientific thinking, is the distinction between "sense-impressions" (and the recollection of such) on the one hand and mere ideas on the other. There is no such thing as a conceptual definition of this distinction (aside from, circular definitions, i.e., of such as make a hidden use of the object to be defined). Nor can it be maintained that at the base of this distinction there is a type of evidence, such as underlies, for example, the distinction between red and blue. Yet, one needs this distinction in order to be able to overcome solipsism. Solution: we shall make use of this distinction unconcerned with the reproach that, in doing so, we are guilty of the metaphysical "original sin." We regard the distinction as a category which we use in order that we might the better find our way in the world of immediate sensations. The "sense" and the justification of this distinction lies simply in this achievement. But this is only a first step. We represent the sense-impressions as conditioned by an "objective" and by a "subjective" factor. For this conceptual distinction there also is no logical-philosophical justification. But if we reject it, we cannot escape solipsism. It is also the presupposition of every kind of physical thinking. Here too, the only justification lies in its usefulness. We are here concerned with "categories" or schemes of thought, the selection of which is, in principle, entirely open to us and whose qualification can only be judged by the degree to which its use contributes to making the totality of the contents of consciousness "intelligible." The above mentioned "objective factor" is the totality of such concepts and conceptual relations as are thought of as independent of experience, viz., of perceptions. So long as we move within the thus programmatically fixed sphere of thought we are thinking physically. Insofar as physical thinking justifies itself, in the more than once indicated sense, by its ability to grasp experiences intellectually, we regard it as "knowledge of the real."

After what has been said, the "real" in physics is to
be taken as a type of program, to which we are, however, not forced
to cling *a priori*. No one is likely to be inclined to attempt
to give up this program within the realm of the "macroscopic"
(location of the mark on the paper strip "real"). But
the "macroscopic" and the "microscopic" are
so inter-related that it appears impracticable to give up this
program in the "microscopic" alone. Nor can I see any
occasion anywhere within the observable facts of the quantum-field
for doing so, unless, indeed, one clings *a priori* to the
thesis that the description of nature by the statistical scheme
of quantum-mechanics is final.

The theoretical attitude here advocated is distinct from that
of Kant only by the fact that we do not conceive of the "categories"
as unalterable (conditioned by the nature of the understanding)
but as (in the logical sense) free conventions. They appear to
be *a priori* only insofar as thinking without the positing
of categories and of concepts in general would be as impossible
as is breathing in a vacuum.

From these meagre remarks one will see that to me it must seem a mistake to permit theoretical description to be directly dependent upon acts of empirical assertions, as it seems to me to be intended [for example] in Bohr's principle of complementarity, the sharp formulation of which, moreover, I have been unable to achieve despite much effort which I have expended on it. From my point of view [such] statements or measurements can occur only as special instances, viz., parts, of physical description, to which I cannot ascribe any exceptional position above the rest.

The above mentioned essays by Bohr and Pauli contain a historical
appreciation of my efforts in the area of physical statistics
and quanta and, in addition, an accusation which is brought forward
in the friendliest of fashion. In briefest formulation this latter
runs as follows: "Rigid adherence to classical theory."
This accusation demands either a defence or the confession of
guilt. The one or the other is, however, being rendered much more
difficult because it is by no means immediately clear what is
meant by "classical theory." Newton's theory deserves
the name of a classical theory. It has nevertheless been abandoned
since Maxwell and Hertz have shown that the idea of forces at
a distance has to be relinquished and that one cannot manage without
the idea of continuous "fields." The opinion that continuous
fields are to be viewed as the only acceptable basic concepts,
which must also be assumed to underlie the theory of the material
particles, soon won out. Now this conception became, so to speak,
"classical;" but a proper, and in principle complete,
*theory* has not grown out of it. Maxwell's theory of the
electric field remained a torso, because it was unable to set
up laws for the behaviour of electric density, without which there
can, of course, be no such thing as an electro-magnetic field.
Analogously the general theory of relativity furnished then a
field theory of gravitation, but no theory of the field-creating
masses. (These remarks presuppose it as self-evident that a field-theory
may not contain any singularities, i.e., any positions or parts
in space in which the field laws are not valid.)

