VII. Superworld or the concept of multiple worlds. The concept of multiple worlds in modern media culture

First millennium. - Textbook on the history of Christianity: In 2 volumes - Vol. 1. - Odessa: OBS Publishing House "Bogomyslie", 2002.

God is all-powerful, all-knowing, all-good. He is absolutely sovereign and does not depend on anyone for anything, but by virtue of His love He created people, endowing them with free will, and introduces them into the stream of time, giving them life, soul and opportunity. God freely limits Himself to His own attributes. Thus, He cannot create a world in which He will not be present. He can't die. He cannot absolutely determine a person if He has given him freedom. He cannot hold a person responsible for his actions if he takes away his freedom to do so. That is, God cannot contradict Himself, for He cannot deny Himself (2 Tim. 2.13).
<...>the concept underlying this book presupposes real, and not apparent, human participation in history. And if human participation is real, then how can God manages history?

It is possible to combine and resolve the antinomy of Divine government and human freedom only by seeing how God every moment brings into existence one of the countless potential worlds that He foresaw even before the creation of the world. That is, the predetermination of history is based on the absolute Divine foreknowledge of free human actions. God absolutely knows in advance every impulse and every action of every person, but He in no way forces a person to act in this way - neither through circumstances, nor through suggestion. By virtue of His love, He constantly offers a person the best and most correct choice, but does not impose it.

When a person has made a free choice or action, God, knowing this choice in advance, actualizes one of the possible worlds that corresponds to His Divine goals. This is hardly the best of worlds, as Leibniz believed, but it is the only possible world that achieves God’s ultimate goal and does not contradict the individual freedom of each person. Since there are an infinite number of such possible worlds, God will definitely achieve His goal - the history of mankind will come to the result that is “programmed” by God.

The concept of possible worlds, which traces its tradition from Thomas Aquinas through Leibniz and Alvin Plantinga to modern model semantics, is not a simple attempt to reconcile the humanities and theology. This is a real possibility of explaining the course of history using the causal approach so beloved in modern science without contradicting the claim that God controls history. It is a pity that the author did not mention Hugh Everett, who introduced the concept of the plurality of worlds into cosmology. Well, okay, let it be Thomas Aquinas. Although Borges in one of his interviews attributes this thought to Cicero, who allegedly said: “While I am writing this, Cicero of other worlds is writing the same thing” (tell me, whether Cicero said this or not, I have not found the source).
Be that as it may, God gave man free will. This can be likened to a play rehearsal: the director allows the actor to improvise, but within the limits of the text of the play. If Othello does not strangle Desdemona, taking advantage of his free will, the director burns the theater, the Earth on which he was, and the entire Universe in which the Earth was, and creates a new theater on a new Earth and in a new Universe (“behold, I create everything is new,” Rev. 21:5). And Othello again, like a moment ago, stands in front of the bed:
-Did you pray at night, Desdemona?
Until he strangles her, the Universe will not move a single step further. Such freedom of will was given to him by the Almighty!
And then the Almighty will condemn him to a million years in molten resin - for strangling him. All attempts to keep her alive will not be counted: false starts, those Universes and the ashes have long been scattered... :)))

Hugh Everett III was a brilliant mathematician and theoretical physicist who studied quantum mechanics and did not recognize any authority in this field. At a time when the world was on the verge of a nuclear disaster, he introduced a new concept of reality into physics, which influenced the course of world history. For science fiction fans, he became a national hero as the man who created the quantum theory of parallel worlds.

And for his children, he was an indifferent father with an eternal cigarette in his hand, whom they over time began to perceive as a certain piece of furniture. Finally, he was an alcoholic who died early. At least, this is exactly his story within the framework of our Universe. If Everett's many-worlds theory, developed in the mid-1950s, is correct, his life has seen many transformations across a myriad of branching worlds.

Everett's revolutionary ideas made it possible to overcome the theoretical impasse in the interpretation of the concept of measurement in quantum mechanics. Despite the fact that these ideas are not generally accepted today, the methods of their development made it possible to predict the concept of quantum decoherence - a modern explanation of the fact that the probabilistic nature of quantum mechanics is realized uniquely in the concrete world of our experience.

Everett's work is well known in physics and philosophy circles, but little is known about the history of his discovery and the rest of his life. Archival research by Russian historian Yevgeny Shikhovtsev, my own research, as well as interviews with colleagues and friends of Everett who knew him in the last years of his life, and conversations with his son, a rock musician, have revealed the story of a brilliant intellect ruined by his own fears.

Absurdities

It all started one evening in 1954, “After a few sips of sherry,” as Everett recalled twenty years later. He, classmate Charles Misner and Aage Petersen (Niels Bohr's assistant at the time) discussed "the absurdities in the conclusions of quantum mechanics." That evening, Everett came up with the basic idea of ​​the theory of the plurality of worlds. His main goal was to explain what exactly the equations of quantum mechanics represent in the real world. And he wanted to do this exclusively with the help of the mathematical apparatus of quantum theory, without the use of additional physical hypotheses.

Thus, the young scientist challenged the physics community of his time to reconsider the fundamental ideas about what constitutes physical reality. In pursuit of his goal, Everett boldly took on the well-known problem of measurability in quantum mechanics, which has plagued physicists since the 1920s.

The essence of the issue lies in the contradiction between how elementary particles (for example, electrons and photons) interact at the quantum, microscopic level of reality, and the behavior of these particles when measuring their characteristics in the ordinary macrocosm, at the classical level.

In the quantum world, an elementary particle or an ensemble of them can exist as a superposition of several possible states. For example, an electron will be characterized by a superposition of different positions in space, velocities and spin orientations. However, each time a researcher accurately measures any of these characteristics, he obtains an accurate result corresponding to only one element of the superposition, and not a combination of them all.

In this case, it is completely impossible to observe superpositions of macroscopic objects. The problem of measurability comes down to two questions: how and why is the unambiguous world of our experience formed from the many alternatives in the quantum world of superpositions?

To represent quantum states, physicists use mathematical objects called wave functions, which can be thought of as a list of all possible configurations of a quantum system. The numerical value of the wave function is the probability that during the observation process the system will be in one of its possible states. The wave function treats all elements of the superposition as equally real, although not equally probable from our point of view.

The Schrödinger equation describes the change in the wave function over time, and the evolution predicted by this equation is smooth and deterministic (i.e., devoid of randomness). But this elegant mathematical model is in apparent contradiction with what a person sees when observing a quantum system.

At the time of the experiment, the wave function, which describes the superposition of all possible states of the system, collapses into one specific state, thereby disrupting its smooth evolution and forming a discontinuity. Thus, the data of a single experiment completely excludes all other possible states of the system from classical reality.

It should be noted that all the information about the electron wave function available before the experiment cannot answer the question: “What configuration will be observed during the experiment?” From a mathematical point of view, such a violation of the smoothness of the wave function does not follow from the properties of the Schrödinger equation. To fully describe the system, it is necessary to independently postulate the presence of collapse as an additional condition, which may violate the original Schrödinger equation. To solve the problem of measurability, many of the founders of quantum mechanics, most notably Nils Bohr, Werner Heisenberg, and John von Neumann, adopted an interpretation of quantum mechanics known as the Copenhagen interpretation.

BASIC POINTS

• 50 years ago, Hugh Everett created a new interpretation of quantum mechanics, according to which quantum effects give rise to countless alternative universes in which events occur differently.
• Despite the fact that Everett derived his theory from the fundamental principles of quantum mechanics, it looked like only a fantastic hypothesis. Most physicists of the time rejected it, and Everett was forced to shorten his thesis to make it less provocative.
• Everett left physics and began working in the military and industrial fields, solving various applied mathematical and computational problems. He withdrew into himself and became addicted to alcohol.

This model of reality postulates that during measurements, the mechanics of the quantum world are reduced to classically observable phenomena, which makes it possible to understand their meaning only in the representations of the macroworld, but not vice versa.

The Copenhagen interpretation gives preference to the external observer, placing him in a classical world distinct from the quantum world of the observed object. Although scientists using this interpretation cannot explain the nature of the boundary between the quantum and classical worlds, they have great success using quantum mechanics to solve technical problems.

Entire generations of physicists have taught that the equations of quantum mechanics are valid only in one part of the real world - the microcosm, but lose their validity in another part, the macroscopic one.

Universal wave function

Everett's approach to the problem of measurability from the point of view of unifying the macroscopic and quantum worlds sharply contradicted the Copenhagen interpretation. Everett made the observer an integral part of the observed system, introducing a universal wave function that links the observer (more precisely, the observer and the measuring device) and the objects of observation into a single quantum system. He gave a quantum mechanical description of the macroscopic world and considered macroscopic objects to also be in a state of quantum superposition. Moving away from Bohr and Heisenberg, he managed to do without adding new postulates about the collapse of the wave function.

Everett's radically new idea was to ask the question: “What if the measurement process does not interrupt the evolution of the wave function? What if the Schrödinger equation applies always and to everything - both to objects of observation and to observers? What if none of the elements of the superposition ever disappear from reality? What would such a world look like for us?

Everett saw that under these assumptions, the observer's wave function branches out every time he interacts with an object. The universal wave function will have one branch for each possible implementation of the experiment, and each of them will have its own copy of the observer who perceives only one single measurement result. According to the fundamental mathematical properties of the Schrödinger equation, once formed, the branches no longer influence each other. Thus, each of them comes to its own future, different from the future of the other branches.

