“Nothing is not nothing. Nothing is something. That's how a cosmos can be spawned from the void -- a profound idea conveyed in A Universe From Nothing that unsettles some yet enlightens others. Meanwhile, it's just another day on the job for physicist Lawrence Krauss.”
Editorial Reviews
Review
"In A Universe from Nothing, Lawrence Krauss has written a thrilling introduction to the current state of cosmology—the branch of science that tells us about the deep past and deeper future of everything. As it turns out, everything has a lot to do with nothing—and nothing to do with God. This is a brilliant and disarming book."-- Sam Harris, author of The Moral Landscape
"Astronomers at the beginning of the twentieth century were wondering whether there was anything beyond our Milky Way Galaxy. As Lawrence Krauss lucidly explains, astronomers living two trillion years from now, will perhaps be pondering precisely the same question! Beautifully navigating through deep intellectual waters, Krauss presents the most recent ideas on the nature of our cosmos, and of our place within it. A fascinating read." -- Mario Livio, author of Is God A Mathematician? and The Golden Ratio
"In this clear and crisply written book, Lawrence Krauss outlines the compelling evidence that our complex cosmos has evolved from a hot, dense state and how this progress has emboldened theorists to develop fascinating speculations about how things really began." -- Martin Rees, author of Our Final Hour
“A series of brilliant insights and astonishing discoveries have rocked the Universe in recent years, and Lawrence Krauss has been in the thick of it. With his characteristic verve, and using many clever devices, he’s made that remarkable story remarkably accessible. The climax is a bold scientific answer to the great question of existence: Why is there something rather than nothing.” -- Frank Wilczek, Nobel Laureate and Herman Feshbach professor at MIT, author of The Lightness of Being
"With characteristic wit, eloquence and clarity Lawrence Krauss gives a wonderfully illuminating account of how science deals with one of the biggest questions of all: how the universe's existence could arise from nothing. It is a question that philosophy and theology get themselves into muddle over, but that science can offer real answers to, as Krauss's lucid explanation shows. Here is the triumph of physics over metaphysics, reason and enquiry over obfuscation and myth, made plain for all to see: Krauss gives us a treat as well as an education in fascinating style." --A. C. Grayling, author of The Good Book
“In A Universe from Nothing, Lawrence Krauss has written a thrilling introduction to the current state of cosmology—the branch of science that tells us about the deep past and deeper future of everything. As it turns out, everything has a lot to do with nothing—and nothing to do with God. This is a brilliant and disarming book.” --Sam Harris, author of The Moral Landscape
"We have been living through a revolution in cosmology as wondrous as that initiated by Copernicus. Here is the essential, engrossing and brilliant guide." --Ian McEwan
“Nothing is not nothing. Nothing is something. That's how a cosmos can be spawned from the void -- a profound idea conveyed in A Universe From Nothing that unsettles some yet enlightens others. Meanwhile, it's just another day on the job for physicist Lawrence Krauss.” -- Neil deGrasse Tyson, Astrophysicist, American Museum of Natural History
About the Author
Lawrence M. Krauss, Ph.D., is Foundation Professor in the School of Earth and Space Exploration and the Physics Dept, Co-Director of the Cosmology Initiative, and Inaugural Director of the Origins Initiative at Arizona State University. He is an internationally known theoretical physicist with wide research interests, including the interface between elementary particle physics and cosmology, where his studies include the early universe, the nature of dark matter, general relativity and neutrino astrophysics. He received his Ph.D. in Physics from the Massachusetts Institute of Technology, joined the Harvard Society of Fellows, then the faculty of Physics at Yale University, and later moved to Case Western Reserve University. Krauss is one of the few prominent scientists today to have actively crossed the chasm between science and popular culture. The author of the bestselling book, The Physics of Star Trek, he was nominated for a Grammy award for his liner notes for a Telarc CD of music from Star Trek.
