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Tuesday, July 4, 2023

Religion and peacebuilding

From Wikipedia, the free encyclopedia
 
Symbols of various faiths

Religion and peacebuilding refer to the study of religion's role in the development of peace.

Nathan C. Funk and Christina J. Woolner categorize these approaches into three models. The first is “peace through religion alone”. This proposes to attain world peace through devotion to a given religion. Opponents claim that advocates generally want to attain peace through their particular religion only and have little tolerance of other ideologies. The second model, a response to the first, is “peace without religion”. Critics claim that it is overly simplistic and fails to address other causes of conflict as well as the peace potential of religion. It is also said that this model excludes the many contributions of religious people in the development of peace. Another critique claims that both approaches require bringing everyone into their own ideology.

The third and final approach is known as “peace with religion”. This approach focuses on the importance of coexistence and interfaith dialogue. Gerrie ter Haar suggests that religion is neither inherently good nor bad for peace, and that its influence is undeniable. Peace with religion, then, emphasises promoting the common principles present in every major religion.

A major component of religion and peacebuilding is faith-based non-governmental organizations (NGOs). Douglas Johnston points out that faith-based NGOs offer two distinct advantages. The first is that since faith-based NGOs are very often locally based, they have immediate influence within that community. He argues that “it is important to promote indigenous ownership of conflict prevention and peacebuilding initiatives as early in the process as possible.” The second advantage Johnston presents is that faith-based NGOs carry moral authority that contributes to the receptivity of negotiations and policies for peace.

Judaism and peacebuilding

Hebrew Bible

The Hebrew Bible contains many sources for religious peacebuilding. Some of which include:

  • The Priestly Blessing (Numbers 6:24–26) ends with: "May God lift up his face onto you and give you peace"
  • Leviticus 26:6: "And I shall place peace upon the land"
  • Numbers 25:12: "Behold I give him my covenant of peace"
  • Isaiah 57:19: Peace, peace to the distant and the close"
  • Psalms 11:5: The LORD examines the righteous, but the wicked, those who love violence, he hates with a passion.
  • Psalms 34:15: "Turn away from evil and do good; seek peace and pursue it"
  • Ecclesiastes 9:17–18:" The quiet words of the wise are more to be heeded than the shouts of a ruler of fools. Wisdom is better than weapons of war, but one sinner destroys much good.
  • Isaiah 11:6–9:The wolf will live with the lamb, the leopard will lie down with the goat, the calf and the lion and the yearling together;and a little child will lead them. The cow will feed with the bear, their young will lie down together, and the lion will eat straw like the ox. The infant will play near the hole of the cobra, and the young child put his hand into the viper's nest. They will neither harm nor destroy on all my holy mountain, for the earth will be full of the knowledge of the Lord as the waters cover the sea.
  • Isaiah 2:4 & Micah 4:3 They will beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore.

Christianity and peacebuilding

Project Ploughshares

Project Ploughshares is a Canadian non-government organization concerned with the prevention of war, the disarmament of weapons, and peacebuilding. Though it is an agency of the Canadian Council of Churches and is sponsored by the nine national churches of Canada, Project Ploughshares is run by and for people of a variety of different faith backgrounds. Project Ploughshares works with various NGOs operating abroad to develop research and complete analyses of government policies. In the past, Project Ploughshares' work has included meeting with prime ministers to discuss nuclear disarmament, establishing and coordinating an agency for disarmament and security of the Horn in Africa, working with the UN and NATO on policy-making, and publishing research papers, one of which was endorsed by over 40 000 Canadians and had a serious influence over Canada's decision not to declare war on Iraq.

Project Ploughshares takes its name from Isaiah 2:4 where it is written "God shall judge between the nations, and shall decide for many peoples; and they shall beat their swords into ploughshares, and spears into pruning hooks; nation shall not lift up sword against nation; neither shall they learn war any more."

Pax Christi

Pax Christi is the "official international Catholic peace movement" as recognized by Pope Pius XII in 1952.

It was founded after World War II as reconciliary movement by French citizens including Bishop Pierre-Marie Théas of Tarbes and Lourdes. First goal was the reconciliation between France and Germany; the German branch or section later concentrated on reconciliation with Poland and initiated the foundation of the de:Maximilian-Kolbe-Werk.

Today the Pax Christi network membership is made up of 18 national sections and 115 Member Organizations working in over 50 countries, focusing on five main issues: human rights, human security, disarmament and demilitarisation, just world order, and religion and peace.

The Baháʼí Faith and peacebuilding

The Baháʼí Faith requires believers to avoid prejudice in daily life, to be friendly to people of all religions, social statuses, nationalities or various cultural traditions. At the nation's level, it calls for negotiation and dialogue between country leaders, to promote the process of world peace. For world peace, the Baháʼí Faith has the notion of "the Lesser Peace" and "the Great Peace". The previous one is considered the level of political peace, that a peace treaty is signed, and wars are eliminated; the latter refers to God's kingdom on earth, the world reaches its unity and in cooperation, all world's people uses an auxiliary language, a unified currency system, achieves economic justice, a world tribunal is available, and massive disarmament of all countries.

Bahá'u'lláh, the founder of the Baháʼí Faith, discouraged all forms of violence, including religious violence, writing that his aim was to: ``quench the flame of hate and enmity" and that the ``religion of God is for love and unity; make it not the cause of enmity or dissension." He warned of the dangers of religious fanaticism describing it as a ``world devouring fire", prohibited holy war, and condemned the shedding of blood, the burning of books, the shunning of the followers of other religions and the extermination of communities and groups. Bahá'u'lláh promoted the concept of the oneness of the world and human beings describing the Earth as "but one country, and mankind its citizens". Bahá'u'lláh identified the elimination of disunity as a necessary pre-requisite to peace. "The well-being of mankind, its peace and security, are unattainable unless and until its unity is firmly established."