Consider an observer studying a particle that is a superposition of two possible states (for example, an electron located in one of two positions - A or B). According to the first branch, the observer perceives the electron as being in position A. In the identical alternative branch, a copy of that observer perceives the same electron as being in position B.

Each copy of the observer is aware of the implementation of only one physical possibility from the entire set, although in full reality all these alternatives exist. To explain how we would perceive such a reality, it is necessary to consider the observer and the object of observation as a single whole. However, the process of wave function branching occurs regardless of the presence of a person. In this regard, it must be recognized that the wave function branches with each interaction of two physical systems.

The modern idea of ​​how the split branches of a wave function become independent and represent the classical realities to which we are accustomed is called the theory of quantum decoherence. It has become an accepted part of modern quantum theory, although today not everyone agrees with Everett's interpretation that all branches of the wave function represent actual realities.

Everett was not the first physicist to criticize the Copenhagen postulate of wave function collapse as unsatisfactory. But he was a pioneer, deducing a mathematically consistent theory of the universal wave function from the equations of quantum mechanics. It is important to note that the existence of many alternative worlds directly followed from his theory, and was not postulated. In a note to his dissertation, Everett wrote: “From the theoretical point of view, all the elements of the superposition (all the “branches”) are “real” and none of them is more “real” than the rest.”

The original version of his dissertation, which contained all these ideas, was discovered five years ago during archival research by the historian of science Olival Freire Jr. (Olival Freire, Jr.), working at the Federal University of Salvador (Bahia) in Brazil. In the spring of 1956, Everett's thesis advisor at Princeton University, John Archibald Wheeler, took his student's dissertation to Copenhagen to persuade the Royal Danish Academy of Sciences and Letters to publish it. He wrote to Everett that he had "three long, heated discussions" with Bohr and Petersen. Wheeler also showed Everett's work to several other scientists from the Institute for Theoretical Physics. Niels Bohr, including Alexander Stern. Splits

In a long, polite letter to Stern, he explained and justified Everett's theory as a generalization, rather than a refutation, of the generally accepted interpretation of quantum mechanics: “I think I have the right to say that this fine and very able young man has gradually come to the realization that this approach to the problem of measurements is correct and consistent, despite the fact that some traces of the previous ambiguous and dubious approach remain. Therefore, to avoid further misunderstanding, let me say that Everett's dissertation does not question the existing approach to the measurement problem, but generalizes it."

Everett could not agree with this interpretation of his opinion of the Copenhagen interpretation. A year later, responding to criticism from Reviews of Modern Physics editor Bryce W. DeWitt, he wrote: “The Copenhagen interpretation is hopelessly incomplete, since it relies a priori on classical physics... Moreover, with its concept, “ reality" of the macroscopic world and the denial of such to the world of the microcosm, it is monstrous in philosophical terms."

While Wheeler was in Europe defending his position, Everett decided to take a research job at the Pentagon to avoid military service. He went to Washington and never returned to theoretical physics. However, over the next year he communicated with Wheeler at a distance, reluctantly cutting his dissertation in half.

In April 1957, the dissertation council approved the last version - without “splits”. Three months later, the journal Reviews of Modern Physics published it under the title “On the Foundations of Quantum Mechanics.” Wheeler's positive review of his graduate student's work was published in the same issue. Once published, the work was immediately forgotten. Wheeler gradually began to distance himself from everything connected with Everett's theory, but he still continued to communicate with him and unsuccessfully encouraged him to continue his work in the field of quantum mechanics.

In a 2007 interview, Wheeler, then 95, said Everett “was disappointed, and apparently very bitter, by the lack of response to his theory. I would really like to continue communicating with him. The questions he posed are very important.” Strategies for Nuclear Warfare Princeton University awarded Everett his doctorate a year after he began work on the Pentagon's first project: calculating the possible death rate from fallout in the event of a nuclear war. Very soon, Everett headed the mathematics department of the almost unknown but very influential Weapons Systems Evaluation Group (WSEG) of the Pentagon.

Everett advised senior officials in the Eisenhower and Kennedy administrations on the best methods for selecting targets for hydrogen bombs and structuring the nuclear triad—bombers, submarines, and land-based missiles—to optimize strike in a nuclear war.

In 1960, Everett contributed to WSEG Research Report No. 50, which remains secret to this day. According to Everett's friend and colleague George E. Pugh and historians, the report refined and promoted military strategies that remained relevant for decades, including the concept of mutually assured destruction. WSEG provided the main organizers of the nuclear weapons program with such terrifying information about the global effects of radioactive fallout that many became convinced of the primary use of nuclear forces as a means of deterrence.

This decision was made contrary to the opinion of many influential people who promoted the ideas of a preventive attack on the Soviet Union, China and other countries of the socialist camp. During the same period, the last stage of the struggle around Everett's theory took place. In the spring of 1959, Bohr agreed to meet with Everett in Copenhagen. Bohr did not change his position, and Everett did not return to research in quantum mechanics. However, the trip did bear fruit: one day, while sipping beer at the Osterport Hotel in Copenhagen, Everett wrote on the hotel letterhead an important improvement on another mathematical technique, the generalized method of Lagrange multipliers, called the Everett algorithm. It simplifies the search for optimal solutions to complex logistics problems, ranging from the deployment of nuclear weapons and the timely development of industrial production plans to the optimization of school bus routes. And in 1964, Everett, Pugh and several of their WSEG colleagues founded the private defense company Lambda Corporation. Among other things, she was involved in the development of mathematical models of anti-missile systems and computer games simulating nuclear wars. The military continued to use these programs for many years, Pew said. Everett enthusiastically developed applications of Bayes' theorem, a mathematical method for correlating the probabilities of future events with past experiences.

In 1971, he built a prototype of a Bayesian machine, a computer program that learns from past experiences and simplifies decision-making by inferring likely outcomes in much the same way as the human brain does. In 1973, Everett left Lambda Corporation and founded the information processing company DBS with his colleague Donald Reisler. Despite the fact that the company accepted orders from military departments, its main specialization was in analyzing the socio-economic effects of positive government programs.

Reisler recalls that when they first met, Everett shyly asked if he had read his 1957 article. “I thought for a minute, and then exclaimed: “My God, you are the same Everett, the crazy one who wrote that crazy article!” I read it as a graduate student, chuckled, and threw it away.” They soon became close friends, but agreed never to mention the plurality of worlds again. Lunch with Three Martinis Despite all his success, Everett was not going through the best period in his life. He developed a reputation as a heavy drinker, and friends said that this addiction worsened over time. According to Reisler, his partner drank three Martinis at lunch, then slept in the office, inexplicably managing to remain productive at work.

However, Everett's hedonism did not translate into an easy, cheerful attitude towards life. "He was not a nice person," Reisler says. “He brought a cold, cruel logic to the study of things. The concept of civil rights had no meaning to him.” Everett's former WSEG colleague John Y. Barry also questions his integrity. In the mid-1970s. Barry convinced his employers at J.P. Morgan hires Everett to develop a Bayesian method for forecasting stock market events. It was suggested that Everett coped with the task, but refused to transfer the results of his work to the company that hired him. According to Barry, he was a brilliant innovator, but an unreliable man. Everett was considered selfish. "Hugh liked to espouse a kind of extreme solipsism," says former DBS employee Elaine Tsiang. “Although he was careful to separate his many-worlds theory from any theories of mind and consciousness, we all undoubtedly owe our existence to the world that he himself created.”

And he didn't want to notice his children, Elizabeth and Mark. As Everett advanced his entrepreneurial career, the world of physics began to take a closer look at his once-rejected theory. DeWitt reversed his opinion and became its most ardent supporter. In 1967, he published a paper in which he introduced the Wheeler-DeWitt equation, a universal wave function that satisfies the quantum theory of gravity (the wave function of the Universe). DeWitt noted that it was Everett who demonstrated the need for such an approach. Later, while editing a collection of papers with his graduate student Neil Graham, The Many-Worlds Interpretation of Quantum Mechanics, DeWitt decided to include Everett's full dissertation. The phrase “many worlds” has firmly established itself not only in the scientific world, but also among science fiction fans.

However, not everyone agreed that the Copenhagen interpretation should be abandoned. Physicist N. David Mermin of Cornell University insisted that in Everett's interpretation, the wave function is part of the objectively real world, and he sees it only as a mathematical tool. “The wave function is a human creation,” says Mermin. - Its purpose is to give us the opportunity to comprehend the results of our macroscopic observations. My point of view is exactly the opposite of the many worlds interpretation. Quantum mechanics is a means of making our observations intelligible, and to say that we are inside quantum mechanics and that quantum mechanics must apply to our perception is illogical.”

However, many physicists believe that Everett's theory should be taken seriously. “When in the late 1970s. "When I heard about Everett's interpretation, I thought it was crazy," says theoretical physicist Stephen Schenker of Stanford University. - Today, most of the people I know who are involved in string theory and quantum cosmology think in line with this interpretation. And with recent advances in quantum computing, these questions are no longer purely academic.” One of the pioneers of decoherence theory, Wojciech Zurek of the Los Alamos National Laboratory, notes: “Everett’s achievement is to argue that quantum theory should be universal, that there should be no division of the Universe into something a priori classical and something a priori quantum.

It gave us the ability to use quantum theory to describe measurements in general." String theorist Juan Maldacena of the Institute for Advanced Study at Princeton puts it this way: “When I think about Everett's theory in terms of quantum mechanics, it seems so reasonable to me that I am willing to believe it. In everyday life I don’t believe in it.”