Consequently there is, strictly speaking, today no such thing as a classical field-theory; one can, therefore, also not rigidly adhere to it. Nevertheless, field-theory does exist as a program: "Continuous functions in the four-dimensional [continuum] as basic concepts of the theory." Rigid adherence to this program can rightfully be asserted of me. The deeper ground for this lies in the following: The theory of gravitation showed me that the non-linearity of these equations results in the fact that this theory yields interactions among structures (localised things) at all. But the theoretical search for non-linear equations is hopeless (because of too great variety of possibilities), if one does not use the general principle of relativity (invariance under general continuous co-ordinate-transformations). In the meantime, however, it does not seem possible to formulate this principle, if one seeks to deviate from the above program. Herein lies a coercion which I cannot evade. This for my justification.

Nevertheless I am forced to weaken this justification by a confession.
If one disregards quantum structure, one can justify the introduction
of the g_{ik} "operationally" by pointing to the fact that
one can hardly doubt the physical reality of the elementary light
cone which belongs to a point. In doing so one implicitly makes
use of the existence of an arbitrarily sharp optical signal. Such
a signal, however, as regards the quantum facts, involves infinitely
high frequencies and energies, and therefore a complete destruction
of the field to be determined. That kind of a physical justification
for the introduction of the g_{ik} falls by the wayside, unless one
limits himself to the "macroscopic." The application
of the formal basis of the general theory of relativity to the
"microscopic" can, therefore, be based only upon the
fact that that tensor is the formally simplest covariant structure
which can come under consideration. Such argumentation, however,
carries no weight with anyone who doubts that we have to adhere
to the continuum at all. All honour to his doubt - but where else
is there a passable road?

Now I come to the theme of the relation of the theory of relativity
to philosophy. Here it is Reichenbach's piece of work which, by
the precision of deductions and by the sharpness of his assertions,
irresistibly invites a brief commentary. Robertson's lucid discussion
also is interesting mainly from the standpoint of general epistemology,
although it limits itself to the narrower theme of "the theory
of relativity and geometry." To the question: Do you consider
true what Reichenbach has here asserted, I can answer only with
Pilate's famous question: "*What is truth?*"

Let us first take a good look at the question: Is a geometry - looked at from the physical point of view - verifiable (viz., falsifiable) or not? Reichenbach, together with Helmholtz, says: Yes, provided that the empirically given solid body realises the concept of "distance." Poincare says no and consequently is condemned by Reichenbach. Now the following short conversation takes place:

* Poincare*: The empirically given bodies are not rigid,
and consequently can not be used for the embodiment of geometric
intervals. Therefore, the theorems of geometry are not verifiable.

* Reichenbach*: I admit that there are no bodies which
can be immediately adduced for the "real definition"
of the interval. Nevertheless, this real definition can be achieved
by taking the thermal volume-dependence, elasticity, electro-
and magnetostriction, etc., into consideration. That this is really
[and] without contradiction possible, classical physics has surely
demonstrated.

* Poincare*: In gaining the real definition improved
by yourself you have made use of physical laws, the formulation
of which presupposes (in this case) Euclidean geometry. The verification,
of which you have spoken, refers, therefore, not merely to geometry
but to the entire system of physical laws which constitute its
foundation. An examination of geometry by itself is consequently
not thinkable. - Why should it consequently not be entirely up
to me to choose geometry according to my own convenience (i.e.,
Euclidean) and to fit the remaining (in the usual sense "physical")
laws to this choice in such manner that there can arise no contradiction
of the whole with experience?

(The conversation cannot be continued in this fashion because the respect of the [present] writer for Poincare's superiority as thinker and author does not permit it; in what follows therefore, an anonymous non-positivist is substituted for Poincare. - )

* Reichenbach*: There is something quite attractive
in this conception. But, on the other hand, it is noteworthy that
the adherence to the objective meaning of length and to the interpretation
of the differences of co-ordinates as distances (in pre-relativistic
physics) has not led to complications. Should we not, on the basis
of this astounding fact, be justified in operating further at
least tentatively with the concept of the measurable length, as
if there were such things as rigid measuring-rods. In any case
it would have been impossible for Einstein de facto (even if not
theoretically) to set up the theory of general relativity, if
he had not adhered to the objective meaning of length.

Against Poincare's suggestion it is to be pointed out that what really matters is not merely the greatest possible simplicity of the geometry alone, but rather the greatest possible simplicity of all of physics (inclusive of geometry). This is what is, in the first instance, involved in the fact that today we must decline as unsuitable the suggestion to adhere to Euclidean geometry.

