The horizon is not so far as we can see, but as far as we can imagine

A Mercifully Brief History of Mathematics

I’m a trained historian. At least I consider myself one, with a Master’s in History and in International Relations, I think I qualify. But, today I must confess to a dilettantish interest in the history of mathematics. Now, please understand that I am no mathematician. I struggled through college algebra. I will, however, add that when I completed college algebra my analytical faculties grew so profoundly—at least to me in hindsight—that I made the Dean’s List every semester thereafter. So, I believe there is something quite important to be said about learning how to solve for ’n’ that we should impart to our children. In the beginning the abstract nature of algebra confounded me, but once I was able to conceptualize it, I began mastering the equations and, as aforementioned, my intellectually faculties grew rapidly and intensely. Soon, my intolerance for fucktose in an history text—or any text for that matter— become keen, acute and annoying as hell to many of my fellow junior and senior history seminar classmates. But I digress. This is about math. Let me add before the next paragraph begins that I also never took calculus. But we’ll get to calculus soon.

First, my fascination began with Euclid and how he systematized and synthesized Egyptian and Babylonian ideas into a coherent structure of elements that led to modern plane geometry. The dude took the wisdom of the pyramid builders and the ziggurat builders and discovered a way of looking at the world to build in new ways. That takes a hell of a mind, one I can appreciate, even at his far of a distance in time. As I studied Euclid I learned that Babylonia used a base-sixty numerical system. While the Egyptians used a base-ten system. The Egyptians were the first to utilize fractions around 1000 BC. Then, in the 5th century BC the Indians in an attempt to square the circle calculated the square root of two correctly to five decimal places. Then around 300 BC the Indians used Brahmi numerals to further refine the true ancestor to our base-ten system. At the same time the Babylonians invented the abacus.

The poor Romans didn’t do diddly for mathematics. Imagine complex calculations with Roman numerals? Screw that. But they sure used them to build roads and survey, among other things. So, kudos to them for applied mathematics. At lot of stuff happened between the Romans and the next development. Stuff which I am skipping because I’m trying to get to a simple point without using two thousand words to do so.

Something truly remarkable happened in India in 628 AD. Brahmagupta wrote a book that clearly explains and delineates the role of zero in a proton-hind Arabic script. This was positively revolutionary. He is the clear discoverer of the modern place value system of numbers, as well. Well, natural numbers, that is.

And now stuff really begins to accelerate.

In 810 the House of Wisdom is built in Baghdad for express purpose of translating Greek and Sanskrit mathematical and philosophical texts. Ten years later, in 820 a Persian from Khwarazm—the delta of the Oxus River into the former Aral Sea discovered a way to solve linear and quadratic equations. His name was al-Khwarizmi and his book was called Al Jabr—which was Europeanized into algebra. His book, once it reached Europe three and a half centuries later introduces the Hindu-Arabic numeral system that is adopted wholesale by the nascent scientific community emerging in the earliest European universities. Universities also have a Muslim Golden Age pedigree, coming from the great Persian vizier to the Seljuk Sultan of Central Asia Malik Shah, Nizam al-Mulk. His Nizamiyyas, now known as madrassas, were built all over the Seljuk realm and were the earliest versions of universities, where men came from all over to learn many different topics. Sadly, the madrassas fell into stagnation when al-Ghazali closed the gates of ijtihad (open questioning) in 1091 with his book The Incoherence of the Philosophers. The Muslim Golden Age ended that year.

Now, between the foundation of the earliest European universities and Isaac Newton, a lot of essential groundwork was laid for Ike’s work. I seek not to diminish any of that. But Newton begat not one, not two, not three but four revolutions in science: optics, mathematics, mechanics and gravity. His discovery of infinitesimal calculus is literally the base for modern rocket science as he used it to calculate and predict with stunning accuracy movements of heavenly bodies, hitherto impossible. Newton is simply the single greatest mind in the history of human science. He stands on the shoulders of some mighty men, but his accomplishments are of the ages.

Now, I come to the point. In this essay I have used a very specific word with each mathematical advance I have discussed. That word is “discovered.” I have purposefully eschewed the use of “invented.” And I have done so for a damn good reason. I am what you call a ‘mathematical Platonist.’ Said theory is defined by Wikipedia as “the form of realism that suggests mathematical entities are abstract, have no spatiotemporal or causal properties, and are eternal and unchanging.” Thus, as the Brits would say, ‘maths’ are discovered. However, the opposite of said theory is mathematical nominalism, which has its merits and is defined as, “the philosophical view that abstract mathematical objects like numbers, sets, and functions do not exist in reality, or at least do not exist as abstract entities independent of concrete things or the mind.” Thus as we Yanks say, they be invented.