In 1977, DeWitt and Wheeler invited Everett to give a talk on their interpretation at the University of Texas at Austin. It must be said that Everett hated public speaking; at the report he wore a wrinkled black suit and smoked all the time. Also present was David Deutsch, the founder of the theory of quantum computing (the impetus for which was the Everett theory), who is currently working at the University of Oxford. “He was ahead of his time,” Deutsch said, summing up Everett’s performance. - With his position, he demonstrated a lack of understanding of people who deny objective reality: after all, the renunciation of the original goal of science - explaining the nature of the world - caused enormous harm to the development of physics and philosophy. We were hopelessly bogged down in formalism and perceived the course of things as progress that explains nothing, and the vacuum was filled with mysticism, faith and all sorts of nonsense. Everett's credit is that he stood up to all of this." After a trip to Texas, Wheeler tried to attract Everett to the Institute for Theoretical Physics in Santa Barbara, but in the end nothing came of it. Universality of Perception Everett died on July 19, 1982, in his bed. He was only 51 years old. Nineteen-year-old Mark discovered his father's lifeless body and, feeling the coldness of the dead body, realized that he had never touched his father before. “I didn’t know how to feel about my father dying,” he told me. “We were complete strangers to each other.” Mark soon moved to Los Angeles and became a successful songwriter and leader of the popular rock band the Eels. Many of his songs reflect the sadness he experienced as a child living with a depressed, drinking, and emotionally distant man. And only years later the son learned about his father’s achievements in career and science.

Mark's sister Elizabeth made the first of many attempts to commit suicide in June 1982. His brother managed to get him to the hospital on time, and when he returned home in the evening, he told his father about it. He only “raised his eyes from the newspaper and said: “I didn’t know she was so sad.” In 1996, she took a lethal dose of sleeping pills. In her suicide note, she wrote that she wanted to meet her father in another world.

In the 2005 song “Things the Grandchildren Should Know,” Mark wrote: “I could never really understand what he must have liked, closed off in his own world.” His selfish father must have realized the insolubility of this dilemma. In the original version of his dissertation, Everett wrote: “Once we recognize that any physical theory is only a model of the world we perceive, we must abandon the hope of finding anything similar to the true theory<...>simply because we will never be able to achieve universality of perception.”

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St. Petersburg State University

Final qualifying work

in the direction of 51.04.01 Culturology

Main educational program - Media Culture

“The concept of multiple worlds in modern media culture”

Executor

Trubnikova Ekaterina Georgievna

Scientific director

Nogovitsyn Nikita Olegovich, Ph.D., Associate Professor

Reviewer

Batyutskaya Valeria Vyacheslavovna

St. Petersburg 2017

Introduction

The relevance of the philosophical and cultural reflection of the ideas of the multiverse is associated with their active development in modern philosophy, physics and mathematics, as well as the special interest of media culture in the world of the fantastic, which is traditionally based on some assumptions of theoretical physics (in this case, the concept of the plurality of worlds).

The very idea of ​​the multiverse is at the intersection of philosophy and the exact sciences, and modern interest in it is determined, firstly, by the postmodern primacy of plurality over unity and integrity and the deepening of philosophical relativism, which resulted in the development of the concept of possible worlds in logical semantics, and secondly, with transformations of the scientific picture of the world, which is now more characterized by ideas about the world visible to us as part of the multiverse, and not as an original and individual entity.

Modernity shifts the emphasis from the articulation of the uniqueness of the universe to “replication” and heterogeneous multiplicity, which can be described by the concept of “multiverse”. This gives rise to a number of fundamental philosophical questions (ontological status of worlds, the possibility of their intelligibility, their relationships, systematization or chaos, etc.), the search for answers to which ensures the steady interest of modern culture in the idea of ​​the plurality and constructability of realities in which a person lives , as well as a shift in cultural emphasis from the materiality and constancy of reality to its dependence on a conditional observer.

The plurality of worlds is essentially a “superworld”, which represents a totality and itself is no longer included in any community of a higher order. Mikhail Epstein proposes to call this totality the term “multiverse”, defining it as “the universe as a whole as a set of worlds with different physical laws and the number of dimensions” Epstein M. Multiverse. Cosmo art. Multividual // Bulletin of the Russian Philosophical Society. -2003. - No. 4. - P. 164. . In a sense, this is the universe as a whole as a collection of worlds with a different set of basic constants. The multiverse seems to act as an antagonist to the classical closed and homogeneous universe.

In the context of the problem under consideration, it is advisable to use the term “multiverse” as equivalent to the term “multiple worlds” and “many worlds”. The word “multiverse” (multiverse, multi-world) will further mean “a single physical entity containing more than one universe”, and the word “universe” (universe) will mean “a quasi-autonomous reality as a whole” (several such “quasi-autonomous realities” together constitute multiverse).

The purpose of the study is to conduct a philosophical and cultural analysis of the main ways of visualizing the concept of the plurality of worlds within media culture.

To achieve this goal, the following research tasks were set.

1. Identify and explore the main theories of the plurality of worlds that exist in the natural, abstract and human sciences.

2. Systematize the concepts of multiple worlds and generalize the experience of studying the problem.

3. Characterize the current state and essence of media culture, highlight its main features.

4. Explore the specifics of the concept of the plurality of worlds that exists in media culture, the features of interpretation within its framework of scientific theories of the multiverse.

5. Identify the main strategies for visualizing the plurality of worlds in media culture and their content.

The object of the study is modern media culture, the subject is the concept of the plurality of worlds produced by it.

The term “media culture” as a product of modern cultural theory was introduced to designate a special type of culture in the information society. Today's media culture is the intensity of the information flow (primarily audiovisual: TV, cinema, video, computer graphics, mobile communications, Internet, multimedia, etc.), it is a means of complex development by man of the surrounding world in its social, moral, psychological, artistic, intellectual aspects. In this case, media culture should be understood as a set of information and communication means, material and intellectual values ​​developed by humanity in the process of cultural and historical development, contributing to the formation of public consciousness and socialization of the individual. The term “media culture” can thus be defined as the state of modern culture, lived and assessed through the prism of media reality.

Questions related to the essence of the concept of “media” and media culture began to be developed in philosophical and cultural thought in the 20-30s of the 20th century.

An important role in rethinking the artistic culture of the 20th century. played by the research of V. BenjaminBenyamin, V. A work of art in the era of its technical reproducibility. Selected Essays. - M.: Medium, 1996. - 240 p. , according to whose thoughts modern works of art enjoy unlimited possibilities of technical reproduction, and the unique existence of a specific work of art is replaced by its mass production and accessibility for consumption. This trend underlies the formation of modern mass media culture.

One of the first media theorists is considered to be G. M. McLuhan McLuhan, M. Understanding media: external extensions of man. - M.: Kuchkovo field, 2003. - 464 p. , who put forward a new periodization of cultural history based on the dominant means of communication. It was McLuhan who used the term media, which in the context of the study was used to refer to various means of communication.

Studying the concept of media in the 20th century. was presented by the works of foreign scientists. In particular, N. Luman Luman, N. Media Communications. - M.: Logos, 2005. - 280 p. considered the mass media as a self-referential social system, J. Habermas Habermas, J. Moral consciousness and communicative action. - St. Petersburg: Nauka, 2000. - 382 pp.; His own. Philosophical discourse about modernity. - M.: The whole world, 2003. - 416 p. studied media in the public sphere.

The formation of the foundations of media cultural discourse also includes the works of information society theorists: M. Castells Castells, M. Galaxy Internet: Reflections on the Internet, business and society. - Ekaterinburg: U-Factoria, 2004. - 328 p.; His own. Information Age: Economy, Society and Culture. - M.: State University Higher School of Economics, 2000. - 608 p. , E. Toffler Toffler, E. Shock of the Future, 2008. - M.: AST. - 560 s.; His own. Third wave, 2010. - M.: AST. - 784 p. , D. Bella; study of social communication within the framework of the new approach of mediology proposed by R. Debre Debre, R. Introduction to Mediology. - M.: Praxis, 2010. - 368 p. .

The study of media culture as modern mass culture, which plays a significant ideological role, was carried out by J. Baudrillard Baudrillard and J. America. - St. Petersburg: Publishing house Vl. Dahl, 2000. -205 p.; His own. Symbolic exchange and death. - M.: Dobro-svet, 2000. - 387 p. , H. G. Debord Debord, G. Society of the Spectacle. - M.: Logos, 2000. - 224 p. , Ortega y Gasset Ortega y Gasset, H. Revolt of the Masses. - M.: AST, 2008. - 352 p. , A significant role in the study of the phenomenon of media culture as a system of mass communications, its audiovisual dominant was played by the research of N. Bolz Bolz, N. Azbuka Media. - M.: Europe, 2011. - 136 p. , P. Beudier Bourdieu, P. About television and journalism. - M.: Scientific Fund. research “Pragmatics of culture”, 2002. - 160 p. .

Among domestic studies, the works of V. A. Vozchikov Vozchikov, V. A. Philosophy of Education and Media Culture of the Information Society: abstract of thesis are devoted to describing the essence, problems and specifics of media culture and its manifestations. Doctor of Philosophy. St. Petersburg, 2007; His own. Text of media culture: personal perception as a problem // Society. Wednesday. Development (Terra Humana). - 2008. - No. 2. - P. 74-84. , I. G. Eliner Eliner, I. G. Development of multimedia culture of the information society: abstract of thesis. Doctor of Cultural Sciences. St. Petersburg: SPbGUKI, 2010. , N.B. Kirillova Kirillova, N.B. Media culture: From modernity to postmodernity. - M.: Academic Project, 2005. - 446 p.; Hers. Medialogy. - M.: Academic Project, 2015. - 424 pp.; Hers. Media culture: theory, history, practice. - M.: Culture, 2008. - 494 p. , E.I. Kuznetsova Kuznetsova, E.I. On the problem of dialogue in modern media culture // Bulletin of the Nizhny Novgorod University. N.I. Lobachevsky. - 2009. - No. 6. - P. 270-275; Hers. Media culture of the 21st century in the context of the development of innovative technologies // Bulletin of the Nizhny Novgorod University. N.I. Lobachevsky. - 2013. - No. 4. - P. 220-223. , Shaikhitdinova S.K. Shaikhitdinova, S.K. Vectors of media culture // Scientific notes of Kazan University. - 2013. - No. 1. - pp. 189-198. , Shcheglova D. S. Shcheglov, D. S. Approaches to understanding media culture in the philosophy of the 20th century // Omsk Scientific Bulletin. - 2013. - No. 2. - pp. 127-130. It's him. Construction of media reality // Omsk Scientific Bulletin. - 2013. - No. 4. - P. 105-108. . The role of media culture in modern society is explored in the works of Kashkina M. G. Kashkina, M. G. Media culture of the information society in the aspect of philosophical discourse: abstract of thesis. candidate of philosophical sciences. - Krasnodar, 2012. - 25 p. ,Kryukova N.A. Kryukova, N.A. Media culture and its role in the modern information society // Omsk Scientific Bulletin. - 2013. - No. 5. - pp. 226-228. , Sergeeva O. V. Sergeeva, O. V. Media culture in everyday practices: abstract of thesis. Doctor of Sociological Sciences. - St. Petersburg, 2011. - 45 p. . The works of V. A. Konev, V. A. Media reality and media reality are devoted to media reality and its essential characteristics // Bulletin of the Samara Humanitarian Academy. - 2009. No. 6. - P. 3-10. , V.V. Savchuk Savchuk, V.V. Media philosophy. Attack of reality. - St. Petersburg: Publishing house RKhGA, 2013. - 338 p. .

A separate group consists of studies devoted to the visual aspects of media culture. Screen culture as its component is analyzed in the works of A. N. Gulimova Gulimova, A. N. Screen culture as a form of existence of modern mythology // Knowledge. Understanding. Skill. - 2011. - No. 1. - pp. 252-256. , K. E. Razlogova Razlogov, K. E. Screen art: problems of expressiveness. - M.: Art, 1982. - 158 p.; His own. World cinema. History of screen art. -M.: EKSMO, 2011. - 687 p. . The history of visuality is devoted to the monograph by E. V. Salnikova Salnikova, E. V. The Phenomenon of the Visual. From ancient origins to the beginning of the 21st century. - M.: Progress-tradition, 2011. - 616 p. , features of visual perception - the works of R. Arnheim Arnheim, R. Art and visual perception. - M.: Progress, 1974. - 392 p. .

Modern cinema is perceived as part of the media cultural space and the most vivid embodiment of screen culture. The essence of cinema as a cultural and philosophical phenomenon is revealed in the works of J. Deleuze Deleuze, J. Cinema. - M.: Ad Marginem, 2013. - 560 p. , G. Gray Gray, G. Cinema: visual anthropology. - Moscow: New Literary Review, 2014. - 208 p. ,TO. Metz Metz, K. The Imaginary Signifier. Psychoanalysis and cinema. - St. Petersburg: European University Publishing House, 2010. - 336 p. , M. YampolskyYampolsky, M.V. Memory of Tiresias: Intertextuality and cinema. M.: RIK Culture, 1993. - 464 pp.; His own. Polemical notes on the aesthetics of mass film // Transcript of the round table meeting of film scholars and film critics “Modernity and the tasks of Soviet art.” - M.: Publishing house of the Union of Cinematographers, 1987. - P. 31-44. . The phenomenological theory of cinema was developed by A. Bazin Bazin, A. What is cinema? - M.: Art, 1972. - 384 p. , Z. Karakauer Karakauer, Z. The nature of film. Rehabilitation of physical reality. - M.: Art, 1974. - 424 p. . Bazin, in particular, put forward a theory about the connection between the spatial construction of the frame with the activity and freedom of perception, with the internal work of the viewer’s consciousness, etc. Yu.M. Lotman Lotman, Yu.M. wrote about semiotics and aesthetics of cinema. Semiotics of cinema and problems of film aesthetics. - Tallinn: Eesti Raamat, 1973. - 92 p. .

The phenomenon of cinema is interpreted in the theories of W. Eco - the concepts of the exemplary recipient, the “open work”, the structure of the cinematic code, the redundancy of quotation in cinema.

The mythology of modern screen culture is explored in the monograph by P.K. Ogurchikov. Ogurchikov, P.K. Screen culture as a new mythology: using the example of cinema: abstract of the dissertation of Doctor of Cultural Sciences. - M., 2007. - 35 p. . The works of Ya. B. Ioskevich Ioskevich, Ya.B. are devoted to audiovisual means as a form of dialogical communication. Communication in the cinema system // Art and communication. - L.: LGITMC, 1984. , A. L. Kazina Kazin, A. L. Communication and communication in art // Art and communication. - L.: LGITMK, 1984. , R.D. KopylovaKopylova, R.D. Open screen: Television spectacle as dialogue. - St. Petersburg: RIIII, 1992. - 182 p. .

The question of the mythological nature of media is associated with its actualization in the 20th century. the study of myth and mythology, as well as society as a symbolic space. The general evolution of ideas about the nature of myth began with its phenomenological description through rationalistic interpretations (M. Müller, W. Wundt, E. Tylor, J. Fraser, L. Lévy-Bruhl). The structural theory of myth was developed by K. Levi-Strauss Levi-Strauss K. Structural anthropology. - M.: EKSMO-Press, 2001. - 512 p. . E. Cassirer Cassirer, E. Philosophy of symbolic forms. - T. 2. Mythological thinking. - M.: University Book, 2002. - 280 p. belongs to the symbolic theory of myth. Transcendental and existential interpretations were proposed by M. Eliade Eliade, M. Aspects of Myth. - M.: Academic Avenue, 2010. - 256 p. and K. Hübner Hübner, K. The Truth of Myth. - M.: Republic, 1996. - 448 p. , A.F. Losev Losev, A.F. Dialectics of myth. - M.; Thought, 2001. - 558 p. .In them, myth is presented as an expression of numinous, supersensible experience. The structural-semiotic concept of myth was proposed by R. Barth Barth, R. Mythology. - M.: Publishing house named after. Sabashnikov, 2000. - 320 p. . U. Eco Eco, U. The role of the reader: studies on the semiotics of text. - St. Petersburg: Symposium, 2007. - 502 pp.; His own. Open work. - St. Petersburg: Symposium, 2006. - 416 p. used structural-semiotic methods to identify the communicative and symbolic nature of myths, their functioning and construction in the social sphere and the media. Ya.E. Golosovker Golosovker, Ya.E. The logic of myth. - M.: Nauka, 1987. - 224 p. explored the epistemological sphere of myth.

The idea of ​​a plurality of worlds originated in Antiquity in connection with criticism of geocentric views of nature, but actively began to be developed during the Renaissance. The cosmology of Nicholas of Kuzan (1401-1464) was innovative in nature. Kuzansky, N. On learned ignorance. Kuzansky N. Works in 2 volumes. T.1. - M.: Mysl, 1979. - P.47-184. , which assumes the absence of a center of the universe and the population of other celestial bodies. In the first half of the 16th century. the heliocentric system of the world of N. Copernicus appeared Copernicus, N. On the rotations of the celestial spheres. Small comment. Message against Werner. Uppsala record. - M.: Nauka, 1964. - 646 p., which finally put an end to the ideas about the uniqueness of the Earth and the perception of man and his world as the only possible one.

The first concept of the plurality of worlds in line with natural science non-geocentrism was proposed by Giordano Bruno (1548-1600) Bruno, D. Dialogues. - M.: Gospolitizdat, 1949. - 552 p. . By the beginning of the 17th century, the development of a mechanistic picture of the world, created thanks to the work of G. Galileo and I. Newton, expanded people’s understanding of the infinity of space, and the question of the possibility of life in the outer space surrounding the Earth became even more relevant.

The logical concept of the “set of possible worlds” - mental entities irreducible to the real - was developed by G. V. Leibniz (1646-1716) Leibniz G. V. Works, in 4 volumes - T. 1. - Metaphysics. "Monadology". 1982. - M.: Mysl, 1982. - 636 p. .

Leibniz's concept was further developed in modern logic. The plurality of worlds here arose on the basis of modifications of the laws of classical logic, which made it possible to derive special sets of logically permissible (worlds).

Possible worlds semantics arose as a way of interpreting various modal logics. Modal logics are logical calculi in which, in addition to the usual propositional connectives, the so-called “modal operators” such as “necessary”, “maybe”, “should”, etc. To explain the operators “necessary” and “must,” G. W. Leibniz proposed to consider that “necessity” represents truth in all possible worlds, and “possibility” represents truth only in some possible worlds.

