The Conventional Opposing Argument
The conventional argument against an infinitely aged
universe goes like this:
(i) The contrary position is taken as the argument's starting premise; that
is, an infinitely old universe is temporarily assumed. (ii) It is then
shown that such a premise leads to a logical contradiction, thereby, (iii)
invalidating the starting premise.
Let's look at the details. The starting premise is that
the universe is infinite in time (or equivalently that it is infinitely
old). And since all things must have a beginning we also assume that the
universe along with time, of course, began in the infinite past. (If the
reader rejects any, and all, notions of a beginning, rest assured, such a
repudiation will be considered later.) ... Essentially the the premise is
that
the universe began infinitely long ago.
But infinity is mercilessly uncompromising.
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Infinity is deceptively unattainable. If there was (or
more properly if we imagine) a universe genesis in the ultimate remote past
—infinitely long ago— then there is simply no way to arrive at the present,
and very real, Universe. No way for the present-of-the-past to have
traversed the infinite time-span between the alleged 'genesis' event and
the physical present.
The assumption that genesis occurred in the infinite
past leads to the absurd conclusion that the present —our here-and-now— cannot exist. It
means, we can't get TO the present and yet here we are IN the
present, thinking and discussing the infinity question (to pluralize a
famous dictum, "We think therefore we are.") It means, step (iii) has been
fulfilled —the starting premise has been invalidated.
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Kant's
Famous Argument Against an Infinite Past
Immanuel Kant (1724-1804) reasoned that the universe cannot be
unlimited in past time because that would mean that an infinite
number of events or succession of states of the world must have
occurred. But since infinity can never be attained "by successive
synthesis," the hypothesis of an eternal universe has to be false.
[1]
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Logic demands that the time span from genesis (any sort
of genesis) to the
present must be finite! —no matter how great the time span! —no matter how
far back we imagine genesis occurred! It simply cannot be otherwise. ...
Logic is just as uncompromising as is infinity.
And so, the premise must be wrong and must be rejected.
Thus the universe did NOT begin in the infinite past.
So far, so good.
Now comes the tricky part. If the conclusion is that
"the universe did NOT begin in the infinite past" can the conclusion also
mean that the universe had its beginning in the finite past? The
conventional wisdom says that if the infinite past is ruled out then the
universe must be of finite age. And the conventional wisdom has for a long
time been backed by practicing astrophysicists. Moreover, the revolution in
cosmology, that spanned the 20th century, practically demanded the adoption
of this extended conclusion. Just look at the universe models constructed
during that period. Some versions of the Big Bang have a singular beginning
(called a singularity) said to have occurred 15-20 Giga years ago. Other
versions oscillate between epochal periods of explosive expansion and
implosive contraction; and, presumably, were birthed from a mother-of-all
big bangs.
But, are philosopher-physicists truly justified in
accepting the extended conclusion? ... Or have they missing
something? Have they overlooked some other possibility?
The Four Possible Premises
Not two, but four possible premises
The problem is that the starting premise and its
alternate are both wrong —both lead to paradoxes.
The assumption that the universe actually had a
beginning —whether in the infinite past or the finite past— is wrong.
Entirely wrong.
Kant also recognized this when he craftily advanced
arguments that discredited both alternatives. On the one hand there
is the problem of an unattainable infinite succession and on the other, if
the universe came into existence at some particular moment in time, then
there must have been a time before it existed (Kant called this "void
time"). But then he argued, obscurely, that nothing can originate in a
void
time.[2] Unfortunately, what weakens his argument is that
Kant seems to believe that time has some sort of independent existence (a
sort of absoluteness quality). In
DSSU theory[3] 'time' does not have independent existence;
"void time" is replaced by the concept of total nonexistence.
No. What the model makers of the past have overlooked is
that there are four possible assumptions —the premises from which to
attempt to construct a realistic universe. The chart
below shows all the available options.

How the universe came/comes into existence.
There are 4 ways to configure a genesis for the universe. The conventional
debate over the time-wise infinity of the universe has given rise to the
first two options shown above. The 3rd option is the null configuration —a
universe that neither came nor comes into existence. Inspired by (and
compatible with) the new cellular cosmology, the last choice (on the right)
involves a steady-state process of continuous genesis. The
4th option supports a logically consistent infinite universe.