In 1985, as a contribution to the 1986 International Year of Peace, the international governing body of the Baháʼí Faith, the Universal House of Justice, released a major statement on the promotion of peace, that was distributed worldwide by the Baháʼí community. The statement sets out an analysis and strategy for creation of a more peaceful world. It identifies the following barriers to peace: racism, economic injustice, uncontrolled nationalism, religious strife, inequality between man and women, an absence of universal education, and the need for an international auxiliary language. The statement concludes with a call for establishment of the "oneness of humanity", a call which implies "no less than the reconstruction and the demilitarization of the whole civilized world — a world organically unified in all the essential aspects of its life, its political machinery, its spiritual aspiration, its trade and finance, its script and language, and yet infinite in the diversity of the national characteristics of its federated units."

Buddhism and peacebuilding

Buddhist scripture

Hatred does not cease by hatred, but only by love. This is the eternal rule.
 
Nhat Hanh at Hue City airport on his 2007 trip to Vietnam (aged 80)
 

Engaged Buddhism

Engaged Buddhism is a term coined by Thich Nhat Hanh in the 1960s to describe a more socially active form of Buddhism. Originating during the Indochina Wars with Nhat Hanh and the Unified Buddhist Church, adherents of Engaged Buddhism became participants in the war, not against the Americans or the Vietnamese, but against the violence itself, which they saw as unnecessary. They attempted to draw attention to the injustices of the war by placing themselves directly between the lines of battle and even engaging in self immolation.

Engaged Buddhism represents a socially aware non-violent movement within the larger Buddhist community. Inspired by the Buddhist tradition of the Peace Wheel and the teachings of non-violence of Siddhartha Gautama, Engaged Buddhism has since spread to other conflicts in other countries, with groups in Tibet, struggling for self-determination; in Burma and Cambodia, advocating for human rights; in Sri Lanka, promoting the Sarvodaya Shramadana Movement; and in India, working with untouchables. The group has also since opened up churches in the Western world.

Polytheism

From Wikipedia, the free encyclopedia
 

Polytheism is the belief in multiple deities, which are usually assembled into a pantheon of gods and goddesses, along with their own religious sects and rituals. Polytheism is a type of theism. Within theism, it contrasts with monotheism, the belief in a singular God who is, in most cases, transcendent. In religions that accept polytheism, the different gods and goddesses may be representations of forces of nature or ancestral principles; they can be viewed either as autonomous or as aspects or emanations of a creator deity or transcendental absolute principle (monistic theologies), which manifests immanently in nature (panentheistic and pantheistic theologies). Polytheists do not always worship all the gods equally; they can be henotheists, specializing in the worship of one particular deity, or kathenotheists, worshiping different deities at different times.

Polytheism was the typical form of religion before the development and spread of the Abrahamic religions of Judaism, Christianity, and Islam, which enforce monotheism. It is well documented throughout history, from prehistory and the earliest records of ancient Egyptian religion and ancient Mesopotamian religion to the religions prevalent during Classical antiquity, such as ancient Greek religion and ancient Roman religion, and in ethnic religions such as Germanic, Slavic, and Baltic paganism and Native American religions.

Notable polytheistic religions practiced today include Taoism, Shenism or Chinese folk religion, Japanese Shinto, Santería, most Traditional African religions, and various neopagan faiths such as Wicca. Hinduism, while popularly held as polytheistic, cannot be exclusively categorised as such as some Hindus consider themselves to be pantheists and others consider themselves to be monotheists. Both are compatible with Hindu texts, since there exists no consensus of standardisation in the faith. Vedanta, the most dominant school of Hinduism, offers a combination of monotheism and polytheism, holding that Brahman is the sole ultimate reality of the universe, yet unity with it can be reached by worshipping multiple gods and goddesses.

Terminology

The term comes from the Greek πολύ poly ("many") and θεός theos ("god") and was coined by the Jewish writer Philo of Alexandria to argue with the Greeks. When Christianity spread throughout Europe and the Mediterranean, non-Christians were just called Gentiles (a term originally used by Jews to refer to non-Jews) or pagans (locals) or by the clearly pejorative term idolaters (worshippers of "false" gods). In modern times, the term polytheism was first revived in French by Jean Bodin in 1580, followed by Samuel Purchas's usage in English in 1614.

Soft versus hard

A major division in modern polytheistic practices is between so-called soft polytheism and hard polytheism.

"Soft" polytheism is the belief that different gods may either be psychological archetypes, personifications of natural forces, or as being one essential god interpreted through the lenses of different cultures (e.g. Odin, Zeus, and Indra all being the same god as interpreted by Germanic, Greek, and Indic peoples respectively) – known as omnitheism. In this way, gods may be interchangeable for one another across cultures.

"Hard" polytheism is the belief that gods are distinct, separate, real divine beings, rather than psychological archetypes or personifications of natural forces. Hard polytheists reject the idea that "all gods are one essential god" and may also reject the existence of gods outside their own pantheon altogether.

Gods and divinity

Bulul statues serve as avatars of rice deities in the Anitist beliefs of the Ifugao in the Philippines.

The deities of polytheism are often portrayed as complex personages of greater or lesser status, with individual skills, needs, desires and histories, in many ways similar to humans (anthropomorphic) in their personality traits, but with additional individual powers, abilities, knowledge or perceptions. Polytheism cannot be cleanly separated from the animist beliefs prevalent in most folk religions. The gods of polytheism are in many cases the highest order of a continuum of supernatural beings or spirits, which may include ancestors, demons, wights, and others. In some cases these spirits are divided into celestial or chthonic classes, and belief in the existence of all these beings does not imply that all are worshipped.