The question of the ontological nature of possibilities and possible worlds became particularly important in the mid-1950s. in connection with the emergence of relational semantics. Content semantics for modal language was proposed by R. Carnap Carnap, R. Logical Foundations of Probability. - Chicago: University of Chicago Press, 1962. - 613 p. Carnap, R. The Two Concepts of Probability // Philosophy and Phenomenological Research, Vol. 5. - No. 4. - pp. 513-532. Carnap, R. Continuum of Inductive Methods. - Chicago: University of Chicago Press, 1952. . Methods of relational semantics were actively developed thanks to the work of S. Kanger, who introduced the “properties of modal operators”, R. Montague, B. Johnson, A. Tarski, J. Hintikka Hantikka, J. Logical-epistemological studies. - M.: Progress, 1980. - 447 p. (“model sets”, the relation of “co-resolution”, the relation of alternativeness), K. Meredith, I. Thomas, A. Prior (“world leaps”) and in particular - the works of S. Kripke (1959) on relational semantics, which introduces the relation of reachability between worlds, as well as alternativeness, information content, etc. Kripke, S. Naming and Necessity. - Cambridge: Harvard University Press, 1980. - 172 p; Kripke, S. Complexity theorem in modal logic // Journal of Symbolic Logic. - 1959. - No. 24. - P. 3-14. .

In the 1970-1980s. “moderate modal realism” appeared, represented by the research of R. Stalnaker Stalnaker, R. Possible Worlds and Situations // Journal of Philosophical Logic. - 1986. - No. 15. - pp. 109-123. Stalnaker, R. Ways a World Might Be: Metaphysical and Anti-metaphysical Essays. - Oxford: Oxford University Press, 2003. - 304 p. , A. Plantiga Plantinga A.C. Actualism and Possible Worlds // Theoria. - 1976. - Vol. 42. - P. 139-160. , R. Adams Adams, M. Theories of Actuality, 1974. Nous, VIII, - pp. 211-231. Adams, M. (1982), Must God Create the Best? // Philosophical Review, LXXXI, pp. 317-332. .

At the end of the twentieth century. The greatest contribution to the proof of the reality of existence, consisting of a plurality of possible worlds, was made by the “modal realism” of D. Lewis Lewis, D. On the Plurality of Worlds. - Oxford: Blackwell, 1986. - 288 p. . The concept of the plurality of worlds was also continued by the epistemological constructivism of N. Goodman, Goodman, N. Ways of creating worlds. - M.: Idea-press-Praxis, 2001. - 376 p. , “possible worlds” of works of art by U. Eco Eco, U. The role of the reader: studies on the semiotics of text. - St. Petersburg: Symposium, 2007. - 510 p. . Later, “possible worlds” in the semantic space of language were studied by A.P. Babushkin Babushkin, A.P. “Possible worlds” in the semantic space of language. - Voronezh: Voronezh State University, 2001. - 86 p. .

The problem of possible worlds was also studied in the social philosophy of A. Schutz Schutz, A. The semantic structure of the everyday world: essays on phenomenological sociology / Comp. A. Ya. Alkhasov. - M.: Institute of the Public Opinion Foundation, 2003. - 336 p. , social construction of reality by T. Luckman and P. Berger Berger P., Luckman T. Social construction of reality. Treatise on the sociology of knowledge. - M.: Medium, 1995. - 323 p. , theories of social fields P. Bourdieu Bourdieu, P. Sociology of social space. - St. Petersburg: Aletheya, 2007. - 288 p. , theories of “life models” T. Hojrupa Hojrup, T. Models of life. - St. Petersburg: World Word, 1998. - 303 p. .

The concept of a plurality of worlds is also reflected in Russian science. Monograph by V.V. Tselishchev “Philosophical problems of the semantics of possible worlds” Tselishchev, V.V. Philosophical problems of the semantics of possible worlds. - Novosibirsk: Science, 1977. - 191 p. (1977) is devoted to philosophical issues of modal logic, the concept of “possible worlds” for modal logics is explored in the works of E. G. Daragalina-Chernaya Possible worlds. Semantics, ontology, metaphysics / Supervisor: E. G. Dragalina-Chernaya; resp. ed.: E. G. Dragalina-Chernaya. - M.: Kanon+, 2011. - 402 p. ,IN. A. Smironova Smirnov, V. A. Semnatics of modal and intensive logics. - M.: Programs, 1981. - 424 p. , E. D. Smironova Smironova, E. D. Logical semantics and philosophical foundations of logic. - M.: MSU, 1986. - 260 p. , E. A. Sidorenko Sidorenko, E. A. Logic. Paradoxes. Possible worlds. - M.: Editorial URSS, 2002. - 312 p. , N. I. Fatieva Fatiev, N. I. “Possible worlds” in philosophy and logic. - Irkutsk: Irkut Publishing House. University, 1993. - 149 p. .

History of the formation of the idea of ​​a plurality of worlds from antiquity to the 17th century. The monograph by V.V. Vizgin is devoted to Vizgin, V.V. The idea of ​​a plurality of worlds: essays on history. - M.: LKI Publishing House, 2007. - 336 p. , articles by A. V. Soldatov Eg.: Soldatov A. V. Development of the idea of ​​​​the plurality of worlds in European philosophy and theology of the 17th-19th centuries // News of the Russian State Pedagogical University named after A. I. Herzen. - 2012. - No. 146. - P. 33-41. . A philosophical analysis of the genesis and ontological foundations of the concept of the plurality of worlds in modern cosmology was undertaken in the articles by O. L. Artemenko Artemenko, O. L. Multiverse - worlds of post-non-classical cosmology // Philosophy and Social Sciences. - 2008. - No. 2. - P. 51-54. and I. A. Karpenko I. A. Karpenko. The problem of interpreting the concept of space in some concepts of multiverses of modern physics // Philosophical Journal. - 2015. - T. 8. - No. 3. - P. 24-44.; Karpenko I. A. The problem of the connection between quantum mechanics and reality: in search of a solution // Epistemology and philosophy of science. - 2014. - T. XL. - No. 2. - P. 110-126. . The works of A. S. Karpenko Karpenko, A. S. Superrealism are devoted to the philosophical understanding of the concept of the plurality of worlds in the context of super-realism inherent in modernity. Part I: From the conceivable to the possible // Philosophical Journal. - 2016. - No. 2. - P. 5-23.; It's him. Superrealism. Part II: From the possible to reality // Philosophical Journal. - 2016. - No. 3. - P. 5-24. . Problems associated with the concept of “possible world” are dealt with by V.V. Gorbatov, Yu.V. Gorbatova V.V. Gorbatov, Yu.V. Gorbatova. On the question of the philosophical foundations of the semantics of possible worlds // In the book: Social and humanitarian knowledge in the modern world. - M.: MESI, 2009. - P. 146-163.; Gorbatova Yu.V. Semantics of possible worlds: levels of analysis and the concept of existence // News of the Ural Federal University. - 2014. - No. 1. - P. 72?78. , V. E. Terekhovich Terekhovich, V. E. Possible worlds and substances [electronic resource]. URL: http://www.vtpapers.ru/Papers/PossibleWorlds-rus.pdf (access date: 04/17/2017). .

Types of multiverses in screen arts are explored in the works of M. E. Boyko “Types of multiverses in modern mass culture” Boyko, M. E. Types of multiverses in modern mass culture // Philosophy and culture. - 2014. - No. 9. - P. 1362-1370. ; “Multiverses and paramultiverses in screen arts: analysis of the generalized theory of plot” Boyko, M. E. Multiverses and paramultiverses in screen arts: Thesaurus of the generalized theory of plot // Historical, philosophical, political and legal sciences, cultural studies and art history. Questions of theory and practice. - 2014. - No. 10. - P. 41-43. .

The empirical basis of the work was domestic and foreign feature films, television series and animated films. Particular attention was paid to screen works that had great success with audiences, as well as screen works containing innovative ideas for cinema.

The scientific novelty of the research is due to the absence among modern Russian-language studies of works devoted to the cultural understanding of the multiverse phenomenon and interpretations of multiverse models in media culture. The problem of the plurality of worlds is reflected in numerous works on logic and philosophy, cosmology and theoretical physics, as well as linguistics, but its cultural aspect remains a poorly studied area. At the same time, the idea of ​​multiple worlds is one of the most prolific in the media cultural space; it is often processed and adapted to mass consciousness through cinema, fiction, the computer game industry, etc. The embodiment of parallel temporal and spatial worlds is actually the calling card of media cultural mass arts.

The theoretical significance of the study is expressed in the systematization of a significant amount of historical, cultural and scientific-theoretical material in its conceptual explanation, on the basis of which the characteristic features of the multiworld phenomenon and the features of its reflection in modern culture are identified. The concept of multiworldliness is considered as a product of the interaction of philosophical and scientific ideas, socio-cultural interests of the modern consumer, as well as a set of specific strategies for visualizing multidimensional reality. Types of visualization of the multiverse are identified, which are systematized within the framework of a general classification, patterns of depiction of types of multiverses.

The research methodology is determined by its problems, goals and objectives. The methodological basis of the work is a historical-typological approach, which presupposes the fundamental possibility of discovering the general and special in the products of media culture.

To analyze media culture, its specifics and the artistic works created within it, evolutionary, systemic and structural-functional methods were used. In the context of studying the ideas of the multiverse in philosophy and science, historical, comparative and typological methods were used. To analyze media cultural material using the idea of ​​a multiversity of the universe, semiotic methods, the method of interpretation, methods of content, formal and comparative analysis of works of screen art were used.