So why did I write this essay? Because this discussion on the merits of the two theories is utterly fascinating to me. And if you have ten minutes and a solid high school foundation in mathematics you will most certainly understand and appreciate it. The interview engrossed me from the first question.

One final note: Ms. Jonas, the philosopher of math being interviewed says that she is 87% certain mathematical Platonism is correct, I’ll add my confidence level as about 59%. Why? Because there is some set theory ideas I simply cannot wrap my danged head around–I reckon my grey matter isn’t as big or maybe as sophisticated as Ian’s. I licked logic in college with an A+ but this set theory stuff. Good grief. The paradoxes drive me wonko! (If you get the reference add ten bonus points to your final grade.)

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5 Comments

  1. bruce wilder

    spatiotemporal or causal properties

    I have no clear notion of what those words mean juxtaposed to abstract.

    I struggled for a short time in high school with Euclidean geometry — I despaired very emotionally and you could say dramatically in trying and failing to construct proofs. I could feel as effort and struggle, like I was in a gym trying to lift weights too heavy for my weakling arms, whatever my brain (mind-body) was doing to acquire the ability to plan and construct the proof of a theorem with the Euclidean axiomatic toolset. Then, a moment came when I could do it. Voila! My brain had somewhere built a mechanism that could process the methods of Euclidean geometry.

    That experience shaped the somewhat fanciful notions I have about epistemology, about the nature in particular of theories. Not making a claim to anything original in my thought, but I can see how that experience affected how I slot into my own thinking the now conventional distinctions I have received reading lightly in the philosophy of science. I do not have much empathy for the struggles others seem to have with the notion that an argument can be entirely a priori, completely divorced from any direct experience of reality. In fact, I find the very idea of a direct experience of reality, unmediated by a mind’s imaginative invention of prior expectations of systemic relations organizing and filtering sense data into phenomena . . . — anyway, I get lost on my way to terms like “spatiotemporal” and “causal” applied to “abstract”.

    To me, “space”, “time” and “cause” are abstractions discovered in the domain of thinking we call, geometry. Abstract as in some essential property that has been distilled from and away from concrete, multifaceted reality into thought. A geometry is not a map, or map-making per se, let alone a territory (as in, “the map is not the territory”). No isosceles triangles grow in my vegetable garden.

    What your own narrative history acknowledges as “invented” not “discovered” over and over are the conventions of notation. Somehow, scratching in the dirt with compass and straightedge allowed Euclid to develop and teach geometry. Numerals in place with a numeral zero to represent an empty place was an invention. Leibniz, Newton, Lagrange, and Arbogast each invented systems of notation for doing calculus. There is something intriguing about how writing relates to thinking, enables thinking. Notation builds a bridge from concrete experience to a “prior” realm of essential relations that have no concrete, specific manifestation in the one reality. (Yes, I am one of those annoying people who deny “reality” a plural.)

    The imaginary numbers are a challenging case for “discovery” v. “invention”. Slotting imaginary numbers into conventional systems of notation enabled the calculation of solutions to otherwise impossible problems. Is “imaginary” real?

  2. vmsmith

    I majored in math and philosophy as an undergraduate, and spent quite a lot of time back in the day thinking **about** math and reading various essays on the history of math. So here’s my $0.02 worth:

    1. I am inclined to be a Platonist when it comes to math.

    2. If I had to choose just one thing that marked the beginning of the modern mind, it would be the Fundamental Theorem of Calculus. That single conceptual leap — how to add an infinite number of infinitely small things — was one of the most revolutionary turns of thought in human history, and human thinking changed in an essential way after that. If I could, I would make Calculus I — and learning the Fundamental Theory of Calculus — a mandatory part of undergraduate education.

    Here is a poem by Clarence R. Wiley that was among my early motivators:

    Paradox

    Not truth, nor certainty. These I forswore
    In my novitiate, as young men called
    To holy orders must abjure the world.
    ‘If . . . , then . . . ,’ this only I assert;
    And my successes are but pretty chains
    Linking twin doubts, for it is vain to ask
    If what I postulate be justified,
    Or what I prove possess the stamp of fact.

