53 pages • 1 hour read
Mitchell Fiegenbaum was interested in contributing something new to the field of science. He wanted to understand the greatest mysteries of the universe rather than the particular workings of some specific field. He looked to the work of Kenneth Wilson (a Nobel Prize winner) and Leo Kadanoff for ideas that would help explain this universe. Kadanoff had revealed that various phase transitions “all follow the same rules” (161). Wilson expanded on this research to show that scaling was significant to comprehending these rules, to observing the impact of self-similarity. Something was potentially universal about this way of looking at elements. Feigenbaum wanted to apply these innovations to the problem of turbulence.
Instead of looking toward established Newtonian science, Feigenbaum gravitated to the ideas of German Romanticist Johann Wolfgang von Goethe. Focusing on color, Feigenbaum accepted Goethe’s assertion that perception was more objective than evidence; that is, he questioned how something like “blueness” can exist outside human perception. Being able to prove this insight might lead to a greater understanding of “how disorder can produce universality” (166). Taking this direction reverberates with what Lorenz originally suggested via his weather simulations. Instead of trying to map the consistency of climate, Lorenz’s experiments inadvertently begged the question of whether a “climate” existed at all. Perhaps things like color and climate were the result of chaos.
In investigating these ideas within the problem of turbulence, Feigenbaum discovered that the importance of scaling is key. Somewhere within turbulence would be some sort of pattern or regularity; one just had to scale down enough. The math revealed that, at some level, the geometric convergence is expressed with regularity—no matter which equation is used. The author employs an analogy to explain this: Suppose a zoologist working with prehistoric animals discovers that the weight of the animals bears no relationship to their size; a bear weighs the same as a snake. This indicates that the term “weight” must mean something completely different than previously assumed. In Feigenbaum’s work, it turns out that the “equations were beside the point” (174). Order underpins nature, even in such chaotic systems as turbulence.
In addition, the patterns in Feigenbaum’s calculations were clearly both recursive—containing “functions of functions, and functions of functions of functions, and so on” (177)—and self-referential. That is, the functions behaved the way they did because the function within them directed them to behave in that way. This knowledge could be applied to any function within any field. Fiegenbaum’s work had revealed “a universal theory” (180). This universality was not merely a matter of quantitative understanding but also of qualitative clarity; it produced not only clear patterns but also “precise numbers” (180). Feigenbaum’s discovery essentially suggests that quantum mechanics is but a starting point in understanding how the universe actually works. It can reveal how things work in theory but cannot show how they function in reality (one cannot witness a “wave function,” for example). Feigenbaum’s ideas, although controversial, show how the order within the apparent disorder of the universe works in reality. Through scaling, one can calculate chaos in complex dynamic systems.
Another scientist interested in Goethe’s ideas, Albert Libchaber, wanted to create a physical experiment that “would reveal the onset of turbulence” (192). He called it “Helium in a Small Box,” wherein he heated liquid helium in order to trigger turbulence. Libchaber wanted better to understand flow, which can be defined as “shape plus change, motion plus form” (195). Thus far, the standard differential equations could not capture the “recursive power of flows within flows” (195). A link might exist between universality and motion, according to Libchaber and others at the time.
Libchaber also looked to the science of Theodor Schwenk, who was likewise interested in universality. Schwenk studied the flow of rivers in the early 20th century and speculated about what he called “sensitive chaos” in the currents; he recognized the currents within currents—that is, that flow left evidence of its movements behind. He likened these possibilities to how blood flowed within human organs—a universal standard within nature. D’Arcy Wentworth Thompson studied biology in the early 20th century, coming to similar conclusions: Patterns in nature are repeated in intuitive if unlikely ways. For example, a falling drop of ink through water looks remarkably similar to the structure of a jellyfish. Instead of studying these shapes and motions in isolation, Thompson sought a holistic explanation for these similarities. Thompson’s view argues that a Darwinian understanding of evolution opts mostly for a teleological vision—the organism evolves because its design is successful—rather than an underlying physical cause—the organism evolves because something in nature directs it in that manner. Thompson wanted to investigate the possibilities of both forces in the development of nature and life.