Provisions for defense:

1. The ideas of the multiverse, existing in media culture, are mythologized (amplified, revised or simplified) concepts of the plurality of worlds in philosophy and science.

2. The main way of representing the modern concept of the plurality of worlds in media culture is screen arts.

3. There are a number of fixed strategies for visualizing multi-worlds, which makes it possible to divide the depicted multiverses into objective and subjective based on the ontological status of individual worlds within them.

4. Visualization of the concept of the multiverse in media culture has a number of specific features that distinguish works of a similar focus from others; among them the presence of a hero-mediator, the concept of a portal and the border between worlds, etc.

The following results were obtained during the study:

– it is concluded that in modern times the previous paradigm of a single reality is being replaced by a paradigm of multiple realities;

– modern scientific theories suggesting the existence of a multiverse are classified;

– it is concluded that the idea of ​​a plurality of worlds in modern media culture represents interpretations of scientific theories adapted for mass consciousness;

– the conditions and characteristics of the mutual influence of scientific, philosophical and cultural ideas of the multiverse world have been studied;

– multiverses visualized in modern screen arts have been explored and classified, their characteristic features have been identified;

– the characteristics are highlighted that distinguish the multifaceted world constructed in a work of art from the multiworldliness in scientific and philosophical discourse.

The work consists of an introduction, three chapters and a conclusion. A list of references is attached.

plurality media culture fantastic discourse

Chapter I. Modern scientific concepts of the plurality of worlds

1.1 Multiverse structure of reality

Attempts to understand and describe the surrounding reality have been made by people since the creation of the first civilizations. With the accumulation of certain knowledge, specific pictures of the world (structures of reality) arose - models of nature and society, acting as a certain result of the development of science and culture at one or another stage of history. Such structures of reality are, of course, determined by cultural content, since they depend on the style of thinking, specific scientific knowledge and dominant paradigms, accepted methodological approaches to the study of nature and society, the category of “common sense” and a set of opinions and philosophical ideas about the correspondence of the world picture to objective reality . The structure of reality is presented in the form of a set of theoretical concepts, principles and laws based on an axiomatic basis. It includes ideas about space and time, fundamental physical constants and laws of nature, cosmological theories, concepts and categories, the concept of life and its specificity, virtual reality, the process and results of human activity, as well as the sphere of subjective and spiritual, including thinking, perception and feeling. Thus, the structure of reality is a specific, complete, holistic system of reflections of reality in the consciousness of a particular person and a certain generalized image of such reflections, built on the awareness, vision, and understanding of all humanity.

With the passage of time and the development of science, due to the emergence of new empirical and theoretical knowledge, the emergence of new philosophical and ideological concepts, and changes in methodological requirements, some structures of reality were replaced by others. One way or another, each subsequent structure became more complex and extensive than the previous one, including a greater number of elements of the world and their characteristics.

If we consider ideas about reality retrospectively, we can state that, despite the substantive differences between various concepts, all of them had one property - the presence of a certain structure, more than which it is impossible to think. In the pictures of the world characteristic of mythological thinking, this image was, of course, God. Later, a philosophical and cosmological concept appeared, which can be called the universe. It is based on the belief that the universe or cosmos absorbs all potential and actual forms and types of matter that exist in reality. That is, the only universe was the only possible integral structure of unification for all forms of being Tararoev, Ya. V. Modern cosmology: from the universe to the multiverse // Modern cosmology: philosophical horizons. / Edited by V.V. Kazyutinsky. - M.: Kanon+, 2011. - P. 297. .

This “universal” structure of reality existed until the middle of the 20th century. Within its framework, the observable universe was presented as the ultimate structure of existence, including all matter, energy and space that exists in principle. However, in the modern world the structure of reality is multiple.

The concept of the plurality of worlds is presented in modern science as the multivariance of the universe with equal possibility of all options. For philosophy and cosmology of the 20th century. characterized by a clear transition from substantial to modal thinking Karpenko, A. S. The main question of metaphysics // Philosophical Journal. - 2014. - No. 2. - P. 69., which makes the possibility of something a key metaphysical concept of a new system of views on reality. In the new type of consciousness there is no reason for anything not to have the right to exist. A new understanding of the possible presupposes its embodiment in reality in one way or another Karpenko, A. S. On a new understanding of the possible // Bulletin of the Vyatka State University for the Humanities. - 2014. - No. 5. - P. 19. . The situation can be characterized by Vilenkin’s expression: “Apparent impossibility often reflects only the limitations of our imagination.” Vilenkin, A. A world of many worlds. Physicists in search of other universes. - M.: Astrel, 2011. - P. 232. .

And although the ideas of multiple worlds existed earlier, they acquired particular relevance with the formation of the modern relativistic paradigm.

Modern trends in both philosophy and science imply a maximum expansion of the sphere of reality, as a result of which the border between conceivability, possibility and existence turns out to be precarious. One of the consequences of this expansion was the emergence of the concept of a plurality of worlds, which is essentially a way of including in reality the largest possible number of alternatives and hypothetical variations of events and objects.

Development of science in the 20th century. was marked by a change from the clarity and unambiguity of scientific conclusions to their relativity. In most branches of knowledge, previously recorded patterns of the surrounding reality, both mathematical, natural science, and humanities, have received interpretations or additions that exclude the possibility of an unambiguous judgment. The development of such alternative pictures of the world has given rise to the need to constantly clarify the coordinate system within which the study of an event or object takes place.

In this regard, a need arose for specific and closed reference systems that make it possible to separate some spheres of reality from others.

To describe the new completeness and variability of reality, and not just its observable part, concepts such as parallel, alternative worlds or universes, metareality, megaverse, metaverse, and multiverse have become widespread in cosmology and related sciences.

The position of the inexhaustibility of matter as one of the main criteria for the existence of the multiverse assumes inexhaustibility to be an integral property of matter and its attributes. In volume, qualitative and quantitative terms, matter is infinite, as are its properties and mutual influences within the framework of any material systems. An obvious consequence of this principle is the diversity of existence, which is not described by a single and limited world. At the same time, “the infinity of space and time is understood not as their metric infinity, but as an infinite variety of space-time structures, space of times” Carmin, A. S. Cognition of the infinite. - M.: Mysl, 1981. - P. 227. .

The starting point of the idea of ​​a plurality of worlds is the concept of the completeness of the world, which presupposes its diversity. A. Lovejoy's principle of abundance, formulated in the work “The Great Chain of Being” (1936), implies that “no genuine potential of being can remain unfulfilled” Lovejoy, A. The Great Chain of Being: The History of an Idea. - M.: House of Intellectual Books, 2001. - P. 55. . That is, everything possible must be embodied, and it is possible under the condition that there is no sufficient reason for its non-realization. At the same time, Lovejoy suggests that everything conceivable as possible acquires possibility - the “principle of completeness.” The implementation of this principle entails an endless expansion of the continuum and entities Karpenko, A. S. On a new understanding of the possible // Bulletin of the Vyatka State University for the Humanities. - 2014. - No. 5. - P. 15. .

In accordance with the egalitarian theory of R. Nozick, who shared a similar position, no possibility, including the possibility of non-existence, has the status of more natural or more probable; they are completely equal. “All possibilities exist in independently non-interacting spheres, in “parallel universes.” We can call this the fertility assumption." Nozick, R. Philosophical Explanations. - Cambridge, MA: Belknap Press, 1981. - P. 129. - he writes. The very possibility of a principle justifies its existence. The consequence of the theory is a kind of ontological equalization of observed reality and the entire spectrum of possible realities.

The concept of many worlds, therefore, is based on the postulate that there is no justification for the impracticability of any event, just as there is no basis for its implementation.

The principle of completeness combines the idea of ​​diversity of elements and the idea of ​​infinity, which ensure its functioning. The direct consequence of the infinite variety of elements is the emergence of a being capable of reflection and comprehension of the universe. That is, the presence of an observer is a necessary condition for the existence of the multiverse. This also refers to the anthropic principle, which assumes that the laws of nature and the relationships of fundamental constants (in the world we observe) are exactly those that are necessary for the existence of intelligent life.

So, the concept of the plurality of worlds exists thanks to three assumptions: the presence of a thinking subject, the idea of ​​​​the infinity of space and elements, and the realizability of everything conceivable into reality.

Since the time of Democritus, many theories have appeared that postulate or assume the existence of a multiverse. In the 21st century this led to the creation of theories that generalize them. For example, B. Green suggests the existence of a “ultimate multiverse” - a kind of mega-conglomerate, including all of the multiverses that have ever been proposed or those that will ever be proposed Green, B. Hidden Reality: Parallel Worlds and the Deep Laws of the Cosmos. - M.: Librocom, 2012. - P. 308. . A detailed and hierarchical classification of multiple universes was developed by cosmologist Max Tegmark. At the first level of this classification are worlds beyond our cosmic horizon. Their existence logically follows from the assumption of the infinity of space. In the strict sense, these are not separate universes, but distant parts of one universe. At the second level there are worlds that have different physical constants. Examples of such worlds are other worlds on branes in M-theory. At the third level - worlds that arise within the framework of a multimeter interpretation of quantum mechanics and represent numerous branches that realize all the potential outcomes of each event. At the fourth level there is a final ensemble that unites all universes that implement certain mathematical structures Tegmark, M. Parallel universes // Cosmos: almanac / Under the direction of. Kapitsa S.P. - M.: In the world of science, 2006. - P. 21-32. .