Types of deities

Types of deities often found in polytheism may include:

Religion and mythology

In the Classical era, 4th century CE Neoplatonist Sallustius categorized mythology into five types:

  1. Theological: myths that contemplate the essence of the gods, such as Cronus swallowing his children, which Sallustius regarded as expressing in allegory the essence of divinity
  2. Physical: expressing the activities of gods in the world
  3. Psychological: myths as allegories of the activities of the soul itself or the soul's acts of thought
  4. Material: regarding material objects as gods, for example: to call the earth Gaia, the ocean Okeanos, or heat Typhon
  5. Mixed

The beliefs of many historical polytheistic religions are commonly referred to as "mythology", though the stories cultures tell about their gods should be distinguished from their worship or religious practice. For instance, deities portrayed in conflict in mythology were often nonetheless worshipped side by side, illustrating the distinction within the religion between belief and practice. Scholars such as Jaan Puhvel, J. P. Mallory, and Douglas Q. Adams have reconstructed aspects of the ancient Proto-Indo-European religion from which the religions of the various Indo-European peoples are thought to derive, which is believed to have been an essentially naturalist numenistic religion. An example of a religious notion from this shared past is the concept of *dyēus, which is attested in several religious systems of Indo-European-speaking peoples.

Ancient and historical religions

Well-known historical polytheistic pantheons include the Sumerian gods, the Egyptian gods, the pantheon attested in Classical Antiquity (in ancient Greek and Roman religion), the Norse Æsir and Vanir, the Yoruba Orisha, and the Aztec gods.

In many civilizations, pantheons tended to grow over time. Deities first worshipped as the patrons of cities or other places came to be collected together as empires extended over larger territories. Conquests could lead to the subordination of a culture's pantheon to that of the invaders, as in the Greek Titanomachia, and possibly also the Æsir–Vanir war in the Norse mythos. Cultural exchange could lead to "the same" deity being revered in two places under different names, as seen with the Greeks, Etruscans, and Romans, and also to the cultural transmission of elements of an extraneous religion, as with the ancient Egyptian deity Osiris, who was later worshipped in ancient Greece.

Most ancient belief systems held that gods influenced human lives. However, the Greek philosopher Epicurus held that the gods were incorruptible but material, blissful beings who inhabited the empty spaces between worlds and did not trouble themselves with the affairs of mortals, but could be perceived by the mind, especially during sleep.

Ancient Greece

Procession of the Twelve Olympians

The classical scheme in Ancient Greece of the Twelve Olympians (the Canonical Twelve of art and poetry) were: Zeus, Hera, Poseidon, Athena, Ares, Demeter, Apollo, Artemis, Hephaestus, Aphrodite, Hermes, and Hestia. Though it is suggested that Hestia stepped down when Dionysus was invited to Mount Olympus, this is a matter of controversy. Robert Graves' The Greek Myths cites two sources that obviously do not suggest Hestia surrendered her seat, though he suggests she did. Hades was often excluded because he dwelt in the underworld. All of the gods had a power. There was, however, a great deal of fluidity as to whom was counted among their number in antiquity. Different cities often worshipped the same deities, sometimes with epithets that distinguished them and specified their local nature.

Hellenic Polytheism extended beyond mainland Greece, to the islands and coasts of Ionia in Asia Minor, to Magna Graecia (Sicily and southern Italy), and to scattered Greek colonies in the Western Mediterranean, such as Massalia (Marseille). Greek religion tempered Etruscan cult and belief to form much of the later Roman religion. During the Hellenistic Era, philosophical schools like Epicureanism developed distinct theologies. Hellenism is, in practice, primarily centered around polytheistic and animistic worship.

Folk religions

The majority of so-called "folk religions" in the world today (distinguished from traditional ethnic religions) are found in the Asia-Pacific region. This fact conforms to the trend of the majority of polytheist religions being found outside the western world.

Folk religions are often closely tied to animism. Animistic beliefs are found in historical and modern cultures. Folk beliefs are often labeled superstitions when they are present in monotheistic societies. Folk religions often do not have organized authorities, also known as priesthoods, or any formal sacred texts. They often coincide with other religions as well. Abrahamic monotheistic religions, which dominate the western world, typically do not approve of practicing parts of multiple religions, but folk religions often overlap with others. Followers of polytheistic religions do not often problematize following practices and beliefs from multiple religions.

Modern religions

Buddhism

Buddhism is typically classified as non-theistic, but depending on the type of Buddhism practiced, it may be seen as polytheistic as it at least acknowledges the existence of multiple gods. The Buddha is a leader figure but is not meant to be worshipped as a god. Devas, a Sanskrit word for gods, are also not meant to be worshipped. They are not immortal and have limited powers. They may have been humans who had positive karma in their life and were reborn as a deva. A common Buddhist practice is tantra, which is the use of rituals to achieve enlightenment. Tantra focuses on seeing yourself as a deity, and the use of deities as symbols rather than supernatural agents. Buddhism is most closely aligned with polytheism when it is linked with other religions, often folk religions. For example, the Japanese Shinto religion, in which deities called kami are worshipped, is sometimes mixed with Buddhism.

Christianity

Although Christianity is usually described as a monotheistic religion, it is sometimes claimed that Christianity is not truly monotheistic because of its idea of the Trinity. The Trinity believes that God consists of the Father, the Son and the Holy Spirit. Because the deity is in three parts, some people believe Christianity should be considered a form of Tritheism or Polytheism. Christians contend that "one God exists in Three Persons and One Substance," but that a deity cannot be a person, who has one individual identity. Christianity inherited the idea of one God from Judaism, and maintains that its monotheistic doctrine is central to the faith.

It is sometimes claimed that Christianity is not truly monotheistic because of its idea of the Trinity

Jordan Paper, a Western scholar and self-described polytheist, considers polytheism to be the normal state in human culture. He argues that "Even the Catholic Church shows polytheistic aspects with the 'veneration' of the saints." On the other hand, he complains, monotheistic missionaries and scholars were eager to see a proto-monotheism or at least henotheism in polytheistic religions, for example, when taking from the Chinese pair of Sky and Earth only one part and calling it the King of Heaven, as Matteo Ricci did. In 1508, a London Lollard named William Pottier was accused of believing in six gods.

Mormonism

Joseph Smith, the founder of the Latter Day Saint movement, believed in "the plurality of Gods", saying "I have always declared God to be a distinct personage, Jesus Christ a separate and distinct personage from God the Father, and that the Holy Ghost was a distinct personage and a Spirit: and these three constitute three distinct personages and three Gods". Mormonism, which emerged from Protestantism,  teaches exaltation defined as the idea that people can become like god in the afterlife. Mormonism also affirms the existence of a Heavenly Mother, and the prevailing view among Mormons is that God the Father was once a man who lived on a planet with his own higher God, and who became perfect after following this higher God. Some critics of Mormonism argue that statements in the Book of Mormon describe a trinitarian conception of God (e.g. 2 Nephi 31:21; Alma 11:44), but were superseded by later revelations. Due to teachings within Mormon cosmology, some theologians claim that it allows for an infinite number of gods.

Mormons teach that scriptural statements on the unity of the Father, the Son, and the Holy Ghost represent a oneness of purpose, not of substance. They believe that the early Christian church did not characterize divinity in terms of an immaterial, formless shared substance until post-apostolic theologians began to incorporate Greek metaphysical philosophies (such as Neoplatonism) into Christian doctrine. Mormons believe that the truth about God's nature was restored through modern day revelation, which reinstated the original Judeo-Christian concept of a natural, corporeal, immortal God, who is the literal Father of the spirits of humans. It is to this personage alone that Mormons pray, as He is and always will be their Heavenly Father, the supreme "God of gods" (Deuteronomy 10:17). In the sense that Mormons worship only God the Father, they consider themselves monotheists. Nevertheless, Mormons adhere to Christ's teaching that those who receive God's word can obtain the title of "gods" (John 10:33–36), because as literal children of God they can take upon themselves His divine attributes. Mormons teach that "The glory of God is intelligence" (Doctrine and Covenants 93:36), and that it is by sharing the Father's perfect comprehension of all things that both Jesus Christ and the Holy Spirit are also divine.

Hinduism

Hinduism is not a monolithic religion: a wide variety of religious traditions and practices are grouped together under this umbrella term and some modern scholars have questioned the legitimacy of unifying them artificially and suggest that one should speak of "Hinduisms" in the plural. Theistic Hinduism encompasses both monotheistic and polytheistic tendencies and variations on or mixes of both structures.

Hindus venerate deities in the form of the murti, or idol. The Puja (worship) of the murti is like a way to communicate with the formless, abstract divinity (Brahman in Hinduism) which creates, sustains and dissolves creation. However, there are sects who have advocated that there is no need of giving a shape to God and that it is omnipresent and beyond the things which human can see or feel tangibly. Especially the Arya Samaj founded by Swami Dayananda Saraswati and Brahmo Samaj founded by Ram Mohan Roy (there are others also) do not worship deities. Arya Samaj favours Vedic chants and Havan, while Brahmo Samaj stresses simple prayers.

Some Hindu philosophers and theologians argue for a transcendent metaphysical structure with a single divine essence. This divine essence is usually referred to as Brahman or Atman, but the understanding of the nature of this absolute divine essence is the line which defines many Hindu philosophical traditions such as Vedanta.

Among lay Hindus, some believe in different deities emanating from Brahman, while others practice more traditional polytheism and henotheism, focusing their worship on one or more personal deities, while granting the existence of others.

Academically speaking, the ancient Vedic scriptures, upon which Hinduism is derived, describe four authorized disciplic lines of teaching coming down over thousands of years. (Padma Purana). Four of them propound that the Absolute Truth is Fully Personal, as in Judeo-Christian theology. They say that the Primal Original God is Personal, both transcendent and immanent throughout creation. He can be, and is often approached through worship of Murtis, called "Archa-Vigraha", which are described in the Vedas as identical with His various dynamic, spiritual Forms. This is the Vaisnava theology.

The fifth disciplic line of Vedic spirituality, founded by Adi Shankaracharya, promotes the concept that the Absolute is Brahman, without clear differentiations, without will, without thought, without intelligence.

In the Smarta denomination of Hinduism, the philosophy of Advaita expounded by Shankara allows veneration of numerous deities with the understanding that all of them are but manifestations of one impersonal divine power, Brahman. Therefore, according to various schools of Vedanta including Shankara, which is the most influential and important Hindu theological tradition, there are a great number of deities in Hinduism, such as Vishnu, Shiva, Ganesha, Hanuman, Lakshmi, and Kali, but they are essentially different forms of the same "Being". However, many Vedantic philosophers also argue that all individuals were united by the same impersonal, divine power in the form of the Atman.

Many other Hindus, however, view polytheism as far preferable to monotheism. Ram Swarup, for example, points to the Vedas as being specifically polytheistic, and states that, "only some form of polytheism alone can do justice to this variety and richness." Sita Ram Goel, another 20th-century Hindu historian, wrote:

"I had an occasion to read the typescript of a book [Ram Swarup] had finished writing in 1973. It was a profound study of Monotheism, the central dogma of both Islam and Christianity, as well as a powerful presentation of what the monotheists denounce as Hindu Polytheism. I had never read anything like it. It was a revelation to me that Monotheism was not a religious concept but an imperialist idea. I must confess that I myself had been inclined towards Monotheism till this time. I had never thought that a multiplicity of Gods was the natural and spontaneous expression of an evolved consciousness."

Some Hindus construe this notion of polytheism in the sense of polymorphism—one God with many forms or names. The Rig Veda, the primary Hindu scripture, elucidates this as follows:

They call him Indra, Mitra, Varuna, Agni, and he is heavenly nobly-winged Garutman. To what is One, sages give many a title they call it Agni, Yama, Matarisvan. Book I, Hymn 164, Verse 46 Rigveda

Zoroastrianism

Ahura Mazda is the supreme god, but Zoroastrianism does not deny other deities. Ahura Mazda has yazatas ("good agents") some of which include Anahita, Sraosha, Mithra, Rashnu, and Tishtrya. Richard Foltz has put forth evidence that Iranians of Pre-Islamic era worshiped all these figures, especially Mithra and Anahita.

Prods Oktor Skjærvø states Zoroastrianism is henotheistic, and "a dualistic and polytheistic religion, but with one supreme god, who is the father of the ordered cosmos". Other scholars state that this is unclear, because historic texts present a conflicting picture, ranging from Zoroastrianism's belief in "one god, two gods, or a best god henotheism".

Tengrism

The nature of Tengrism remains debatable. According to many scholars, Tengrism was originally polytheistic, but a monotheistic branch with the sky god Kök-Tengri as the supreme being evolved as a dynastical legitimation. It is at least agreed that Tengrism formed from the diverse folk religions of the local people and may have had diverse branches.

It is suggested that Tengrism was a monotheistic religion only at the imperial level in aristocratic circles,  and, perhaps, only by the 12th-13th centuries (a late form of development of ancient animistic shamanism in the era of the Mongol empire).

According to Jean-Paul Roux, the monotheistic concept evolved later out of a polytheistic system and was not the original form of Tengrism. The monotheistic concept helped to legitimate the rule of the dynasty: "As there is only one God in Heaven, there can only be one ruler on the earth ...".

Others point out that Tengri itself was never an Absolute, but only one of many gods of the upper world, the sky deity, of polytheistic shamanism, later known as Tengrism.

The term also describes several contemporary Turko-Mongolic native religious movements and teachings. All modern adherents of "political" Tengrism are monotheists.

Modern Paganism

Modern Paganism, also known as neopaganism and contemporary paganism, is a group of contemporary religious movements influenced by or claiming to be derived from the various historical pagan beliefs of pre-modern Europe. Although they have commonalities, contemporary pagan religious movements are diverse and no single set of beliefs, practices, or texts are shared by them all.

Founder of modern paganism Gerald Gardner helped to revive ancient polytheism. English occultist Dion Fortune was a major populiser of soft polytheism. In her novel The Sea Priestess, she wrote, "All gods are one god, and all goddesses are one goddess, and there is one initiator."

Reconstructionism

Reconstructionist polytheists apply scholarly disciplines such as history, archaeology and language study to revive ancient, traditional religions that have been fragmented, damaged or even destroyed, such as Norse Paganism, Roman and Celtic. A reconstructionist endeavors to revive and reconstruct an authentic practice, based on the ways of the ancestors but workable in contemporary life. These polytheists sharply differ from neopagans in that they consider their religion not only as inspired by historical religions but in many cases as a continuation or revival of those religions.

Wicca

Wicca is a duotheistic faith created by Gerald Gardner that allows for polytheism. Wiccans specifically worship the Lord and Lady of the Isles (their names are oathbound). It is an orthopraxic mystery religion that requires initiation to the priesthood in order to consider oneself Wiccan.[78][79][82] Wicca emphasizes duality and the cycle of nature.[78][79][83]

Serer

In Africa, polytheism in Serer religion dates to the Neolithic Era or possibly earlier, when the ancient ancestors of the Serer people represented their Pangool on the Tassili n'Ajjer. The supreme creator deity in Serer religion is Roog. However, there are many deities and Pangool (singular : Fangool, the interceders with the divine) in Serer religion. Each one has its own purpose and serves as Roog's agent on Earth. Amongst the Cangin speakers, a sub-group of the Serers, Roog is known as Koox.

Use as a term of abuse

The term "polytheist" is sometimes used by Sunni Muslim extremist groups such as Islamic State of Iraq and the Levant (ISIL) as a derogatory reference to Shiite Muslims, whom they view as having "strayed from Islam's monotheistic creed because of the reverence they show for historical figures, like Imam Ali". Professor Paul Vitz, an opponent of Selfism, viewed America as a "most polytheistic nation".

Polydeism

Polydeism (from the Greek πολύ poly ("many") and Latin deus meaning god) is a portmanteau referencing a polytheistic form of deism, encompassing the belief that the universe was the collective creation of multiple gods, each of whom created a piece of the universe or multiverse and then ceased to intervene in its evolution. This concept addresses an apparent contradiction in deism, that a monotheistic God created the universe, but now expresses no apparent interest in it, by supposing that if the universe is the construct of many gods, none of them would have an interest in the universe as a whole.

Creighton University Philosophy professor William O. Stephens, who has taught this concept, suggests that C. D. Broad projected this concept in Broad's 1925 article, "The Validity of Belief in a Personal God". Broad noted that the arguments for the existence of God only tend to prove that "a designing mind had existed in the past, not that it does exist now. It is quite compatible with this argument that God should have died long ago, or that he should have turned his attention to other parts of the Universe", and notes in the same breath that "there is nothing in the facts to suggest that there is only one such being". Stephens contends that Broad, in turn, derived the concept from David Hume. Stephens states:

David Hume's criticisms of the argument from design include the argument that, for all we know, a committee of very powerful, but not omnipotent, divine beings could have collaborated in creating the world, but then afterwards left it alone or even ceased to exist. This would be polydeism.

This use of the term appears to originate at least as early as Robert M. Bowman Jr.'s 1997 essay, Apologetics from Genesis to Revelation. Bowman wrote:

Materialism (illustrated by the Epicureans), represented today by atheism, skepticism, and deism. The materialist may acknowledge superior beings, but they do not believe in a Supreme Being. Epicureanism was founded about 300 BC by Epicurus. Their world view might be called "polydeism:" there are many gods, but they are merely superhuman beings; they are remote, uninvolved in the world, posing no threat and offering no hope to human beings. Epicureans regarded traditional religion and idolatry as harmless enough as long as the gods were not feared or expected to do or say anything.

Sociologist Susan Starr Sered used the term in her 1994 book, Priestess, Mother, Sacred Sister: Religions Dominated by Women, which includes a chapter titled, "No Father in Heaven: Androgyny and Polydeism". She writes that she has "chosen to gloss on 'polydeism' a range of beliefs in more than one supernatural entity". Sered used this term in a way that would encompass polytheism, rather than exclude much of it, as she intended to capture both polytheistic systems and nontheistic systems that assert the influence of "spirits or ancestors". This use of the term, however, does not accord with the historical misuse of deism as a concept to describe an absent creator god.

Biotic pump

From Wikipedia, the free encyclopedia
 
The biotic pump theory may be able to help us better understand the role forests have on the water cycle.

The biotic pump is a theoretical concept that shows how forests create and control winds coming up from the ocean and in doing so bring water to the forests further inland.

This theory could explain the role forests play in the water cycle: trees take up water from the soil and microscopic pores on the leaves release unused water as vapor into the air. This process is known as evapotranspiration. The biotic pump describes how water vapor given off by trees can drive winds and these winds can cross continents and deliver this moisture to far off forests. With this process and the fact that the foliage in forests have surface area, the forests can deliver more moisture to the atmosphere than evaporation from a body of water or equivalent size. 

The previous hypothesis for this cycle describes how precipitation brought by winds are a direct result of changes in temperature and pressure. The biotic pump hypothesis demonstrates how important our rainforests are to the surrounding ecosystem. Rainforests are susceptible to anthropogenic factors (ie. deforestation), which could impact the biotic pump; therefore, impacting other ecosystems that rely on the biotic pump to thrive. Without our rainforests the weather would be less stable and rain could decrease in regions that rely on the biotic pump for water. Additionally, we can gain further insight into the evolution of angiosperms, as well as the correlation between ecology and the interior watering of the continents. By 2022 the concept had been more widely articulated and linked to the importance of stopping deforestation, restoring the hydrological cycle and planetary cooling. 

Concept

View of Amazon basin forest north of Manaus, Brazil.

The term “biotic pump” infers a circulation system driven by biological processes. This concept shows forests as being the major factors in manipulating atmospheric processes to cycle rainfall taken up by trees throughout all continents and back to the atmosphere for further cycling. Evapotranspiration in coastal forests creates low atmospheric pressure creating a suction effect to draw in water vapor from the ocean. Prior to the biotic pump theory, trees were thought to have a passive role in the water cycle. By contrast those developing the biotic pump concept state that “forest and trees are prime regulators within the water, energy and carbon cycles.” In areas were there is more rain is currently being evaporated (on land versus over the ocean), the atmospheric volume decreases at a much quicker rater. This causes low pressure to form over this region causing greater moist air than the areas with less rain being evaporated. This causes the moisture in the air to go from an area of high pressure to an area of low pressure. Factors like full sunshine in forested areas and deserts can affect the transfer of moisture in the air. Increased amounts of evaporation or transpiration will cause a reduction in atmospheric pressure as clouds form, which will subsequently cause moist air to be drawn to regions where evapotranspiration is at its highest. In a desert this will correspond to the sea whereas in a forest, moist air from the sea will be drawn inland. The theory predicts two different types of coast to continental rainfall patterns, first in a forested area one can expect no decrease in rainfall as one moves inland in contrast to a deforested region where one observes an exponential decrease in annual rainfall. While current global climate models fit these patterns well, it is argued this is due to parametrization and not the veracity of the theories. 

Development of the theory

Atmospheric moisture flows around and through indigenous forest in Whangārei, Aotearoa (New Zealand)

The biotic pump theory was developed by scientists Anastassia Makarieva and the late Victor Gorshov, who were Russian theoretical physicists working for the Theoretical Physics Division of the Petersberg Nuclear Physics Institute. Dr. Makarieva spent time recreationally and professionally in Russia's northern forests, the largest expanse of trees on the planet. She claims the conventional understanding that winds are driven by differences in air temperature does not fully explain the dynamics of wind, and came to understand that the pressure drop caused by water vapor turning into water was a more accurate model. Her initial studies were largely ignored and criticized.

The theory represents a paradigm shift away from a geo-mechanical view of climate dynamics to include biology as a driver of climate. As such the theory has faced criticism from mainstream climate sciences. Fred Pearce attributes this as being partly cultural. “Science, as I know from forty years of reporting, can be surprisingly tribal. Makarieva and Gorshkov have been outsiders: theoretical physicists in a world of climate science, Russians in a field dominated by Western scientists, and, in Makarieva’s case, a woman too”.

There are thought to be four terrestrial moisture recycling hubs, the Amazon Basin, the Congo Rainforest, South Asia and the Indonesian Archipelago. In particular, the hydrological dynamics of the Amazon Basin are still unclear, but point to the veracity of the biotic pump hypothesis. These processes contribute to a “safe operating space for humanity”. Additionally, the biotic pump theory can help explain other natural occurrences around the world. For example, the biotic pump can help explain why rainforests such as the Amazon and Congo are able to maintain high rainfall while other unforested biomes decrease in rainfall, as you get further inland.

Atmospheric (or flying) rivers, formerly called tropospheric rivers, are winds that pick up water vapor given off by forests and take the moisture to distant water basins. These rivers are enhanced by the biotic pump over large distances. The atmospheric river that flows over the Amazon travels south to provide the River Plate Basin with 50% of its rain. China's north-western rivers receive more than 70% of their precipitation from Euro and Northern Asia. By 2022, this concept had become widely accepted. 

How the biotic pump drives hydrological processes

The hydrological dynamics of the biotic pump.
  1. The cycle begins when precipitation from the ocean is recycled through landscapes by cycles of precipitation and evapotranspiration. Through transpiration and condensation forests create low pressure that draw moist air from the ocean.
  2. Transpiration and evaporation cycle water back into the atmosphere alongside microbes and volatile organic compounds (VOCs). Airborne microbes nucleate rain.   
  3. Biologically induced air currents transport atmospheric moisture further inland.
  4. By providing rainfall vegetation is able to survive and possibly flourish perpetuating forest cover. The forested areas have a more moderate climate through the provision of transpirational cooling and shade. Light penetrating through to the forest floor may be as little as 1% compared to cleared adjacent areas. In areas where more cleared land is exposed conversion of radiant energy to sensible heat increases. Forested areas are significantly cooler than sparsely vegetated or bare earth.
  5. Trees harvest water by intercepting fog and humid air. Atmospheric humidity condenses on leaves and branches. Biomimicry of this process happens with the use of fog nets.    
  6. Tree canopies slow the progression of rain to the soil surface and soften the impact. Additionally, through the provision of organic matter and the export of carbon through roots to the mycorrhizal network create soil carbon, enhancing soil structure for the infiltration and storage of water.
  7. Soils with enhanced infiltration and storage rates mitigate flood impacts. This is further enhanced by forest cover protecting soil from erosion. Water infiltrated into the soil can help to replenish aquifers.

Connection with hydrological cycle and climate moderation

Of the estimated six trillion trees on the planet, roughly three trillion remain. Along with other terrestrial and marine vegetation, they photosynthesize sugars providing a foundational ingredient of life and growth. This process also produces oxygen and removes carbon dioxide from the air.  Trees also provide food and timber, and foster biodiversity. Additionally, forested lands provide ample water for human and animal life, especially in the aptly-named rainforest.

By contrast, drylands comprise approximately 41% of the earth's land area and are home to two billion people. These are fragile ecosystems. Adverse weather patterns and pressure from human activity can quickly deplete water resources.

Revegetation projects are yielding evidence of how regenerating vegetation restores rainfall. Rajendra Singh, the Waterman of India, led a movement that restored several rivers in Rhajastan increasing vegetation cover from 2% to 48%, cooling the region by 2o Celsius, and increasing rainfall. Africa's Great Green Wall project was 15% complete in 2022. Modelling suggests that the completed wall may decrease average temperatures in the Sahel by as much as 1.5o Celsius, but may raise temperatures in the hottest areas. Rainfall would increase, even doubling in some areas.  China also has a 4,500 km Great Green Wall project planted to stop the advancing Gobi Desert.

The phrase bio-rain corridor describes a connected area of forest that maintains the flow of atmospheric moisture and precipitation. Continued deforestation poses the risk of disrupting flows of atmospheric moisture. In 2022 there were processes being developed to model the biotic pump mechanism to determine the impact of deforestation and the impacts of discontinuity of forest on atmospheric moisture flows.

There is great need to further understand these dynamics “Forest-driven water and energy cycles are poorly integrated into regional, national, continental and global decision-making on climate change adaptation, mitigation, land use and water management. This constrains humanity’s ability to protect our planet’s climate and life-sustaining functions.”

Wave function

From Wikipedia, the free encyclopedia
https://en.wikipedia.org/wiki/Wave_function
 
Comparison of classical and quantum harmonic oscillator conceptions for a single spinless particle. The two processes differ greatly. The classical process (A–B) is represented as the motion of a particle along a trajectory. The quantum process (C–H) has no such trajectory. Rather, it is represented as a wave; here, the vertical axis shows the real part (blue) and imaginary part (red) of the wave function. Panels (C–F) show four different standing-wave solutions of the Schrödinger equation. Panels (G–H) further show two different wave functions that are solutions of the Schrödinger equation but not standing waves.

In quantum physics, a wave function is a mathematical description of the quantum state of an isolated quantum system. The wave function is a complex-valued probability amplitude, and the probabilities for the possible results of measurements made on the system can be derived from it. The most common symbols for a wave function are the Greek letters ψ and Ψ (lower-case and capital psi, respectively).

The wave function is a function of the degrees of freedom corresponding to some maximal set of commuting observables. Once such a representation is chosen, the wave function can be derived from the quantum state.

For a given system, the choice of which commuting degrees of freedom to use is not unique, and correspondingly the domain of the wave function is also not unique. For instance, it may be taken to be a function of all the position coordinates of the particles over position space, or the momenta of all the particles over momentum space; the two are related by a Fourier transform. Some particles, like electrons and photons, have nonzero spin, and the wave function for such particles includes spin as an intrinsic, discrete degree of freedom; other discrete variables can also be included, such as isospin. When a system has internal degrees of freedom, the wave function at each point in the continuous degrees of freedom (e.g., a point in space) assigns a complex number for each possible value of the discrete degrees of freedom (e.g., z-component of spin) – these values are often displayed in a column matrix (e.g., a 2 × 1 column vector for a non-relativistic electron with spin 12).

According to the superposition principle of quantum mechanics, wave functions can be added together and multiplied by complex numbers to form new wave functions and form a Hilbert space. The inner product between two wave functions is a measure of the overlap between the corresponding physical states and is used in the foundational probabilistic interpretation of quantum mechanics, the Born rule, relating transition probabilities to inner products. The Schrödinger equation determines how wave functions evolve over time, and a wave function behaves qualitatively like other waves, such as water waves or waves on a string, because the Schrödinger equation is mathematically a type of wave equation. This explains the name "wave function", and gives rise to wave–particle duality. However, the wave function in quantum mechanics describes a kind of physical phenomenon, still open to different interpretations, which fundamentally differs from that of classic mechanical waves.

In Born's statistical interpretation in non-relativistic quantum mechanics, the squared modulus of the wave function, |ψ|2, is a real number interpreted as the probability density of measuring a particle as being at a given place – or having a given momentum – at a given time, and possibly having definite values for discrete degrees of freedom. The integral of this quantity, over all the system's degrees of freedom, must be 1 in accordance with the probability interpretation. This general requirement that a wave function must satisfy is called the normalization condition. Since the wave function is complex-valued, only its relative phase and relative magnitude can be measured—its value does not, in isolation, tell anything about the magnitudes or directions of measurable observables; one has to apply quantum operators, whose eigenvalues correspond to sets of possible results of measurements, to the wave function ψ and calculate the statistical distributions for measurable quantities.

