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| title | chunk | source | category | tags | date_saved | instance |
|---|---|---|---|---|---|---|
| Anthropic principle | 2/9 | https://en.wikipedia.org/wiki/Anthropic_principle | reference | science, encyclopedia | 2026-05-05T07:04:34.679097+00:00 | kb-cron |
== Origin == The phrase "anthropic principle" first appeared in Brandon Carter's contribution to a 1973 Kraków symposium. Carter, a theoretical astrophysicist, articulated the anthropic principle in reaction to the Copernican principle, which states that humans do not occupy a privileged position in the Universe. Carter said: "Although our situation is not necessarily central, it is inevitably privileged to some extent." Specifically, Carter disagreed with using the Copernican principle to justify the Perfect Cosmological Principle, which states that all large regions and times in the universe must be statistically identical. The latter principle underlies the steady-state theory, which had recently been falsified by the 1965 discovery of the cosmic microwave background radiation. This discovery was unequivocal evidence that the universe has changed radically over time (for example, via the Big Bang). Carter defined two forms of the anthropic principle, a "weak" one that referred only to anthropic selection of privileged spacetime locations in the universe, and a more controversial "strong" form that addressed the values of the fundamental constants of physics. Since Carter's 1973 paper, the term anthropic principle has been extended to cover a number of ideas that differ in important ways from his. Particular confusion was caused by the 1986 book The Anthropic Cosmological Principle by John D. Barrow and Frank Tipler, which distinguished between a "weak" and "strong" anthropic principle in a way different from Carter's, as discussed in the next section. Carter was not the first to invoke some form of the anthropic principle. Ludwig Boltzmann may have been one of the first in modern science to use anthropic reasoning. Prior to knowledge of the Big Bang, Boltzmann's thermodynamic concepts painted a picture of a universe that had inexplicably low entropy. Boltzmann suggested several explanations, one of which relied on fluctuations that could produce pockets of low entropy or Boltzmann universes. While most of the universe is featureless in this model, to Boltzmann, it is unremarkable that humanity happens to inhabit a Boltzmann universe, as that is the only place that could develop and support intelligent life. The evolutionary biologist Alfred Russel Wallace anticipated the anthropic principle as long ago as 1904: "Such a vast and complex universe as that which we know exists around us, may have been absolutely required [...] in order to produce a world that should be precisely adapted in every detail for the orderly development of life culminating in man." In 1957, Robert Dicke wrote: "The age of the Universe 'now' is not random but conditioned by biological factors [...] [changes in the values of the fundamental constants of physics] would preclude the existence of man to consider the problem."
== Variants == According to Brandon Carter, the weak anthropic principle (WAP) states that "... our location in the universe is necessarily privileged to the extent of being compatible with our existence as observers." For Carter, "location" refers to our location in time and space. Carter goes on to define the strong anthropic principle (SAP) as the idea that:
The universe (and hence the fundamental parameters on which it depends) must be such as to admit the creation of observers within it at some stage. To paraphrase Descartes, cogito ergo mundus talis est. The Latin tag (which means, "I think, therefore the world is such [as it is]") makes it clear that "must" indicates a deduction from the fact of our existence; the statement is thus a truism. Roger Penrose explained the weak form as follows:
The argument can be used to explain why the conditions happen to be just right for the existence of (intelligent) life on the Earth at the present time. For if they were not just right, then we should not have found ourselves to be here now, but somewhere else, at some other appropriate time. This principle was used very effectively by Brandon Carter and Robert Dicke to resolve an issue that had puzzled physicists for a good many years. The issue concerned various striking numerical relations that are observed to hold between the physical constants (the gravitational constant, the mass of the proton, the age of the universe, etc.). A puzzling aspect of this was that some of the relations hold only at the present epoch in the Earth's history, so we appear, coincidentally, to be living at a very special time (give or take a few million years!). This was later explained, by Carter and Dicke, by the fact that this epoch coincided with the lifetime of what are called main-sequence stars, such as the Sun. At any other epoch, the argument ran, there would be no intelligent life around to measure the physical constants in question—so the coincidence had to hold, simply because there would be intelligent life around only at the particular time that the coincidence did hold! One reason this is plausible is that there are many other places and times in which humans could have evolved. But when applying the strong principle, there is only one universe, with one set of fundamental parameters. Thus, Carter offers two possibilities: First, humans can use their own existence to make "predictions" about the parameters. But second, "as a last resort", humans can convert these predictions into explanations by assuming that there is more than one universe, in fact a large and possibly infinite collection of universes, something that is now called the multiverse ("world ensemble" was Carter's term), in which the parameters (and perhaps the laws of physics) vary across universes. The strong principle then becomes an example of a selection effect, analogous to the weak principle. Postulating a multiverse is a radical step that could provide at least a partial insight, seemingly out of the reach of normal science, regarding why the fundamental laws of physics take the particular form we observe and not another. In their 1986 book, The Anthropic Cosmological Principle, John Barrow and Frank Tipler depart from Carter and define the WAP and SAP differently. According to Barrow and Tipler, the WAP is the idea that: