The famously controversial 1935 paper by Einstein, Podolsky, and Rosen (EPR) took aim at the heart of quantum mechanics. The paper provoked responses from leading theoretical physicists of the day, and brought entanglement and nonlocality to the forefront of discussion. This book looks back at when the EPR paper was published and explores those intense. conversations in print and in private correspondence. These offer significant insight into the minds of pioneering quantum physicists, including Bohr, Schrödinger and Einstein himself. Offering the most complete collection of sources to date – many published or translated here for the first time – this text brings a rich new context to this pivotal moment in physics history.

Schrödinger’s reaction to the EPR paper is less widely known than, say, Bohr’s, and yet our analysis shows that it fits rather nicely with contemporary concerns in foundations of quantum mechanics. Taking the lead both from the EPR paper and from Pauli’s remarks in their correspondence, Schrödinger shows that EPR’s locality considerations lead to the assignment of values to all quantum mechanical observables, but that under apparently mild assumptions this then leads to contradictions of the von Neumann type. This dilemma (as he explicitly calls it) is thus similar to more recent debates between nonlocality on the one hand and no-go results on the other (whether through violation of the Bell inequalities, the Kochen–Specker theorem, or what you will). We shall first look at Schrödinger’s fundamental worries in the years leading up to 1935. The chapter then discusses in detail the direct reaction by Schrödinger to EPR. It will, however, not exhaust our discussion of Schrödinger, who is a recurring character in the book, having poked and prodded his peers on EPR during the whole summer and autumn of 1935.

This is a revision of John Trimmer’s English translation of Schrödinger’s famous ‘cat paper’, originally published in three parts in Naturwissenschaften in 1935.

This chapter details not only the prehistory of EPR but also examines the structure and logic of the EPR paper – including Einstein’s own preferred version of the argument for incompleteness. We here attempt a seamless interweaving of the excellent extant literature with additional details that have emerged from our work and the recent work of others. Some examples of new aspects in this prehistory of EPR include evidence of a ‘proto’ photon-box thought experiment Einstein had developed in connection with his ill-starred collaboration with Emil Rupp in 1926. We also describe the potential importance to this prehistory of Einstein’s paper with Tolman and Podolsky and of Einstein’s seminar and discussions with Schrödinger in Berlin in the early 1930s.

This is a reprinting of Schrödinger’s famous pair of papers delivered at the Cambridge Philosophical Society in late 1935 and 1936, wherein he first coins the term ‘entanglement’ to describe interacting quantum systems. The first paper (1935) is given here in full; section 4 of the second paper (1936) is reprinted as an appendix.

As Stephen Dedalus walks upon Sandymount Strand in Ulysses, he thinks, “the land a maze of dark cunning nets … Ringsend: wigwams of brown steersman and master mariners. Human shells” (3.154–57). This thought evokes Ireland’s complicated position as an island nation and its entanglements with fellow colonized peoples. For Ireland’s cultural mariners of the twentieth century, navigating such currents requires a knowledge not only of sea but also of sky. In the “Wandering Rocks” episode of Ulysses, a chapter where the city of Dublin is the prominent star, the sections are separated by a series of three asterisks also known as a dinkus. As a writer for the Paris Review explains, a dinkus is “used as a section break in a text. It’s the flatlining of an asterism (⁂), which in literature is a pyramid of three asterisks and in astronomy is a cluster of stars.” Asterisms serve as a striking intervention into the textual groundswells of Joyce’s Ulysses that ultimately connect to Derek Walcott’s own navigations in Omeros as a means of paternal inheritance and transatlantic affiliation.

The sphinx is a good test case illustrating the complexities of studying Greek hybrids. The pronounced sexuality of modern sphinxes (notably those of Moreau and Ingres) sets them apart from Greek examples, which themselves are very different from the sphinxes of Egypt and the Ancient Near East. Common to all is the blurring of human/animal boundaries, a phenomenon going back to the Palaeolithic. Modern comparisons from New Guinea and Africa confirm that there is an animal dimension at the heart of being human. Hybrids, born of this mixing, are polymorphous, polysemic and polyvalent. Around the hybrid there lurks a host of questions: what bits have been mixed, how exactly are the parts combined, and is the mixture taxonomically fitting or anomalous? Each of these questions shapes our response to a hybrid, affirming the power of hybridity to challenge (or affirm) categories and taxonomies. And since taxonomies are the proof of our comprehending the world by classifying phenomena, hybridity represents a culture’s uneasiness with the limits of its epistemology. If such things exist, even if only in our stories and imagination, how certain is certainty?

Problems involving calculations of various properties associated with the density operator and entropies and their relations to more general situations in physics are included.

Born in the year of the liberation Korea from Japanese colonisation, Younghi Pagh-Paan (*1945) grew up during the Korean war and the subsequent division of her homeland. Although she trained in Seoul, her career as a composer properly started with her move to Freiburg in Germany in 1974. The result was a culture shock, and, throughout much of her career, Pagh-Paan struggled with her displacement and endeavoured to reconcile her gender and cultural identity as an Asian woman with Western modernism; vowing, in her own words, ‘[n]ot [to] write music that distances me from what […] I perceive inside me as the root of our culture’. This chapter discusses Pagh-Paan’s career and her aesthetic beliefs, such as her commitment to the student movement and democratic opposition in her country and her syncretistic religiosity that embraces the different spiritual traditions of her country, such as Shamanism and Taoism, as well as her fervent Catholicism. Analysing the reflection of these ideas in her music I conclude that, transcending notions of cultural contrast or ‘East-meets-West fusion’, Pagh-Paan’s work is a response to more than a century of intimate entanglements between Western and Korean culture.

This chapter presents the surprising mathematical result that classical systems can indeed have entanglement. However, the degree to which they can be entangled is strictly limited, while quantum systems have no limit to their amount of entanglement.

This chapter presents some basic calculations that show counterintuitive or unexpected results. First, it is shown that the Planck spectrum of light, which played an important role in the history of quantum mechanics, doesn’t say anything about the existence of indivisible particles. Second, a brief discussion of “chaos theory” shows that jumpy and unpredictable behavior can occur in classical systems. Last, the concept of “entanglement” is introduced as a basic property of quantum systems.

In order to explore translinguistic precarity in greater depth, we need to do three things: First, move towards a sufficiently complex understanding of what precarity means (and does not mean). Is it a general condition of our times, a longstanding effect of capitalist exploitation or an emergent property of unequal social relations? Second, we need to think through ways of relating precarity to language. It is not enough to predefine precarious lives in terms of marginalisation, poverty, struggle or discrimination and then to assume that the language used by or towards such speakers is necessarily precarious or produces precarity. We need instead to understand the co-articulation of translingual practices and lived experiences of precarity, asking how one informs the other. So third, it is important to understand the dynamic interactions among material relations, language ideologies and linguistic resources, where precarity may be an emergent feature as much as a pre-condition, of a local assemblage. Drawing on data from our longitudinal metrolingual project we make a case for understanding translanguaging and precarity in relational terms, entangled with family and friendship support structures, contingencies of the local economy, gender norms, cultural and religious practices, and local language policies and possibilities.

All examples seen in the preceding chapters have dealt with a single particle. In this chapter, the theory is expanded to systems with several identical particles. Here, ‘many’ in practice means two. However, this does allow the introduction of several central aspects. Perhaps the most important one is spin, which is the topic of the first part. Central elements in this context are the Stern–Gerlach experiment and the Pauli matrices. The characteristics of these matrices are studied in some detail as they play crucial roles in the remainder of the book. The concept of entanglement in quantum physics is introduced – exemplified using both the two-particle spin wave function and the combined spin–space wave function for a single particle. Due to the Pauli principle, the importance of spin and exchange symmetry in a many-body context is hard to underestimate. The fact that identical particles are indistinguishable has implications for the symmetry of the wave function. This, in turn, has significant consequences for the structure of the system – including its ground state. This is investigated by performing calculations of energy estimates. Most of these apply the variational principle, but also the notion of self-consistent field and the Hartree–Fock method are introduced.

Contradictions in intellectual history are presented in this chapter regarding: scientific discoveries in physics and biology, Montaigne’s prolific self-investigation, and research on self-complexity. There are also cultural differences: East Asians view the world as being involved in constant flux and are tolerant of contradictions. This tolerance is more problematic for Western individuals, who tend to experience contradiction as a threat to their self-esteem. The Japanese folkloristic figure of yokai is presented as an example representing a coalition of good and bad. Furthermore, utopian ideals are critically discussed as embracing one ultimate end position, with the denial of the fundamentally contradictive nature of human beings. The work of Carl Jung on "shadows" is introduced and compared to the moral middle ground. The process of generative dialogue is proposed as a way to deal with contradictions. Finally, some practical implications are presented: the fostering of self-empathy, stimulating tolerance of uncertainty, and the influence of high-quality listening on the softening of the boundaries of the self.

Building on the analogy from quantum mechanics, we can ask whether certain human rights exist in a shared state. This would mean, for instance, whether the right to privacy exists in a shared state with the right to freedom of expression. Or, whether the right to reputation – leaving aside the issue whether such a self-standing right can be justified – exists in a shared state with the right of access to information. If the premise of such a shared state is correct, then it would follow that change in the scope and meaning of one right (particle) in this shared state leads to a simultaneous change in the opposite direction in the other right (particle). After transposition into a new domain, the features of a human rights idea, or characteristics of some offline traditional right, may appear in a higher spectrum than in the traditional setting. We notice wide variance between the meaning of freedom of expression offline and online, since offline it can rarely be justified as an absolute right, whereas online practice shows a duality: the parallel possibility of relativity and absoluteness.