105
" Walter Wagner, the man who had gone to court to stop the Large Hadron Collider from beginning operations. A serious charge had been leveled: the LHC was a hazard to the very existence of life on earth. JO: So, roughly speaking, what are the chances the world is going to be destroyed? Is it one in a million, one in a billion? WW: Well, the best we can say right now is about a one-in-two chance. JO: Hold on a second. It’s . . . fifty-fifty? WW: Yeah, fifty-fifty . . . If you have something that can happen, and something that won’t necessarily happen, it’s going to either happen, or it’s going to not happen, and, so, the best guess is one in two. JO: I’m not sure that’s how probability works, Walter. "
― Sean Carroll , The Particle at the End of the Universe: How the Hunt for the Higgs Boson Leads Us to the Edge of a New World
107
" We can be more specific about what the universe would look like if it were an eternal system fluctuating around equilibrium. Boltzmann invoked the anthropic principle (although he didn’t call it that) to explain why we wouldn’t find ourselves in one of the very common equilibrium phases: In equilibrium, life cannot exist. Clearly, what we want to do is find the most common conditions within such a universe that are hospitable to life. Or, if we want to be a bit more careful, perhaps we should look for conditions that are not only hospitable to life, but hospitable to the particular kind of intelligent and self-aware life that we like to think we are.
Maybe this is a way out? Maybe, we might reason, in order for an advanced scientific civilization such as ours to arise, we require a “support system” in the form of an entire universe filled with stars and galaxies, originating in some sort of super-low-entropy early condition. Maybe that could explain why we find such a profligate universe around us.
No. Here is how the game should be played: You tell me the particular thing you insist must exist in the universe, for anthropic reasons. A solar system, a planet, a particular ecosystem, a type of complex life, the room you are sitting in now, whatever you like. And then we ask, “Given that requirement, what is the most likely state of the rest of the universe in the Boltzmann-Lucretius scenario, in addition to the particular thing we are asking for?”
And the answer is always the same: The most likely state of the rest of the universe is to be in equilibrium. If we ask, “What is the most likely way for an infinite box of gas in equilibrium to fluctuate into a state containing a pumpkin pie?,” the answer is “By fluctuating into a state that consists of a pumpkin pie floating by itself in an otherwise homogeneous box of gas.” Adding anything else to the picture, either in space or in time—an oven, a baker, a previously existing pumpkin patch—only makes the scenario less likely, because the entropy would have to dip lower to make that happen. By far the easiest way to get a pumpkin pie in this context is for it to gradually fluctuate all by itself out of the surrounding chaos. "
― Sean Carroll , From Eternity to Here: The Quest for the Ultimate Theory of Time
112
" there is some meaning, out there somewhere, waiting to be discovered and acknowledged. There is a point to all this; things happen for a reason. This conviction has served as the ground beneath our feet, as the foundation on which we’ve constructed all the principles by which we live our lives. Gradually, our confidence in this view has begun to erode. As we understand the world better, the idea that it has a transcendent purpose seems increasingly untenable. The old picture has been replaced by a wondrous new one—one that is breathtaking and exhilarating in many ways, challenging and vexing in others. It is a view in which the world stubbornly refuses to give us any direct answers about the bigger questions of purpose and meaning. The problem is that we haven’t quite admitted to ourselves that this transition has taken place, nor fully accepted its far-reaching implications. The issues are well-known. Over the course of the last two centuries, Darwin has upended our view of life, Nietzsche’s madman bemoaned the death of God, existentialists have searched for authenticity in the face of absurdity, and modern atheists have been granted a seat at society’s table. "
― Sean Carroll , The Big Picture: On the Origins of Life, Meaning, and the Universe Itself
119
" the homunculus narrator experiences everything backward—his first memory is Unverdorben’s death. He has no control over Unverdorben’s actions, nor access to his memories, but passively travels through life in reverse order. At first Unverdorben appears to us as a doctor, which strikes the narrator as quite a morbid occupation—patients shuffle into the emergency room, where staff suck medicines out of their bodies and rip off their bandages, sending them out into the night bleeding and screaming. But near the end of the book, we learn that Unverdorben was an assistant at Auschwitz, where he created life where none had been before—turning chemicals and electricity and corpses into living persons. Only now, thinks the narrator, does the world finally make sense. "
― Sean Carroll , From Eternity to Here: The Quest for the Ultimate Theory of Time