The classification of modern theories of the multiverse, proposed in the work, is based on the principles of the physical and logical possibility of realizing the multiverse. In accordance with this criterion, three groups of theories can be distinguished.

1. The existing multi-world (physical reality). A multiverse of realities, which is characterized by the objective existence of many worlds.

This group of theories assumes the existence of physically real universes within the framework of an abstract theoretically based multiverse structure of reality. Each such universe is located in a specific region of space and is endowed with conditionally perceived entities. Moreover, all worlds have the same ontological status.

2. Possible many worlds (logical reality). A multiverse of possibilities, characterized by the subjective existence of many worlds.

This group of theories describes multi-worlds as the implementation of all hypothetical logical structures. The worlds, the totality of which it represents, are not always represented by perceptible entities, and the ontological status of such universes may vary.

3. Existing and possible multi-worlds (physical and logical reality). A multiverse of conceivability, which is characterized by the objective existence of many worlds based on the existence of a subject.

A multiverse based on the assumption that everything conceivable is possible, and everything possible is realized. The criterion for the existence of such a multiverse is ultimately a thinking subject capable of producing new possibilities, which in turn will come true.

Multiverse theoretical approaches imply a specific position of observed reality in multiple worlds. The multiverse seems to act as an antagonist to the closed and homogeneous universe of classical cosmology. Despite the difference in interpretations and the different relationships between the concepts “conceivable,” “possible,” and “real,” each group of theories is characterized by the direct or indirect inclusion of the concept “actual world.” “Actual world” is a concept that does not have a fixed definition, but coincides with the indexed concept “this world” or “the world that would be relevant if a statement about its relevance were evaluated in itself.” Accordingly, for a physically real multiverse, the actual world will be the world sensually perceived at a specific moment in time by an observer; for a logical multiverse, it will be a description of a state that includes all atomic propositions, the statement of which is true in relation to reality.

1.2 Physically real multiverses

Theories that state the existence of a physically real set of worlds are related to the physical-cosmological concept of the multiverse - a world that consists of many universes, including ours. The theories under consideration first of all strive to explain the largest possible set of astrophysical phenomena on the basis of the fundamental laws of modern quantum relativistic physics, to extrapolate these laws as far as possible, ideally to all phenomena and processes of cosmic evolution from its initial moment, singularity, right up to distant future. In this context, the emergence of the concept of the multiverse is not valuable in itself, it is a consequence of the theoretical calculations undertaken. It should also be noted that this type of expansion of cosmological theories to the region of the multiverse is characterized by mechanism and the desire for extrapolation, characteristic of the mechanistic picture of the world as a whole.

In the discourse about multiverses in the exact and natural sciences, the following multiverses are most often spoken of: quantum (QuantumMultiverse); landscape (LandscapeMultiverse); “patchwork” (QuiltedMultiverse); inflationary (InflationaryMultiverse); multiverse on branes (BraneMultiverse).

The inflationary multiverse is proposed in the context of the eternal inflation of a chaotic universe scenario developed by Alan Guth, Andrei Linde and Paul Steinhardt.

In the theory of eternal chaotic inflation by A. Linde, inflation means an explosive and ultra-fast expansion of space-time, permanently repeating in various regions of the universe. Linde, A. Inflation, quantum cosmology and the anthropic principle [electronic resource]. URL: http://arxiv.org/abs/hep-th/0211048 (access date: 11/29/15). . It is assumed that infinity is filled with the supposed inflaton field, the high energy of which causes this expansion. The energy released due to quantum fluctuations causes a short (about 10-35 seconds) and rapid expansion, during which space increases by 1030 times. Quantum fluctuations can “reset” the energy of the inflaton field to low values, which will lead to the formation of the universe Karpenko, I. A., The problem of interpreting the concept of space in some concepts of multiverses of modern physics // Philosophical Journal. - 2015 - No. 3 - P. 35. . Gradually, the energy is converted into particles, from which galaxies are subsequently formed Storozhuk, A. Yu. Filosofsky-methodological analysis of the foundations of the concepts of multiple universes: a patchwork multiverse and an inflationary scenario // Philosophy of science. - 2014. - No. 4. - P. 89. .

The theory assumes the ability of the multiverse to reproduce itself. Inflation by its nature is a process that never stops Gorshkov, V.K., Mansurov G.N. Theory of inflation. The Arrow of Time [electronic resource] // Bulletin of the Moscow State Regional University. - 2012. - No. 1. - P. 139-149. URL: http://www.evestnik-mgou.ru/Articles/Doc/166 (access date: 12/1/15). . Under conditions of eternal inflation, quantum fluctuations lead to the division of the universe into an infinite number of exponentially large parts with all possible field values. This means that the original universe is divided into an infinite number of universes with all possible values ​​of the effective cosmological constant and different physical constants, which is the meaning of the multiverse Gorshkov, V.K., Mansurov G.N. Multiverse and the anthropic principle [electronic resource] // Vestnik Moscow State Regional University. - 2013. - No. 2. - P. 3. URL: http://www.evestnik-mgou.ru/Articles/Doc/327 (access date: 12/1/15). . Michio Kaku substantiates the hypothesis of the continuous expansion of distant parts of the universe, which involves the formation of “buds” of daughter universes from such areas. by: Vladlenova, I.V. Cosmological problems of constructing the structure of reality // Philosophy and Cosmology. - 2014. - No. 12. - P. 43. . The multiverse, according to the theory of inflation, is thus continuously expanding and multiplying.

The conversation about a patchwork multiverse is relevant only if we assume the infinity of space. In essence, the very idea of ​​such a structure of the multiverse can be traced back to the works of N. Kuzansky and D. Bruno, who postulate an infinite number of existing worlds. According to Kuzansky, they should all be unique, Bruno constructs his many-worlds based on the thesis “reality and possibility are one and the same” Bruno, D. Dialogues. - M.: Gospolitizdat, 1949. - P. 242., which assumes the real existence of everything accessible to perception by human consciousness and does not contradict its laws of physics.

If the universe is infinite, most of it is beyond the visible horizon. If we assume that the age of the universe is approximately 13.7 billion years, then the region of the observable universe will be 13.7 billion light years plus the region increasing due to the expansion of space. The maximum distance we can look is approximately 41 billion light years Green, B. Parallel worlds and deep laws of space. - M.: Librocom, 2012. - P. 38. . More distant regions of the universe, accordingly, turn out to be inaccessible to observation. Similar assumptions can be made for those regions of space that are located at a fairly large distance from us. Space horizons distant from each other cannot interact and develop autonomously. Such a region of space within one cosmic horizon forms a conditional universe, the number of which, taking into account the boundlessness of space, is infinite.

The basic cosmological postulate is that the universe on large scales is homogeneous and isotropic. Therefore, each patchwork multiverse will have the same physics as our universe. If the world consists of elementary particles, then their properties should determine the phenomena and patterns of astronomical objects. Information about the universe comes to us in the form of a stream of elementary particles of photons, neutrinos, high-energy particles (protons, electrons, ions) arising in radio nebulae and radio galaxies Storozhuk, A. Yu. Filosofsky - methodological analysis of the foundations of the concepts of multiple universes: patchwork multiverse and inflationary scenario // Philosophy of science. - 2014. - No. 4. - P. 89. .

If we accept the universality of physics in such a multiverse and the identity of the laws of nature in the observable and non-observable parts of the multiverse, then the configuration of particles filling space will turn out to be finite. This means that in an infinite universe there must be absolutely identical flaps that form doubles. If we take a reductionist approach, according to which all physical and mental characteristics are determined by the arrangement of particles and fields, then in the depths of space there is an infinite number of our doubles. According to reductionism, all physical copies will be identical mentally as well.

A “patchwork” multiverse can be defined as a single universe, the remote parts of which form closed and specific worlds. Moreover, such worlds may well repeat themselves, given the infinity of space.

The idea of ​​a string multiverse arose as a consequence of the development of string theory (superstrings). The theory itself was conceived as an attempt to unify gravity and quantum mechanics, a discrepancy between which had existed since the creation of the General Theory of Relativity.

The presence of quantum fluctuations at the microlevel makes it impossible to use existing mathematics on it. The reason is that in standard particle physics, particles are points with no dimensions, infinitely small objects. String theory, instead of a point model of elementary particles, fundamental objects of quantum field theory, considers string-like (of the order of the Planck length) threads Gorshkov, V.K., Mansurov, G.N. Multiverse and the anthropic principle [electronic resource] // Bulletin of the Moscow State Regional university. - 2013. - No. 2. - p. 7. URL: http://www.evestnik-mgou.ru/Articles/Doc/327 (access date: 12/1/15). , the fundamental properties of which (charge, mass, spin) are determined by the specific type of vibration of the string. The string is capable of smoothing out quantum fluctuations, which is unacceptable for a point particle, and this resolves the contradictions between the two theories.

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Recently, the problem of chaos as an element in which order and organization arise has attracted the attention of researchers. Of particular interest here is the emerging tendency to make the object of consideration the contradiction between “competitive” and “cooperative” behavior, which can be traced in the analysis of the functional organization of nonequilibrium environments. Competitive behavior is the basis of chaos. Cooperative means organized. The transition from one to another is considered as the main direction of the evolution of the world around us. The emergence of new structures requires the destruction of old ones leading to chaos. In the Universe, this often takes the form of gigantic cataclysms. It is to them that the emergence of all chemical elements, and therefore the earthly form of life, is due.