RICHARD DAWKINS, is an evolutionary biologist, best selling author and outspoken atheist. He has established himself as a guru of evolution with the publication of books detailing and expanding upon Darwinian theory. Until his retirement this year, he was the Charles Simonyi Professor For The Understanding Of Science at Oxford University. He is the author most recently of The Greatest Show on Earth: The Evidence for Evolution. His other books include The Selfish Gene, The Extended Phenotype, The Blind Watchmaker, River out of Eden (ScienceMasters Series), Climbing Mount Improbable, Unweaving the Rainbow, The Devil's Chaplain, The Ancestor's Tale, and The God Delusion. Dawkins was Elected as a Fellow of the Royal Society in 2001.The Galaxy British Book Awards named him Author of the Year in 2006 for The God Delusion, and in 2008 his TV program 'The Genius of Charles Darwin' won Best Documentary Series at the British Broadcast Awards. He was listed as one of TIME Magazine's 100 Most Influential People in 2007. In his role as the Charles Simonyi Professor For The Understanding Of Science at Oxford University, Dawkins regularly talked to the public regarding his views on the wonders of science.
Excerpt. © Reprinted by permission. All rights reserved.
PREFACE Dream or nightmare, we have to live our experience as it is, and we have to live it awake. We live in a world which is penetrated through and through by science and which is both whole and real. We cannot turn it into a game simply by taking sides. —JACOB BRONOWSKI
In the interests of full disclosure right at the outset I must admit that I am not sympathetic to the conviction that creation requires a creator, which is at the basis of all of the world’s religions. Every day beautiful and miraculous objects suddenly appear, from snowflakes on a cold winter morning to vibrant rainbows after a late-afternoon summer shower. Yet no one but the most ardent fundamentalists would suggest that each and every such object is lovingly and painstakingly and, most important, purposefully created by a divine intelligence. In fact, many laypeople as well as scientists revel in our ability to explain how snowflakes and rainbows can spontaneously appear, based on simple, elegant laws of physics. Of course, one can ask, and many do, “Where do the laws of physics come from?” as well as more suggestively, “Who created these laws?” Even if one can answer this first query, the petitioner will then often ask, “But where did that come from?” or “Who created that?” and so on. Ultimately, many thoughtful people are driven to the apparent need for First Cause, as Plato, Aquinas, or the modern Roman Catholic Church might put it, and thereby to suppose some divine being: a creator of all that there is, and all that there ever will be, someone or something eternal and everywhere. Nevertheless, the declaration of a First Cause still leaves open the question, “Who created the creator?” After all, what is the difference between arguing in favor of an eternally existing creator versus an eternally existing universe without one? These arguments always remind me of the famous story of an expert giving a lecture on the origins of the universe (sometimes identified as Bertrand Russell and sometimes William James), who is challenged by a woman who believes that the world is held up by a gigantic turtle, who is then held up by another turtle, and then another . . . with further turtles “all the way down!” An infinite regress of some creative force that begets itself, even some imagined force that is greater than turtles, doesn’t get us any closer to what it is that gives rise to the universe. Nonetheless, this metaphor of an infinite regression may actually be closer to the real process by which the universe came to be than a single creator would explain. Defining away the question by arguing that the buck stops with God may seem to obviate the issue of infinite regression, but here I invoke my mantra: The universe is the way it is, whether we like it or not. The existence or nonexistence of a creator is independent of our desires. A world without God or purpose may seem harsh or pointless, but that alone doesn’t require God to actually exist. Similarly, our minds may not be able to easily comprehend infinities (although mathematics, a product of our minds, deals with them rather nicely), but that doesn’t tell us that infinities don’t exist. Our universe could be infinite in spatial or temporal extent. Or, as Richard Feynman once put it, the laws of physics could be like an infinitely layered onion, with new laws becoming operational as we probe new scales. We simply don’t know! For more than two thousand years, the question, “Why is there something rather than nothing?” has been presented as a challenge to the proposition that our universe—which contains the vast complex of stars, galaxies, humans, and who knows what else—might have arisen without design, intent, or purpose. While this is usually framed as a philosophical or religious question, it is first and foremost a question about the natural world, and so the appropriate place to try and resolve it, first and foremost, is with science. The purpose of this book is simple. I want to show how modern science, in various guises, can address and is addressing the question of why there is something rather than nothing: The answers that have been obtained—from staggeringly beautiful