The first option, as we have seen, leads to a logical
impossibility.
The second option leads to its own absurdities: the
obvious missing cause, the problem of prior nonexistence, the very meaning
of nonexistence as applied to the universe.
| If we think of the 4 choices as methods for
conceptually generating a generic universe then the 3rd selection
represents the null option. ... The third option, we may
immediately recognize, is quite contrary to the evidence. See the
adjacent textbox. |
A
No-Genesis Universe (the null option)
To assume that the universe had no genesis means that either (i) the
universe and its components have always existed or (ii) the universe
is componentless and does not exist. The former is obviously
unsuitable for a universe that demonstrably manifests change on a wide
range of scales; the latter obviously contradicts the evidence.
If one selects the interpretation that the no-genesis universe has
always existed then it follows that such a universe is INFINITE in
time (or
of time). |
The fourth option, to the best of my knowledge, has never been
explored prior to the emergence of the Fourth Cosmology revolution.[4]
The fourth option. Instead of postulating a genesis in the infinite past
or postulating one in the finite past, this option hypothesizes a continuous
genesis.
What do I mean by "continuous genesis"? ... I mean that the universe
is perpetually undergoing a process of continuous regeneration —an
infinitely continuous genesis. I mean that the universe has a
continuous overlapping existence. The Universe has ALWAYS existed while its
essence and its components are continuously "regenerating."
The Continuous-Genesis Universe
The Continuous-Genesis universe is compellingly natural.
It is remarkably compatible with the observable cosmos. And this
compatibility is not dependent on the philosophically incomprehensible
hypothesis of an expanding universe. This type of universe does not
require a speculative big bang scenario.
Best of all, and the main point of the discussion, is
that the Continuous-Genesis universe is unambiguously temporally
infinite.
Now for the checkmate argument. First let me invoke DSSU
theory and be quite specific as to the meaning of "regenerating" —as in
"the essence and components of the universe are continuously regenerating."
I must emphasis that "regenerating" does not in any way imply a
universe that is cyclical or in some way recycling itself. Rather it is a
one-way (one directional) process by which entities form or precipitate
from the essence-substance of the universe. It involves the Primary
Process of the Universe. For more details on this see
Theoretical Foundation and Pillars of the Dynamic Steady State Universe,[5]
The "regenerating of the essence substance"
means —and this is of fundamental importance— the growth or expansion of
aether-space (an observable, detectable, phenomenon). And "regenerating
of the components of the universe" means the spontaneous
formation of most-fundamental particles and their subsequent aggregation
into hierarchical structures all the way up to galaxy clusters.
Now, in addition to the formation/creation processes
there is another aspect to the notion of "regenerating." There is the
balancing negation of what has been formed/created. Do not think of this as
being cyclical; the processes are continuous and simultaneous (although
they occur in spatially separate regions). And rest assured there need be
no violation of the conservation of energy law and no violation of the
second law of thermodynamics. See ref. [5].
In other words, the Continuous-Creation universe
is also a Continuous-Annihilation universe. ... But the paramount
driver of the universe is the Primary Process.
Essentially it is the Primary Process (missing in other
models of the universe) that allows me to expand the claim attributed to
the Continuous-Genesis universe and say that it is unambiguously and
inevitably temporally infinite!
The New Infinite Cosmology
Important Points (and the Emergence of a New
Cosmology)
The traditional argument 'proving' that an infinitely old universe is
impossible only applies to a "simply created" universe. The argument DOES
NOT apply to a "continuously created" universe.
The New Cosmology model, the DSSU, is a continuous-formation universe. The formation processes are
balanced by harmoniously opposite processes. There exists a perpetual
harmony of opposites as was proposed by Heraclitus thousands of years ago.
And whatever is perpetual is, by definition, infinite. The DSSU is time-wise infinite.
Another important point is that the Continuous-Creation
universe and the Continuous-Annihilation universe are both
dynamic —in fact oppositely dynamic. What happens when opposing
steady-state dynamic processes interact? The answer represents the key to
understanding the phenomenological universe on its largest scale. The
answer is, the opposing dynamic processes form cells —they form the cosmic
cells of voids surrounded by galaxy clusters. They sustain the cosmic cells
that have long been observed by astronomers but heretofore unsupported by a
compelling theory.