With these ideas in the background, Libchaber began his experiments with helium and flow. To chart the changes, Libchaber examined how the flow changed over time rather than in space. His experiments proved Feigenbaum’s theory: Predicting the patterns of frequencies, both in number and in strength, within the seeming randomness of flow, was possible. This experiment, in turn, led to a new era of discovery using computer modeling, which could help in the search for strange attractors. Nevertheless, real-world experiments like Libchaber’s remain important. While computers reflect the wishes of their programmers, nature often disrupts expectations.
Mathematician Michael Barnsley entered the field of chaos by suggesting that, underlying Feigenbaum’s theory is another “fractal object hidden from view” (215). By looking at a complex plane, comprising both longitudinal numbers (or “real numbers”) and latitudinal numbers (or “imaginary numbers”), one can look at results in two dimensions rather than one. When Barnsley tested these suppositions, he found a “fantastical family of shapes” that increase understanding of both dynamic systems and abstract mathematics (216). Another mathematician, John Hubbard, also started investigating some of these ideas. In particular, he wanted to prove the existence of Lorenz’s strange attractor via mathematical evidence. By using a computer to model the results of equations using imaginary numbers (which, despite the name, are just as “real” as real numbers), he discovered “boundaries of infinite complexity” (220). That is, he found that simple boundaries between two points do not exist on a complex plane; rather, a third always inserts itself, exposing another fractal shape.
This process eventually led to the Mandelbrot set, another paradox uncovered by chaos science (See: Index of Terms). While the Mandelbrot set contains an infinite number of images, it can also be transmitted across computer networks with a decidedly finite amount of code. The already complex shapes take on an even more complex character when scaled down, continuing to sprout new tendrils and offshoots. However, even within this infinite complexity, Mandelbrot could also recognize Feigenbaum’s theory at work; an observable pattern emerged within the sequencing. Unlike shapes in traditional geometry, the Mandelbrot set “allows no shortcuts” (226), no smoothing of rough edges, no rounding of numbers. This union between dynamic shapes and abstract mathematics yielded a new way of understanding geometry—a revolutionary development that would have been impossible without the computer, given its ability to refine points on a grid in various ways. Mandelbrot’s fractals were even more complex than he first thought, containing multitudinous variety within each subsequent piece of each fractal, ad infinitum.
Additionally, the Mandelbrot set revealed that boundaries are problematic, as the set is pulled between zero and infinity. In order to apply the Mandelbrot set to real-world interactions, boundaries must be identified, so that “the way a system chooses between competing options” (233) is predictable; this was the study of fractal basin boundaries. Scientists such as James Yorke found that predicting behavior near a boundary is impossible, even within nonchaotic systems.
Barnsley examined this problem through something he called “the chaos game” (236). One had to limit the set in order to determine the shape of the final system. Using an analogy of drawing a map of Great Britain, Barnsley noted that to incorporate every fractal twist and turn of the landscape would result in a final map so large that it would defeat the original purpose. These complexities must be examined at smaller scales using simple rules. In doing so via a computer, Barnsley demonstrated that fractals have both order and limitations encoded within them. That is, nature imposes restrictions upon itself; how a fern develops, for example, has a limited number of permutations. Even though Barnsley called his experiments a “game,” this did not imply randomness; the purpose of his game was to reveal the Mandelbrot set residing within the natural object. In this sense, the Mandelbrot set exists, a priori, before the thing itself.
