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Morals and Moralities: A Critical Perspective from the Social Sciences
By Didier Fassin
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The Good Samaritan, Rembrandt van Rijn |
Philosophers have always been interested in moral questions, but social scientists have generally been more reluctant to discuss morals and moralities. This is indeed a paradox since the questioning of the moral dimension of human life and social action was consubstantial to the founding of their disciplines.
A clue to this paradox resides in the tension between the descriptive and prescriptive vocations of social sciences: is the expected result of a study of moralities a better understanding of social life, or is the ultimate goal of a science of morals the betterment of society? At the beginning of the twentieth century, the German sociologist Max Weber, following the first line, pleaded for a value-free study of value-judgment, examining, for instance, the role played by the Protestant ethic in the emerging spirit of capitalism. His French contemporary Emile Durkheim, more sensitive to the second option, strongly believed that research on morality would not be worth the labor it necessitates were scientists to remain resigned spectators of moral reality, a position that did not prevent him from proposing a rigorous explanation of why we obey collective rules. This dialectic between exploring norms and promoting them, between analyzing what is considered to be good and asserting what is good, has thus been at the heart of the social sciences ever since their birth.
For anthropology, the problem was even more crucial, since the confrontation with other cultures, and therefore other moralities, led to an endless discussion between universalism and relativism. Given the variety of norms and values across the globe and their transformation over time, should one affirm that some are superior or accept that they are all merely incommensurable? Most anthropologists, from the American father of culturalism, Franz Boas, to the French founder of structuralism, Claude Lévi-Strauss, adopted the second approach, certainly reinforced by the discovery of the historical catastrophes engendered by ideologies based on human hierarchy, whether they served to justify extermination in the case of Nazism, exploitation for colonialism, or segregation with apartheid. This debate was recently reopened with issues such as female circumcision (renamed genital mutilation) and traditional matrimonial strategies (requalified as forced marriages), with many feminists arguing in favor of morally engaged research when it came to practices they viewed as unacceptable.
The Rise and Fall of a Jewish Kingdom in Arabia
By Glen W. Bowersock
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The negus Kaleb celebrated his campaign in Arabia with an inscription set up in Axum. The text is in classical Ethiopic but written in South Arabian script (right to left). Note the cross at the left end of the first line. |
In these turbulent times in the Middle East, I have found myself working on the rise and fall of a late antique Jewish kingdom along the Red Sea in the Arabian peninsula. Friends and colleagues alike have reacted with amazement and disbelief when I have told them about the history I have been looking at. In the southwestern part of Arabia, known in antiquity as Himyar and corresponding today approximately with Yemen, the local population converted to Judaism at some point in the late fourth century, and by about 425 a Jewish kingdom had already taken shape. For just over a century after that, its kings ruled, with one brief interruption, over a religious state that was explicitly dedicated to the observance of Judaism and the persecution of its Christian population. The record survived over many centuries in Arabic historical writings, as well as in Greek and Syriac accounts of martyred Christians, but incredulous scholars had long been inclined to see little more than a local monotheism overlaid with language and features borrowed from Jews who had settled in the area. It is only within recent decades that enough inscribed stones have turned up to prove definitively the veracity of these surprising accounts. We can now say that an entire nation of ethnic Arabs in southwestern Arabia had converted to Judaism and imposed it as the state religion.
This bizarre but militant kingdom in Himyar was eventually overthrown by an invasion of forces from Christian Ethiopia, across the Red Sea. They set sail from East Africa, where they were joined by reinforcements from the Christian emperor in Constantinople. In the territory of Himyar, they engaged and destroyed the armies of the Jewish king and finally brought an end to what was arguably the most improbable, yet portentous, upheaval in the history of pre-Islamic Arabia. Few scholars, apart from specialists in ancient South Arabia or early Christian Ethiopia, have been aware of these events. A vigorous team led by Christian Julien Robin in Paris has pioneered research on the Jewish kingdom in Himyar, and one of the Institute’s former Members, Andrei Korotayev, a Russian scholar who has worked in Yemen and was at the Institute in 2003–04, has also contributed to recovering this lost chapter of late antique Middle Eastern history.