Philosophical Connections
Look again at the four
options presented in the chart, above. For each option consider its
opposing part or opposing process. (i) Genesis in the infinite past
is opposed by an end-event in the infinite future. Now note that, obviously, there can
never be any unity or synthesis between these conflicting opposites. (ii)
Genesis in the finite past is opposed, presumably, by an end-event in
the finite future. But these opposites can never be in true harmony (there
can be no interactive harmony) because they occur separately and
sequentially. (iii) The opposing part of the 3rd option is trivially
sterile. A non-beginning is countered by a non-ending. (iv) With the final
option, continuous creation is opposed by continuous annihilation. Here we have
a dynamic unity of opposites. In fact, the fourth option embodies the
ultimate harmony of opposites.
The basic notion of the relationship between opposites
can be traced back to the ancient Greeks. Aristotle (384-322
BCE) wrote of a vague unity of opposites, "the knowledge of
opposites is one."
[6] Heraclitus of Ephesus (c.536-470
BCE) espoused a doctrine of "the harmony of
opposites." It was a powerful principle and, through the ages, was
adopted by other philosophers. One was Georg Hegel (1770-1831) who held
that truth is an organic unity of opposed parts or processes.[7] From this Hegelian perspective, the 4th option represents a
dynamic unity of continuous formation/creation and opposing continuous
destruction/annihilation.
Hegel, as well as the philosopher Johann Gottlieb Fichte[8]
(1762-1814), embraced the
strongest version of the harmony of opposites that I have ever encountered.
“... Fichte
was right
—thesis, antithesis and synthesis constitute the formula and secret of all
development and all reality."
—Will Durant
[9]
The 4th option represents all reality, all
existence, through a thesis, antithesis, and synthesis of its
processes.
Future of the Fourth Option
The superiority of the 4th option is unquestionable. The
4th option in conjunction with the cellular-universe theory (DSSU theory)
is a formidable cosmic imperative of crystalline clarity.
Together, the 4th option and the DSSU represent a
powerful problem-free cosmology. Together, they represent a rejection of
the radical approach to cosmology taken during the 20th century while
retaining the unassailable core pillar of ALL modern cosmology.
(The core pillar of all modern cosmology is, of course, the expansion of
space. It is NOT the expansion of the universe. No, the "pillar of universe
expansion" is a fairy-tale castle constructed on the unsound belief in a
single cosmic genesis.)
The New Cosmology with its steady-state
Continuous-Creation feature represents the fourth revolution
[4] in the history of cosmology.
2010-09 Copyright by Conrad
Ranzan E-mail:
Ranzan@CellularUniverse.org
www.CellularUniverse.org
References and Notes
- ^ Davies, Paul. 1995. About Time, Einstein's Unfinished
Revolution (Simon & Schuster Paperbacks, New York) p186
- ^ Ibid. p186
- ^ DSSU is the acronym for Dynamic Steady State
Universe. It is a model based on the premise that all things are processes.
The Dynamic Steady State Universe is a cosmology theory of a spatially
infinite cellular universe.
- ^ Four cosmology revolutions: The 1st revolution in
cosmology occurred when the universe ruled by gods was replaced by the
universe ruled by natural laws. The 2nd revolution involved the overthrow of
the Geocentric by the Heliocentric. The 3rd revolution saw the overthrow of
the STATIC unchanging universe by the EXPANDING universe. Finally, the Fourth
Cosmology revolution is the overthrow of the Expanding-Universe paradigm by
the
Non-Expanding Cellular universe.
- ^ Ranzan, C.
Theoretical Foundation and Pillars of the Dynamic Steady State Universe,
Published on Cellular Universe Website (www.CellularUniverse.org/Th4Postulates.PDF
)
- ^ Durant,
Will. 1927. The Story of Philosophy (Doubleday, Toronto, Canada)
p321
- ^ Durant,
Will. 1927. The Story of Philosophy (Doubleday, Toronto, Canada)
p322
- ^ Fichte was a friend of Emmanuel Kant
- ^ Durant,
W. 1927. The Story of Philosophy (Doubleday, Toronto, Canada)
p322
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