These three chapters all point to the most revolutionary aspect of chaos science: that nature has underlying laws that had not previously been discovered. Thus, according to Feigenbaum’s theory, an inherent stability within nature is revealed regardless of the equations—perhaps this is “a new law of nature” (174). The idea that some innate rule makes the mathematical equations “irrelevant” was startling: “When order emerged, it suddenly seemed to have forgotten what the original equation was. Quadratic or trigonometric, the result was the same” (174). These discoveries paradoxically revealed that the complexity of nature—as evident in Mandelbrot sets and Fiegenbaum’s theory—was infinite while, simultaneously, constrained and regulated through an intrinsic respect to order. On one hand, chaos science exposes the weaknesses within the idealized forms of Platonic philosophy and the smooth shapes of Euclidean geometry. On the other hand, chaos science reinforces intuitions about universality and the natural preference for order.
Likewise, Feigenbaum’s insight about the importance of scaling is significant to the new science; this speaks to the holistic vision of chaos. The author quotes Feigenbaum: “One had to look for scaling structures—how do big details relate to little details. […] The only things that can ever be universal, in a sense, are scaling things” (186). Feigenbaum is not the first scientist, or the only one whose contributions this book explores, who saw his theories (and scientific exploration in general) as a search for what makes the world beautiful as much as for what makes it comprehensible: “Somehow the wondrous promise of the earth is that there are things beautiful in it, things wondrous and alluring, and by virtue of your trade you want to understand them” (187). The underlying implication—which the continuing search for a Unified Theory of Everything exemplifies—conflates beauty with order. Looking for universality, self-similarity, and the infinite reverberations between the structures of nature is all part of the continuing (and often unspoken) desire to uncover universal truths and established order. In significant ways, chaos science does not stray far from scientific convention. Many still implicitly seek Plato’s idealized forms.
Nevertheless, chaos science does fracture some traditional binaries within various branches of scientific thought. For example, rather than looking at stable shapes and fluid motion in isolation, chaos tries to examine both at once. Instead of seeking to simplify dynamic systems, chaos seeks to understand their complexity. Following the ideas of D’Arcy Thompson, this new science wants to merge final causes with physical causes. That is, not only is something meaningful in the design of the system (as evolution and adaptation exemplify), but also the system is not fully defined by its mere function (for example, the primary function of leaves does not depend on their shape). As the author explains, “Behind the particular, visible shapes of matter must lie ghostly forms serving as invisible templates. Forms in motion” (202), or, more succinctly, “Plato again” (202). However, instead of easily recognizable and readily reproduced shapes, experiments like Libchaber’s found “an infinite cascade, rich with structure” (211). Plato’s forms are much more complex, varied, and potentially infinite than originally imagined.
The Mandelbrot set perhaps expresses this better than any other example within chaos theory: “The Mandelbrot set became a kind of public emblem for chaos” (221), a mathematical mascot for the emerging field. One revelation of the Mandelbrot set is to expose the double nature of boundaries: boundaries are neither definite nor chaotic, in the sense of disordered: “Mandelbrot saw a seemingly smooth boundary resolve itself into a chain of spirals like the tails of sea horses. The irrational fertilized the rational” (223). A boundary is both a place of border and a space of fluid exchange. It is not one thing or the other, which underscores the theme of Interconnectedness and Universality: Both the Part and the Whole. Mandelbrot himself suggested that his earlier understanding of fractals was too limited in light of the Mandelbrot set: “[N]o part of the set exactly resembles any other part, at any magnification” (228). Within such infinite variety also resides particular patterns; order exists within disorder, or vice versa, supporting the theme of Order in Disorder: The Preference of Nature.
Thus, chaos ushers in a truly new science, illustrating the theme of Chaos: The Science of Subversion: “Joining the world of shapes to the world of numbers in this way represented a break with the past. New geometries always begin when someone changes a fundamental rule” (226). These new interdisciplinary explorations and innovative experiments begin to reveal the strange but predictable rules of nature. Scientists even suggest that once the brain is fully mapped, it will appear much like a Mandelbrot set, for example. This magical set “existed […] even before Mandelbrot discovered it” (239-40). In this interpretation, the Mandelbrot set is effectively an underlying law of nature—and this law is universal, dictating the shape and motion of things as disparate as a brain and a body of water.
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