scholarly journals E. Schrödinger’s 1931 paper “On the Reversal of the Laws of Nature” [“Über die Umkehrung der Naturgesetze”, Sitzungsberichte der preussischen Akademie der Wissenschaften, physikalisch-mathematische Klasse, 8 N9 144–153]

2021 ◽  
Vol 46 (1) ◽  
Author(s):  
Raphaël Chetrite ◽  
Paolo Muratore-Ginanneschi ◽  
Kay Schwieger

AbstractWe present an English translation of Erwin Schrödinger’s paper on “On the Reversal of the Laws of Nature‘’. In this paper, Schrödinger analyses the idea of time reversal of a diffusion process. Schrödinger’s paper acted as a prominent source of inspiration for the works of Bernstein on reciprocal processes and of Kolmogorov on time reversal properties of Markov processes and detailed balance. The ideas outlined by Schrödinger also inspired the development of probabilistic interpretations of quantum mechanics by Fényes, Nelson and others as well as the notion of “Euclidean Quantum Mechanics” as probabilistic analogue of quantization. In the second part of the paper, Schrödinger discusses the relation between time reversal and statistical laws of physics. We emphasize in our commentary the relevance of Schrödinger’s intuitions for contemporary developments in statistical nano-physics.

2015 ◽  
Vol 7 (4) ◽  
pp. 99-114 ◽  
Author(s):  
Ignacio Silva

Contemporary debates on divine action tend to focus on finding a space in nature where there would be no natural causes, where nature offers indeterminacy, openness, and potentiality, to place God’s action. These places are found through the natural sciences, in particular quantum mechanics. God’s action is then located in those ontological ‘causal-gaps’ offered by certain interpretations of quantum mechanics. In this view, God would determine what is left underdetermined in nature without disrupting the laws of nature. These contemporary proposals evidence at least two unexamined assumptions, which frame the discussion in such a way that they portray God as acting as a secondary cause or a ‘cause among causes’. God is somewhat required to act within these ‘gaps’, binding God to the laws of nature, and placing God’s action at the level of secondary causes. I suggest that understanding God’s action, following Thomas Aquinas, in terms of primary and secondary causation could help dissolve this difficulty. Aquinas moves away from this objection by suggesting to speak of an analogical notion of cause, allowing for an analogical understanding of God’s causality in nature. With a radically different understanding of the interplay between secondary causes and God, Aquinas manages to avoid conceiving God as a cause among causes, keeping the distinctive transcendent character of God’s causality safe from objections.


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