Black Holes and the Information Paradox in String Theory
By Juan Maldacena
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Albert Einstein, pictured at left with J. Robert Oppenheimer at the Institute, tried to disprove the notion of black holes that his theory of general relativity and gravity seemed to predict. Oppenheimer used Einstein's theory to show how black holes could form. |
The ancients thought that space and time were preexisting entities on which motion happens. Of course, this is also our naive intuition. According to Einstein’s theory of general relativity, we know that this is not true. Space and time are dynamical objects whose shape is modified by the bodies that move in it. The ordinary force of gravity is due to this deformation of spacetime. Spacetime is a physical entity that affects the motion of particles and, in turn, is affected by the motion of the same particles. For example, the Earth deforms spacetime in such a way that clocks at different altitudes run at different rates. For the Earth, this is a very small (but measurable) effect. For a very massive and very compact object the deformation (or warping) of spacetime can have a big effect. For example, on the surface of a neutron star a clock runs slower, at 70 percent of the speed of a clock far away.
In fact, you can have an object that is so massive that time comes to a complete standstill. These are black holes. General relativity predicts that an object that is very massive and sufficiently compact will collapse into a black hole. A black hole is such a surprising prediction of general relativity that it took many years to be properly recognized as a prediction. Einstein himself thought it was not a true prediction, but a mathematical oversimplification. We now know that they are clear predictions of the theory. Furthermore, there are some objects in the sky that are probably black holes.
Black holes are big holes in spacetime. They have a surface that is called a “horizon.” It is a surface that marks a point of no return. A person who crosses it will never be able to come back out. However, he will not feel anything special when he crosses the horizon. Only a while later will he feel very uncomfortable when he is crushed into a “singularity,” a region with very high gravitational fields. The horizon is what makes black holes “black”; nothing can escape from the horizon, not even light. Fortunately, if you stay outside the horizon, nothing bad happens to you. The singularity remains hidden behind the horizon.
Is the Solar System Stable?
By Scott Tremaine
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Scott Tremaine explores the stability of our solar system, one of the oldest problems in theoretical physics, dating back to Isaac Newton. |
The stability of the solar system is one of the oldest problems in theoretical physics, dating back to Isaac Newton. After Newton discovered his famous laws of motion and gravity, he used these to determine the motion of a single planet around the Sun and showed that the planet followed an ellipse with the Sun at one focus. However, the actual solar system contains eight planets, six of which were known to Newton, and each planet exerts small, periodically varying, gravitational forces on all the others.
The puzzle posed by Newton is whether the net effect of these periodic forces on the planetary orbits averages to zero over long times, so that the planets continue to follow orbits similar to the ones they have today, or whether these small mutual interactions gradually degrade the regular arrangement of the orbits in the solar system, leading eventual ly to a collision between two planets, the ejection of a planet to interstellar space, or perhaps the incineration of a planet by the Sun. The interplanetary gravitational interactions are very small—the force on Earth from Jupiter, the largest planet, is only about ten parts per million of the force from the Sun—but the time available for their effects to accumulate is even longer: over four billion years since the solar system was formed, and almost eight billion years until the death of the Sun.
Knots and Quantum Theory
By Edward Witten
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Edward Witten explains how mathematicians compare knots that differ by how a missing piece is filled in (as indicated by the question mark above). |
In everyday life, a string—such as a shoelace—is usually used to secure something or hold it in place. When we tie a knot, the purpose is to help the string do its job. All too often, we run into a complicated and tangled mess of string, but ordinarily this happens by mistake.
The term “knot” as it is used by mathematicians is abstracted from this experience just a little bit. A knot in the mathematical sense is a possibly tangled loop, freely floating in ordinary space. Thus, mathematicians study the tangle itself. A typical knot in the mathematical sense is shown in Figure 1. Hopefully, this picture reminds us of something we know from everyday life. It can be quite hard to make sense of a tangled piece of string—to decide whether it can be untangled and if so how. It is equally hard to decide if two tangles are equivalent.
Such questions might not sound like mathematics, if one is accustomed to thinking that mathematics is about adding, subtracting, multiplying, and dividing. But actually, in the twentieth century, mathematicians developed a rather deep theory of knots, with surprising ways to answer questions like whether a given tangle can be untangled.
But why—apart from the fact that the topic is fun—am I writing about this as a physicist? Even though knots are things that can exist in ordinary three-dimensional space, as a physicist I am only interested in them because of something surprising that was discovered in the last three decades.