The historian of Science Thomas S. Kuhn describes a disturbing experiment conducted by a pair of psychologists in the 1940s. Subjects were given glimpses of playing cards, one at a time, and asked to name them. There was a trick, of course. A few of the cards were freakish: for example, a red six of spades or a black queen of diamonds.
At high speed the subjects sailed smoothly along. Nothing could have been simpler. They didn’t see the anomalies at all. Shown a red six of spades, they would sing out either “six of hearts” or “six of spades.” But when the cards were displayed for longer intervals, the subjects started to hesitate. They became aware of a problem but were not sure quite what it was. A subject might say that he had seen something odd, like a red border around a black heart.
Eventually, as the pace was slowed even more, most subjects would catch on. They would see the wrong cards and make the mental shift necessary to play the game without error. Not everyone, though. A few suffered a sense of disorientation that brought real pain. “I can’t make that suit out, whatever it is,” said one. “It didn’t even look like a card that time. I don’t know what color it is now or whether it’s a spade or a heart. I’m not even sure what a spade looks like. My God!”
Professional scientists, given brief, uncertain glimpses of nature’s workings, are no less vulnerable to anguish and confusion when they come face to face with incongruity. And incongruity, when it changes the way a scientist sees, makes possible the most important advances. So Kuhn argues, and so the story of chaos suggests.
Kuhn’s notions of how scientists work and how revolutions occur drew as much hostility as admiration when he first published them, in 1962, and the controversy has never ended. He pushed a sharp needle into the traditional view that science progresses by the accretion of knowledge, each discovery adding to the last, and that new theories emerge when new experimental facts require them. He deflated the view of science as an orderly process of asking questions and finding their answers. He emphasized a contrast between the bulk of what scientists do, working on legitimate, well-understood problems within their disciplines, and the exceptional, unorthodox work that creates revolutions. Not by accident, he made scientists seem less than perfect rationalists.
In Kuhn’s scheme, normal science consists largely of mopping up operations. Experimentalists carry out modified versions of experiments that have been carried out many times before. Theorists add a brick here, reshape a cornice there, in a wall of theory. It could hardly be otherwise. If all scientists had to begin from the beginning, questioning fundamental assumptions, they would be hard pressed to reach the level of technical sophistication necessary to do useful work. In Benjamin Franklin’s time, the handful of scientists trying to understand electricity could choose their own first principles—indeed, had to. One researcher might consider attraction to be the most important electrical effect, thinking of electricity as a sort of “effluvium” emanating from substances. Another might think of electricity as a fluid, conveyed by conducting material. These scientists could speak almost as easily to laymen as to each other, because they had not yet reached a stage where they could take for granted a common, specialized language for the phenomena they were studying. By contrast, a twentieth- century fluid dynamicist could hardly expect to advance knowledge in his field without first adopting a body of terminology and mathematical technique. In return, unconsciously, he would give up much freedom to question the foundations of his science.
Central to Kuhn’s ideas is the vision of normal science as solving problems, the kinds of problems that students learn the first time they open their textbooks. Such problems define an accepted style of achievement that carries most scientists through graduate school, through their thesis work, and through the writing of journal articles that makes up the body of academic careers.
“Under normal conditions the research scientist is not an innovator but a solver of puzzles, and the puzzles upon which he concentrates are just those which he believes can be both stated and solved within the existing scientific tradition,” Kuhn wrote.
Then there are revolutions. A new science arises out of one that has reached a dead end. Often a revolution has an interdisciplinary character— its central discoveries often come from people straying outside the normal bounds of their specialties. The problems that obsess these theorists are not recognized as legitimate lines of inquiry. Thesis proposals are turned down or articles are refused publication. The theorists themselves are not sure whether they would recognize an answer if they saw one. They accept risk to their careers. A few freethinkers working alone, unable to explain where they are heading, afraid even to tell their colleagues what they are doing— that romantic image lies at the heart of Kuhn’s scheme, and it has occurred in real life, time and time again, in the exploration of chaos.