* Non-Positivist*: If, under the stated circumstances,
you hold distance to be a legitimate concept, how then is it with
your basic principle (meaning = verifiability) ? Do you not have
to reach the point where you must deny the meaning of geometrical
concepts and theorems and to acknowledge meaning only within the
completely developed theory of relativity (which, however, does
not yet exist at all as a finished product)? Do you not have to
admit that, in your sense of the word, no "meaning"
can be attributed to the individual concepts and assertions of
a physical theory at all, and to the entire system only insofar
as it makes what is given in experience "intelligible?"
Why do the individual concepts which occur in a theory require
any specific Justification anyway, if they are only indispensable
within the framework of the logical structure of the theory, and
the theory only in its entirety validates itself?

It seems to me, moreover, that you have not at all done justice
to the really significant philosophical achievement of Kant. From
Hume Kant had learned that there are concepts (as, for example,
that of causal connection), which play a dominating role in our
thinking, and which, nevertheless, can not be deduced by means
of a logical process from the empirically given (a fact which
several empiricists recognise, it is true, but seem always again
to forget). What justifies the use of such concepts? Suppose he
had replied in this sense: Thinking is necessary in order to understand
the empirically given, and concepts *and "categories"
are necessary as indispensable elements of thinking*. If he
had remained satisfied with this type of an answer, he would have
avoided scepticism and you would not have been able to find fault
with him. He, however, was misled by the erroneous opinion, difficult
to avoid in his time - that Euclidean geometry is necessary to
thinking and offers *assured* (i.e., not dependent upon sensory
experience) knowledge concerning the objects of "external"
perception. From this easily understandable error he concluded
the existence of synthetic judgments *a priori*, which are
produced by the reason alone, and which, consequently, can lay
claim to absolute validity. I think your censure is directed less
against Kant himself than against those who today still adhere
to the errors of "synthetic judgments *a priori*."

I can hardly think of anything more stimulating as the basis for discussion in an epistemological seminar than this brief essay by Reichenbach (best taken together with Robertson's essay).

What has been discussed thus far is closely related to Bridgman's
essay, so that it will be possible for me to express myself quite
briefly without having to harbour too much fear that I shall be
misunderstood. In order to be able to consider a logical system
as physical theory it is not necessary to demand that all of its
assertions can be independently interpreted and "tested"
"operationally;" *de facto* this has never yet
been achieved by any theory and can not at all be achieved. In
order to be able to consider a theory as a *physical* theory
it is only necessary that it implies empirically testable assertions
in general.

This formulation is insofar entirely unprecise as "testability" is a quality which refers not merely to the assertion itself but also to the co-ordination of concepts, contained in it, with experience. But it is probably hardly necessary for me to enter upon a discussion of this ticklish problem, inasmuch as it is not likely that there exist any essential differences of opinion at this point. -

* Margenau*;. This essay contains several original
specific remarks, which I must consider separately:

To his Sec. I: "Einstein's position . . . contains features
of rationalism and extreme empiricism...." This remark is
entirely correct. From whence comes this fluctuation? A logical
conceptual system is physics insofar as its concepts and assertions
are necessarily brought into relationship with the world of experiences.
Whoever desires to set up such a system will find a dangerous
obstacle in arbitrary choice (*embarras de richesse*). This
is why he seeks to connect his concepts as directly and necessarily
as possible with the world of experience. In this case his attitude
is empirical. This path is often fruitful, but it is always open
to doubt, because the specific concept and the individual assertion
can, after all, assert something confronted by the empirically
given only in connection with the entire system. He then recognises
that there exists no logical path from the empirically given to
that conceptual world. His attitude becomes then more nearly rationalistic,
because he recognises the logical independence of the system.
The danger in this attitude lies in the fact that in the search
for the system one can lose every contact with the world of experience.
A wavering between these extremes appears to me unavoidable.

To his Sec. 2: I did not grow up in the Kantian tradition, but
came to understand the truly valuable which is to be found in
his doctrine, alongside of errors which today are quite obvious,
only quite late. It is contained in the sentence: "The real
is not given to us, but put to us (*aufgegeben*) (by way
of a riddle)." This obviously means: There is such a thing
as a conceptual construction for the grasping of the inter-personal,
the authority of which lies purely in its validation. This conceptual
construction refers precisely to the "real" (by definition),
and every further question concerning the "nature of the
real" appears empty.