experimental observations, as well as from the theories that underlie much of modern physics—all suggest that getting something from nothing is not a problem. Indeed, something from nothing may have been required for the universe to come into being. Moreover, all signs suggest that this is how our universe could have arisen. I stress the word could here, because we may never have enough empirical information to resolve this question unambiguously. But the fact that a universe from nothing is even plausible is certainly significant, at least to me. Before going further, I want to devote a few words to the notion of “nothing”—a topic that I will return to at some length later. For I have learned that, when discussing this question in public forums, nothing upsets the philosophers and theologians who disagree with me more than the notion that I, as a scientist, do not truly understand “nothing.” (I am tempted to retort here that theologians are experts at nothing.) “Nothing,” they insist, is not any of the things I discuss. Nothing is “nonbeing,” in some vague and ill-defined sense. This reminds me of my own efforts to define “intelligent design” when I first began debating with creationists, of which, it became clear, there is no clear definition, except to say what it isn’t. “Intelligent design” is simply a unifying umbrella for opposing evolution. Similarly, some philosophers and many theologians define and redefine “nothing” as not being any of the versions of nothing that scientists currently describe. But therein, in my opinion, lies the intellectual bankruptcy of much of theology and some of modern philosophy. For surely “nothing” is every bit as physical as “something,” especially if it is to be defined as the “absence of something.” It then behooves us to understand precisely the physical nature of both these quantities. And without science, any definition is just words. A century ago, had one described “nothing” as referring to purely empty space, possessing no real material entity, this might have received little argument. But the results of the past century have taught us that empty space is in fact far from the inviolate nothingness that we presupposed before we learned more about how nature works. Now, I am told by religious critics that I cannot refer to empty space as “nothing,” but rather as a “quantum vacuum,” to distinguish it from the philosopher’s or theologian’s idealized “nothing.” So be it. But what if we are then willing to describe “nothing” as the absence of space and time itself? Is this sufficient? Again, I suspect it would have been . . . at one time. But, as I shall describe, we have learned that space and time can themselves spontaneously appear, so now we are told that even this “nothing” is not really the nothing that matters. And we’re told that the escape from the “real” nothing requires divinity, with “nothing” thus defined by fiat to be “that from which only God can create something.” It has also been suggested by various individuals with whom I have debated the issue that, if there is the “potential” to create something, then that is not a state of true nothingness. And surely having laws of nature that give such potential takes us away from the true realm of nonbeing. But then, if I argue that perhaps the laws themselves also arose spontaneously, as I shall describe might be the case, then that too is not good enough, because whatever system in which the laws may have arisen is not true nothingness. Turtles all the way down? I don’t believe so. But the turtles are appealing because science is changing the playing field in ways that make people uncomfortable. Of course, that is one of the purposes of science (one might have said “natural philosophy” in Socratic times). Lack of comfort means we are on the threshold of new insights. Surely, invoking “God” to avoid difficult questions of “how” is merely intellectually lazy. After all, if there were no potential for creation, then God couldn’t have created anything. It would be semantic hocus-pocus to assert that the potentially infinite regression is avoided because God exists outside nature and, therefore, the “potential” for existence itself is not a part of the nothingness from which existence arose. My real purpose here is to demonstrate that in fact science has changed the playing field, so that these abstract and useless debates about the nature of nothingness have been replaced by useful, operational efforts to describe how our universe might actually have originated. I will also explain the possible implications of this for our present and future. This reflects a very important fact. When it comes to understanding how our universe evolves, religion and theology have been at best irrelevant. They often muddy the waters, for example, by focusing on questions of nothingness without providing any definition of the term based on empirical evidence. While we do not yet fully understand the origin of our universe, there is no reason to expect things to change in this regard. Moreover, I expect that ultimately the same will be true for our understanding of areas that religion now considers its own territory, such as human morality. Science has been effective at furthering our understanding of nature because the scientific ethos is based on three key principles: (1) follow the evidence wherever it leads; (2) if one...
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