Every scientist who turned to chaos early had a story to tell of discouragement or open hostility. Graduate students were warned that their careers could be jeopardized if they wrote theses in an untested discipline, in which their advisors had no expertise. A particle physicist, hearing about this new mathematics, might begin playing with it on his own, thinking it was a beautiful thing, both beautiful and hard—but would feel that he could never tell his colleagues about it. Older professors felt they were suffering a kind of midlife crisis, gambling on a line of research that many colleagues were likely to misunderstand or resent. But they also felt an intellectual excitement that comes with the truly new. Even outsiders felt it, those who were attuned to it. To Freeman Dyson at the Institute for Advanced Study, the news of chaos came “like an electric shock” in the 1970s. Others felt that for the first time in their professional lives they were witnessing a true paradigm shift, a transformation in a way of thinking.
Those who recognized chaos in the early days agonized over how to shape their thoughts and findings into publishable form. Work fell between disciplines—for example, too abstract for physicists yet too experimental for mathematicians. To some the difficulty of communicating the new ideas and the ferocious resistance from traditional quarters showed how revolutionary the new science was. Shallow ideas can be assimilated; ideas that require people to reorganize their picture of the world provoke hostility.
A physicist at the Georgia Institute of Technology, Joseph Ford, started quoting Tolstoy: “I know that most men, including those at ease with problems of the greatest complexity, can seldom accept even the simplest and most obvious truth if it be such as would oblige them to admit the falsity of conclusions which they have delighted in explaining to colleagues, which they have proudly taught to others, and which they have woven, thread by thread, into the fabric of their lives.”
Many mainstream scientists remained only dimly aware of the emerging science. Some, particularly traditional fluid dynamicists, actively resented it. At first, the claims made on behalf of chaos sounded wild and unscientific. And chaos relied on mathematics that seemed unconventional and difficult.
As the chaos specialists spread, some departments frowned on these somewhat deviant scholars; others advertised for more. Some journals established unwritten rules against submissions on chaos; other journals came forth to handle chaos exclusively. The chaoticists or chaologists (such coinages could be heard) turned up with disproportionate frequency on the yearly lists of important fellowships and prizes. By the middle of the eighties a process of academic diffusion had brought chaos specialists into influential positions within university bureaucracies. Centers and institutes were founded to specialize in “nonlinear dynamics” and “complex systems.”
Chaos has become not just theory but also method, not just a canon of beliefs but also a way of doing science. Chaos has created its own technique of using computers, a technique that does not require the vast speed of Crays and Cybers but instead favors modest terminals that allow flexible interaction. To chaos researchers, mathematics has become an experimental science, with the computer replacing laboratories full of test tubes and microscopes. Graphic images are the key. “It’s masochism for a mathematician to do without pictures,” one chaos specialist would say. “How can they see the relationship between that motion and this? How can they develop intuition?” Some carry out their work explicitly denying that it is a revolution; others deliberately use Kuhn’s language of paradigm shifts to describe the changes they witness.
Stylistically, early chaos papers recalled the Benjamin Franklin era in the way they went back to first principles. As Kuhn notes, established sciences take for granted a body of knowledge that serves as a communal starting point for investigation. To avoid boring their colleagues, scientists routinely begin and end their papers with esoterica. By contrast, articles on chaos from the late 1970s onward sounded evangelical, from their preambles to their perorations. They declared new credos, and they often ended with pleas for action. These results appear to us to be both exciting and highly provocative. A theoretical picture of the transition to turbulence is just beginning to emerge. The heart of chaos is mathematically accessible. Chaos now presages the future as none will gainsay. But to accept the future, one must renounce much of the past.
New hopes, new styles, and, most important, a new way of seeing. Revolutions do not come piecemeal. One account of nature replaces another. Old problems are seen in a new light and other problems are recognized for the first time. Something takes place that resembles a whole industry retooling for new production. In Kuhn’s words, “It is rather as if the professional community had been suddenly transported to another planet where familiar objects are seen in a different light and are joined by unfamiliar ones as well.”
Revolution por Manuel Fraga está licenciado bajo una Licencia Creative Commons Atribución 4.0 Internacional.