To his Sec. 4: This discussion has not convinced me at all. For
it is clear *per se* that every magnitude and every assertion
of a theory lays claim to "objective meaning" (within
the framework of the theory). A problem arises only when we ascribe
group-characteristics to a theory, i.e., if we assume or postulate
that the same physical situation admits of several ways of description,
each of which is to be viewed as equally justified. For in this
case we obviously cannot ascribe complete objective meaning (for
example the x-component of the velocity of a particle or its x-coordinates)
to the individual (not eliminable) magnitudes. In this case, which
has always existed in physics, we have to limit ourselves to ascribing
objective meaning to the general laws of the theory, i.e., we
have to demand that these laws are valid for every description
of the system which is recognised as justified by the group. It
is, therefore, not true that "objectivity" presupposes
a group-characteristic, but that the group-characteristic forces
a refinement of the concept of objectivity. The positing of group
characteristics is heuristically so important for theory, because
this characteristic always considerably limits the variety of
the mathematically meaningful laws.

Now there follows a claim that the group-characteristics determine that the laws must have the form of differential equations; I can not at all see this. Then Margenau insists that the laws expressed by way of the differential equations (especially the partial ones) are "least specific." Upon what does he base this contention? If they could be proved to be correct, it is true that the attempt to ground physics upon differential equations would then turn out to be hopeless. We are, however, far from being able to judge whether differential laws of the type to be considered have any solutions at all which are everywhere singularity-free; and, if so, whether there are too many such solutions.

And now just a remark concerning the discussions about the Einstein-Podolski-Rosen
Paradox. I do not think that Margenau's defence of the "orthodox"
("orthodox" refers to the thesis that the t-function
characterises the individual system *exhaustively*) quantum
position hits the essential [aspects]. Of the "orthodox"
quantum theoreticians whose position I know, Niels Bohr's seems
to me to come nearest to doing justice to the problem. Translated
into my own way of putting it, he argues as follows:

If the partial systems A and B form a total system which is described
by its Psi-function Psi/(*AB*), there is no reason why any
mutually independent existence (state of reality) should be ascribed
to the partial systems *A* and *B* viewed separately,
* not even if the partial systems are spatially separated
from each other at the particular time under consideration*.
The assertion that, in this latter case, the real situation of

By this way of looking at the matter it becomes evident that the paradox forces us to relinquish one of the following two assertions:

(1) the description by means of the Psi-function is *complete*

(2) the real states of spatially separated objects are independent of each other.

On the other hand, it is possible to adhere to (2), if one regards the Psi-function as the description of a (statistical) ensemble of systems (and therefore relinquishes (1) ) . However, this view blasts the framework of the "orthodox quantum theory."

One more remark to Margenau's Sec. 7. In the characterisation
of quantum mechanics the brief little sentence will be found:
"on the classical level it corresponds to ordinary dynamics."
This is entirely correct - *cum grano salis*; and it is precisely
this granum salis which is significant for the question of interpretation.

If our concern is with macroscopic masses (billiard balls or stars), we are operating with very short de Broglie-waves, which are determinative for the behaviour of the center of gravity of such masses. This is the reason why it is possible to arrange the quantum-theoretical description for a reasonable time in such a manner that for the macroscopic way of viewing things, it becomes sufficiently precise in position as well as in momentum. It is true also that this sharpness remains for a long time and that the quasi-points thus represented behave just like the mass-points of classical mechanics. However, the theory shows also that, after a sufficiently long time, the point-like character of the Psi-function is completely lost to the center of gravity-co-ordinates, so that one can no longer speak of any quasi-localisation of the centers of gravity. The picture then becomes, for example in the case of a single macro-mass-point, quite similar to that involved in a single free electron.

If now, in accordance with the orthodox position, I view the Psi-function
as the complete description of a real matter of fact for the individual
case, I cannot but consider the essentially unlimited lack of
sharpness of the position of the (macroscopic) body as *real*.
On the other hand, however, we know that, by illuminating the
body by means of a lantern at rest against the system of co-ordinates,
we get a (macroscopically judged) sharp determination of position.
In order to comprehend this I must assume that that sharply defined
position is determined not merely by the real situation of the
observed body, but also by the act of illumination. This is again
a paradox (similar to the mark on the paper strip in the above
mentioned example). The spook disappears only if one relinquishes
the orthodox standpoint, according to which the Psi-function is
accepted as a complete description of the single system.

It may appear as if all such considerations were just superfluous learned hairsplitting, which have nothing to do with physics proper. However, it depends precisely upon such considerations in which direction one believes one must look for the future conceptual basis of physics.