    Yet bridges stand, and men no longer crawl
    In two dimensions. And such triumphs stem
    In no small measure from the power this game,
    Played with the thrice-attenuated shades
    Of things, has over their originals.
    How frail the wand, but how profound the spell!

  3. Ahmed Fares

    All of Western science is built on causality. Remove causality, and all of Western science collapses. Because of continuous creation, i.e., the world is created anew at every instant, causality does not and cannot exist. There is no causal glue to bind events together.

    Al-Ghazali’s book titled The Incoherence of the Philosophers was an attack on causality.

    Kant said that it was David Hume’s refutation of causality that awoke him from his dogmatic slumber. The world would have been a better place if he’d stayed asleep. To use Hume’s term, it is ‘constant conjunction’ which gives rise to the illusion of causality.

    Besides a few billion people who believe in continuous creation among the Muslims, Hindus, and Buddhists, Calvinists are also believers in continuous creation. The following quote is from a Calvinist:

    [quote]
    Oliver Crisp summarizes [Jonathan] Edwards’s view: “God creates the world out of nothing, whereupon it momentarily ceases to exist, to be replaced by a facsimile that has incremental differences built into it to account for what appear to be motion and change across time. This, in turn, is annihilated, or ceases to exist, and is replaced by another facsimile world … and so on.”
    [end quote]

    Physics is just coming around to the idea that time doesn’t actually exist, something known to the ancients for millennia. Nor motion for that matter.

    Also, continuous creation is confirmed experientially. It is seen in a higher spiritual state.

    As an aside, people are now discovering how advanced Al-Ghazali was in science. The following link is a pdf link to an article by Karen Harding titled: “Causality Then and Now: Al-Ghazali and Quantum Theory”

    https://www.ghazali.org/articles/harding-V10N2-Summer-93.pdf

    I am a Sufi.

  4. Sean Paul Kelley

    @Ahmed Fares: I am delighted to make your acquaintance. What school of Sufic thought do you follow? I’ve visited two Sufi shrines: Naqshbandi in Bukhara and the Bastami Tomb in Iran.

    It is very interesting you make this comment as I watched a discussion between an interviewer and Deepak Chopra on the meaning of realism and anti-realism and Chopra made similar arguments as you. I found it a deeply compelling interview. Link here:

    https://www.youtube.com/watch?v=HOEFxD5mSLc&list=WL&index=25

    And then you hinted at the observer effect: that you can only know the momentum of a quantum particle or its direction location but never both. And how Roger Penrose has an idea that quantum superposition may have something to do with consciousness because consciousness is not–as has been proved–computation. Sometimes I cannot hold all these wild thoughts together.

    I guess I find this all deeply contradictory as I am a practicing Chan Buddhist, which is much more in line with your comments than my own essay. But, being a rationalist and realist by training in history I still find myself rooted in the search for immutable truths, although I know in the end the snuffing out, or Nirvana, will come and the only immutable truth is that there are none, which is a paradox in itself. Enigmas, mysteries and contradiction. As Whitman said, I contain multitudes.

  5. Ahmed Fares

    @Sean Paul Kelley,

    Thank you for your reply and from me likewise.

    I am a follower of the Shadhuliyyah-Yashrutiyyah, a North-African Sufi order that found its way by Palestine into my former home country of Lebanon. At the deepest level, we are monists.

    Aside from the rejection of causality, another big idea is that we are Ash’arites, which most Muslims are. Ash’arite theology is the only theology that safeguards both divine sovereignty and human responsibility. In Ash’arite theology, and based on the Qur’an, acts are part of the divinity and have nothing to do with humans except insofar as humans are the channel through which divine acts flow. We do not choose our acts, but rather our nature, which determine the types of acts we acquire, good or evil as the case may be. You can see Ash’arite theology in this quote on free will from Thomas Aquinas (note especially the last sentence):

    [quote]
    Aquinas argues that there is no contradiction between God’s providence and human free will:

    … just as by moving natural causes [God] does not prevent their acts being natural, so by moving voluntary causes He does not deprive their actions of being voluntary: but rather is He the cause of this very thing in them; for He operates in each thing according to its own nature.
    — Summa, I., Q.83, art.1.
    [end quote]

    On acts again, this from Hinduism:

    [quote]
    “It is Nature that causes all movement. Deluded by the ego, the fool harbors the perception that says “I did it”.”
    ― Veda Vyasa, The Bhagavadgita or The Song Divine
    [end quote]

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