The question of interconnection, the relationship between order and chaos, has been considered more than once. However, there are a number of issues that are not yet sufficiently clarified. For example, how often do order and chaos occur in different areas of knowledge? What is the nature of their distribution? Such questions are not trivial. This article is an attempt to isolate the relationship between the concepts of “order” and “chaos” with the concept of the plurality of worlds.

We will not discuss here the problems that are raised and solved by the formal approach to order and chaos. We are interested in the qualitative side of the matter, and, turning to it, from the very beginning we are faced with two interrelated aspects: ontological and epistemological. Order and chaos are phenomena that exist objectively. Ontologically, they distinguish between certain quantitative characteristics related to the number of elements of the system, its structure, connections between the system and the outside world, etc. Epistemological aspects are already largely subjective in nature and are determined by the available capabilities in the knowledge of the realities being studied, abilities, skills, intuition of a person, etc. In this case, the question naturally arises about what forms of experimental interaction between an object and a subject are possible in the knowledge of such fragments of the material world. This question is also related to another: is it possible to apply the concept of order (that is, a stable, repeating, reproducing property in a variety of phenomena) in relation to the Universe, which is an object of cosmology and exists, perhaps, not in a single copy? The specifics of the possible interaction of our metagalaxy with other universes (presumably through “white” and “black” holes, etc.) would certainly leave its mark both on the process and result of cognition of the laws of other universes, and on the understanding of the universal characteristics, features, laws of our own Metagalaxy.

Already today, prominent scientists argue about methodology (what is more important: a deterministic attractor or random fluctuations), without highlighting the main thing: determinacy is a property of hypothetical closed systems; open systems are not completely determined; the mathematical instability of the system is only an indication that the system under consideration cannot be considered closed in the region of instability. Among the objects considered by physicists, in fact, there is not a single one that could be considered completely isolated from external influences, i.e. closed system. The concept of a closed physical system is convenient to the extent that one can neglect the external influence on the system under consideration during the time under consideration. This means that if we consider sufficiently long times, then many important properties of any system accessible to our observation will be determined by its openness, and attempts to explain the behavior of an open system based only on its internal properties will inevitably lead to a dead end.

When we say an open system, we mean an open dissipative system (ODS) with a cyclocausal connection of its parts, capable of self-organization. This ability is possible thanks to the use of negentropy flows - a flow of energy released during the decomposition of highly organized matter into low organized matter, i.e. due to the ability of ODS to segregate entropy. Cyclocausality, in contrast to linear causation, is an influence on the original cause through feedback loops, when collective macro-level modes (order parameters) affect the micro-level, which in turn shapes the properties of the macro-level. Other events, even energetically intense ones, may turn out to be absolutely uninfluential due to the remoteness of the entropy horizon and their incoherence, “incompatibility” with system processes. Therefore, this process will be “unattainable” for them.

There are many open dissipative systems in nature, and each of them uses a non-genropic flow, released in the process of degradation of other systems. In this regard, the synthesis of cosmogony and synergetics looks promising. Considering ODS as certain test worlds, we can measure qualitative changes in them by the dynamics of entropy (transition “order-chaos”). The world around a person begins to act as a set of developing systems, each of which has a certain integrity, structure, stability, orderliness and, therefore, necessary, essential internal relations (laws in accordance with which this system functions and develops). The development process of each specific system is characterized by a number of necessary stages: emergence, formation, maturity, decline, decomposition. Of course, the collapse and disappearance of the system will not mean complete chaos and arbitrariness. As was said above, insofar as there are flows of energy and entropy, there is also order. Moments of destruction of the integrity of any system are accompanied by active processing of information (as is known, a chaotic attractor can serve as an effective information processor), in which all “proposals” to the next dissipative structure will be taken into account. The activation of each system in response to the information received leads to an increase in the entropy of the system. However, the result of this operation is either the acquisition of matter and negentropy by the system and their transformation into the necessary structures, or salvation from destructive influences - saving negentropy, or removing its excess, or spending it on the destruction and removal of spent structures. The accumulation of negentropy by any system is not always a prerequisite. This illusion arose due to its real deficiency and its spontaneous decrease. In fact, the balance of negentropy, like other essential variables, changes in a direction that ensures the existence of an open system under changing conditions.

Thermodynamics divides all existing systems according to the ways in which they ensure their existence into two classes: those that exist due to stability and those that exist due to lability. Stable systems are maintained through equilibrium with the environment. Labile systems are quite widely represented in nature - from molecular diffusion flows to intergalactic flows. For any dissipative structure, it is fundamentally important that entropy is removed from it. It is this fact (along with the influx of energy) that is the main reason for ordering. In other words, this kind of ordering is characteristic of open (non-closed) systems, and the ordering role is played by some external influence. It seems natural to use the concept of external stochastization, according to which in dissipative processes it is not the production of entropy that takes place, but its entry into an unstable system from the outside. There is no reason to believe in advance that the existence of systems that are in some sense stable with respect to external stochastization is impossible. These are the results that were obtained when modeling the properties of, for example, classical Coulomb plasma. The plasma recombined (electrons with ions formed atoms) only under an anomalously strong external stochastic influence 4. Such systems have difficulty “assuming” entropy coming from outside.

To understand the reasons for this phenomenon, let us turn to the example given by M. Eigen 5. According to his calculations, the number of isomers of just one molecule of Escherichia coli DNA is approximately 101000000. At the same time, the number of atoms in the entire visible Universe is of the order of “only” 1080. In comparison with the number of isomers of only one molecule, the diversity of molecules known to science seems completely insignificant: inorganic - 105, organic - 106, synthetic - 107. This applies not only to chemical compounds - at all structural levels (atomic, molecular, mineral, landscape , biological) a completely insignificant part of possible combinations has been realized. And the point is not at all a lack of “raw materials”, because at different levels there are many similar systems. From this it is clear that each type of system existing in nature must have completely unique properties that meet the super-rigid criterion of existence. From the foregoing it follows that the determining factor for existing systems is their functional characteristic, which indicates whether the system, through its reactions, can ensure its existence as a kind of microcosm. Mathematically, this is expressed in the potential capabilities of the system to change the nature of its attractor, which can lead to a change in the nature of behavior not only in space, but also in time.

Entering the concept of time from the point of view of the modern synergetic paradigm, we can divide into two sub-questions: about time in the global sense - macro-time on the scale of the Universe and micro-time - the internal historical time of the system, time in the local sense. According to Prigogine, internal time is not the point “now” and not a parameter, but rather an “individual” factor of the whole, it is the habitat of the “summative integrity” of an object, in contrast to space - the collective factor of the coexistence of its parts. The concept of internal time is closely intertwined with the hierarchy of synergistically organized systems. Time becomes a kind of end-to-end principle of connectivity and synergy of open systems of the Universe. Therefore, in the new vision, any particle of the microworld appears included in the cosmic hierarchy of systems of different levels of organization and the nature of the processes in them. To ensure its existence, any real system must be a microcosm that balances all the influences of the near and far Cosmos on it. Reflection of the Cosmos, i.e. the entire set of systems, in each system again returns us to the ancient wisdom: “Everything is reflected in everything.”

PLURALITY OF WORLDS

PLURALITY OF WORLDS

So, at the end of the 20th century. “multiplicity of worlds” is used in the following significantly different meanings: 1) multiplicity of material worlds in the traditional natural scientific sense (natural scientific non-geocentrism); 2) the plurality of material worlds in the ontological sense (ontological non-geocentrism); 3) plurality of logically possible worlds (non-geocentrism); 4) multiplicity of arbitrary worlds (mystical non-geocengrism).

Values ​​(1) and (2) allow for the objective existence of only fundamentally observable worlds; at the same time (1) connects fundamental observability with the homogeneity of the universal content of the attributes of matter, and (2) with the heterogeneity of this content. Values ​​(3) and (4) allow for the objective existence of fundamentally unobservable worlds; Moreover, (3) assumes that the fundamentally unobservable world must necessarily obey the laws of logic, while (4) postulates the non-subordination of this world to logical laws.

Lit.: BruioD. About infinity, the universe and worlds. M., 1936; Bransky V.P. Philosophical problems of visibility in modern physics. L., 1962; It's him. Philosophical foundations of the problem of synthesis of relativistic and quantum principles. L., 1973; Vizgin V. P. The idea of ​​a plurality of worlds. M., 1988; Ilyin V.V. Non-geocentric in modern science. - In the book: Evolution of matter and its structural levels, vol. 1.M., 1981; Karmin A. S. Knowledge of the infinite. M., 1981; Mostepanenko A. M. The problem of existence in physics and cosmology. L., 1987; Fatiev N.I. “Possible worlds” in philosophy and logic. Irkutsk, 1993.

V. P. Bransky

New Philosophical Encyclopedia: In 4 vols. M.: Thought. Edited by V. S. Stepin. 2001 .

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This term has other meanings, see Parallel world. A parallel world (in fiction) is a reality that somehow exists simultaneously with ours, but independently of it. This autonomous reality may have different... ... Wikipedia

A parallel world (in fiction) is a reality that somehow exists simultaneously with ours, but independently of it. This autonomous reality can have various sizes: from a small geographical area to an entire universe. In parallel... Wikipedia

A parallel world (in fiction) is a reality that somehow exists simultaneously with ours, but independently of it. This autonomous reality can have various sizes: from a small geographical area to an entire universe. In parallel... Wikipedia