I close these expositions, which have grown rather lengthy, concerning the interpretation of quantum theory with the reproduction of a brief conversation which I had with an important theoretical physicist. He: "I am inclined to believe in telepathy." I: "This has probably more to do with physics than with psychology." He: "Yes."

The essays by Lenzen and Northrop both aim to treat my occasional utterances of epistemological content systematically. From those utterances Lenzen constructs a synoptic total picture, in which what is missing in the utterances is carefully and with delicacy of feeling supplied. Everything said therein appears to me convincing and correct. Northrop uses these utterances as point of departure for a comparative critique of the major epistemological systems. I see in this critique a masterpiece of unbiased thinking and concise discussion, which nowhere permits itself to be diverted from the essential.

The reciprocal relationship of epistemology and science is of
noteworthy kind. They are dependent upon each other. Epistemology
without contact with science becomes an empty scheme. Science
without epistemology is - insofar as it is thinkable at all -
primitive and muddled. However, no sooner has the epistemologist,
who is seeking a clear system, fought his way through to such
a system, than he is inclined to interpret the thought-content
of science in the sense of his system and to reject whatever does
not fit into his system. The scientist, however, cannot afford
to carry his striving for epistemological systematic that far.
He accepts gratefully the epistemological conceptual analysis;
but the external conditions, which are set for him by the facts
of experience, do not permit him to let himself be too much restricted
in the construction of his conceptual world by the adherence to
an epistemological system. He therefore must appear to the systematic
epistemologist as a type of unscrupulous opportunist: he appears
as * realist* insofar as he seeks to describe a world
independent of the acts of perception; as

All of this is splendidly elucidated in Lenzen's and Northrop's essays.

And now a few remarks concerning the essays by E. A. Milne, G. Lemaitre, and L. Infeld as concerns the cosmological problem:

Concerning Milne's ingenious reflections I can only say that I find their theoretical basis too narrow. From my point of view one cannot arrive, by way of theory, at any at least somewhat reliable results in the field of cosmology, if one makes no use of the principle of general relativity.

As concerns Lemaître's arguments in favour of the so-called "cosmological constant" in the equations of gravitation, I must admit that these arguments do not appear to me as sufficiently convincing in view of the present state of our knowledge.

The introduction of such a constant implies a considerable renunciation of the logical simplicity of theory, a renunciation which appeared to me unavoidable only so long as one had no reason to doubt the essentially static nature of space. After Hubble's discovery of the "expansion" of the stellar system, and since Friedmann's discovery that the unsupplemented equations involve the possibility of the existence of an average (positive) density of matter in an expanding universe, the introduction of such a constant appears to me, from the theoretical standpoint, at present unjustified.

The situation becomes complicated by the fact that the entire duration of the expansion of space to the present, based on the equations in their simplest form, turns out smaller than appears credible in view of the reliably known age of terrestrial minerals. But the introduction of the "cosmological constant" offers absolutely no natural escape from the difficulty. This latter difficulty is given by way of the numerical value of Hubble's expansion-constant and the age-measurement of minerals, completely independent of any cosmological theory, provided that one interprets the Hubble-effect as Doppler effect.

Everything finally depends upon the question: Can a spectral line
be considered as a measure of a "proper time" (*Eigen-Zeit*) ds
(ds^{2} = g_{ik}dx_{i}dx_{k}), (if one takes into consideration regions of
cosmic dimensions)? Is there such a thing as a natural object
which incorporates the "natural-measuring-stick" independently
of its position in four-dimensional space? The affirmation of
this question made the invention of the general theory of relativity
*psychologically* possible; however this supposition is logically
not necessary. For the construction of the present theory of relativity
the following is essential:

(1) Physical things are described by continuous functions, field-variables of four co-ordinates. As long as the topological connection is preserved, these latter can be freely chosen.

(2) The field-variables are tensor-components; among the tensors
is a symmetrical tensor g_{ik} for the description of the gravitational
field.

(3) There are physical objects, which (in the macroscopic field)
measure the invariant *ds*.

If (1) and (2) are accepted, (3) is plausible, but not necessary. The construction of mathematical theory rests exclusively upon (1) and (2).

A complete theory of physics as a totality, in accordance with (1) and (2) does not yet exist. If it did exist, there would be no room for the supposition (3). For the objects used as tools for measurement do not lead an independent existence alongside of the objects implicated by the field-equations. - - It is not necessary that one should permit one's cosmological considerations to be restrained by such a sceptical attitude; but neither should one close one's mind towards them from the very beginning.

These reflections bring me to Karl Menger's essay. For the quantum-facts suggest the suspicion that doubt may also be raised concerning the ultimate usefulness of the program characterised in (1) and (2). There exists the possibility of doubting only (2) and, in doing so, to question the possibility of being able adequately to formulate the laws by means of differential equations, without dropping (1). The more radical effort of surrendering (1) with (2) appears to me - and I believe to Dr. Menger also - to lie more closely at hand. So long as no one has new concepts, which appear to have sufficient constructive power, mere doubt remains; this is, unfortunately, my own situation. Adhering to the continuum originates with me not in a prejudice, but arises out of the fact that I have been unable to think up anything organic to take its place. How is one to conserve four-dimensionality in essence (or in near approximation) and [at the same time] surrender the continuum?

L. Infeld's essay is an independently understandable, excellent introduction into the so-called "cosmological problem" of the theory of relativity, which critically examines all essential points.

Max von Laue: An historical investigation of the development of the conservation postulates, which, in my opinion, is of lasting value. I think it would be worth while to make this essay easily accessible to students by way of independent publication.

In spite of serious efforts I have not succeeded in quite understanding H. Dingle's essay, not even as concerns its aim. Is the idea of the special theory of relativity to be expanded in the sense that new group-characteristics, which are not implied by the Lorentz-invariance, are to be postulated? Are these postulates empirically founded or only by way of a trial "posited"? Upon what does the confidence in the existence of such group-characteristics rest?

Kurt Gödel's essay constitutes, in my opinion, an important contribution to the general theory of relativity, especially to the analysis of the concept of time. The problem here involved disturbed me already at the time of the building up of the general theory of relativity, without my having succeeded in clarifying it. Entirely aside from the relation of the theory of relativity to idealistic philosophy or to any philosophical formulation of questions, the problem presents itself as follows:

If *P* is a world-point, a "light-cone" (ds^{2}= 0)
belongs to it. We draw a "time-like" world-line through
P and on this line observe the close world-points *B* and
*A*, separated by *P*. Does it make any sense to provide
the world-line with an arrow, and to assert that *B* is before
*P*, *A* after *P*? Is what remains of temporal
connection between world-points in the theory of relativity an
asymmetrical relation, or would one be just as much justified,
from the physical point of view, to indicate the arrow in the
opposite direction and to assert that *A is before* *P*,
*B after P?*

In the first instance the alternative is decided in the negative,
if we are justified in saying: If it is possible to send (to telegraph)
a signal (also passing by in the close proximity of *P*)
from *B* to *A*, but not from *A* to *B*,
then the one-sided (asymmetrical) character of time is secured,
i.e., there exists no free choice for the direction of the arrow.
What is essential in this is the fact that the sending of a signal
is, in the sense of thermodynamics, an irreversible process, a
process which is connected with the growth of entropy (*whereas,
according to our present knowledge*, all elementary processes
are reversible).

If, therefore, *B* and *A* are two, sufficiently neighbouring,
world-points, which can be connected by a time-like line, then
the assertion: "*B* is before *A*," makes
physical sense. But does this assertion still make sense, if the
points, which are connectable by the time-like line, are arbitrarily
far separated from each other? Certainly not, if there exist point-series
connectable by time-like lines in such a way that each point precedes
temporally the preceding one, *and if the series is closed in
itself*. In that case the distinction "earlier-later"
is abandoned for world-points which lie far apart in a cosmological
sense, and those paradoxes, regarding the *direction* of
the causal connection, arise, of which Mr. Gödel has spoken.

Such cosmological solutions of the gravitation-equations (with not vanishing A-constant) have been found by Mr. Gödel. It will be interesting to weigh whether these are not to be excluded on physical grounds.

I have the distressing feeling that I have expressed myself, in this reply, not merely somewhat longwindedly but also rather sharply. This observation may serve as my excuse: one can really quarrel only with his brothers or close friends; others are too alien [for that].

P.S. The preceding remarks refer to essays which were in my hands at the end of January 1949. Inasmuch as the volume was to have appeared in March, it was high time to write down these reflections.

After they had been concluded I learned that the publication of the volume would experience a further delay and that some additional important essays had come in. I decided, nevertheless, not to expand my remarks further, which had already become too long, and to desist from taking any position with reference to those essays which came into my hands after the conclusion of my remarks.