Historical background

In 1900, Max Planck postulated the proportionality between the frequency of a photon and its energy , , and in 1916 the corresponding relation between a photon's momentum and wavelength , , where is the Planck constant. In 1923, De Broglie was the first to suggest that the relation , now called the De Broglie relation, holds for massive particles, the chief clue being Lorentz invariance, and this can be viewed as the starting point for the modern development of quantum mechanics. The equations represent wave–particle duality for both massless and massive particles.

In the 1920s and 1930s, quantum mechanics was developed using calculus and linear algebra. Those who used the techniques of calculus included Louis de Broglie, Erwin Schrödinger, and others, developing "wave mechanics". Those who applied the methods of linear algebra included Werner Heisenberg, Max Born, and others, developing "matrix mechanics". Schrödinger subsequently showed that the two approaches were equivalent.

In 1926, Schrödinger published the famous wave equation now named after him, the Schrödinger equation. This equation was based on classical conservation of energy using quantum operators and the de Broglie relations and the solutions of the equation are the wave functions for the quantum system. However, no one was clear on how to interpret it. At first, Schrödinger and others thought that wave functions represent particles that are spread out with most of the particle being where the wave function is large. This was shown to be incompatible with the elastic scattering of a wave packet (representing a particle) off a target; it spreads out in all directions. While a scattered particle may scatter in any direction, it does not break up and take off in all directions. In 1926, Born provided the perspective of probability amplitude. This relates calculations of quantum mechanics directly to probabilistic experimental observations. It is accepted as part of the Copenhagen interpretation of quantum mechanics. There are many other interpretations of quantum mechanics. In 1927, Hartree and Fock made the first step in an attempt to solve the N-body wave function, and developed the self-consistency cycle: an iterative algorithm to approximate the solution. Now it is also known as the Hartree–Fock method. The Slater determinant and permanent (of a matrix) was part of the method, provided by John C. Slater.

Schrödinger did encounter an equation for the wave function that satisfied relativistic energy conservation before he published the non-relativistic one, but discarded it as it predicted negative probabilities and negative energies. In 1927, Klein, Gordon and Fock also found it, but incorporated the electromagnetic interaction and proved that it was Lorentz invariant. De Broglie also arrived at the same equation in 1928. This relativistic wave equation is now most commonly known as the Klein–Gordon equation.

In 1927, Pauli phenomenologically found a non-relativistic equation to describe spin-1/2 particles in electromagnetic fields, now called the Pauli equation. Pauli found the wave function was not described by a single complex function of space and time, but needed two complex numbers, which respectively correspond to the spin +1/2 and −1/2 states of the fermion. Soon after in 1928, Dirac found an equation from the first successful unification of special relativity and quantum mechanics applied to the electron, now called the Dirac equation. In this, the wave function is a spinor represented by four complex-valued components: two for the electron and two for the electron's antiparticle, the positron. In the non-relativistic limit, the Dirac wave function resembles the Pauli wave function for the electron. Later, other relativistic wave equations were found.

Wave functions and wave equations in modern theories

All these wave equations are of enduring importance. The Schrödinger equation and the Pauli equation are under many circumstances excellent approximations of the relativistic variants. They are considerably easier to solve in practical problems than the relativistic counterparts.

The Klein–Gordon equation and the Dirac equation, while being relativistic, do not represent full reconciliation of quantum mechanics and special relativity. The branch of quantum mechanics where these equations are studied the same way as the Schrödinger equation, often called relativistic quantum mechanics, while very successful, has its limitations (see e.g. Lamb shift) and conceptual problems (see e.g. Dirac sea).

Relativity makes it inevitable that the number of particles in a system is not constant. For full reconciliation, quantum field theory is needed. In this theory, the wave equations and the wave functions have their place, but in a somewhat different guise. The main objects of interest are not the wave functions, but rather operators, so called field operators (or just fields where "operator" is understood) on the Hilbert space of states (to be described next section). It turns out that the original relativistic wave equations and their solutions are still needed to build the Hilbert space. Moreover, the free fields operators, i.e. when interactions are assumed not to exist, turn out to (formally) satisfy the same equation as do the fields (wave functions) in many cases.

Thus the Klein–Gordon equation (spin 0) and the Dirac equation (spin 12) in this guise remain in the theory. Higher spin analogues include the Proca equation (spin 1), Rarita–Schwinger equation (spin 32), and, more generally, the Bargmann–Wigner equations. For massless free fields two examples are the free field Maxwell equation (spin 1) and the free field Einstein equation (spin 2) for the field operators. All of them are essentially a direct consequence of the requirement of Lorentz invariance. Their solutions must transform under Lorentz transformation in a prescribed way, i.e. under a particular representation of the Lorentz group and that together with few other reasonable demands, e.g. the cluster decomposition property, with implications for causality is enough to fix the equations.

This applies to free field equations; interactions are not included. If a Lagrangian density (including interactions) is available, then the Lagrangian formalism will yield an equation of motion at the classical level. This equation may be very complex and not amenable to solution. Any solution would refer to a fixed number of particles and would not account for the term "interaction" as referred to in these theories, which involves the creation and annihilation of particles and not external potentials as in ordinary "first quantized" quantum theory.

In string theory, the situation remains analogous. For instance, a wave function in momentum space has the role of Fourier expansion coefficient in a general state of a particle (string) with momentum that is not sharply defined.

Definition (one spinless particle in one dimension)

Travelling waves of a free particle.
 
The real parts of position wave function Ψ(x) and momentum wave function Φ(p), and corresponding probability densities |Ψ(x)|2 and |Φ(p)|2, for one spin-0 particle in one x or p dimension. The colour opacity of the particles corresponds to the probability density (not the wave function) of finding the particle at position x or momentum p.

For now, consider the simple case of a non-relativistic single particle, without spin, in one spatial dimension. More general cases are discussed below.

Position-space wave functions

The state of such a particle is completely described by its wave function,

where x is position and t is time. This is a complex-valued function of two real variables x and t.

For one spinless particle in one dimension, if the wave function is interpreted as a probability amplitude, the square modulus of the wave function, the positive real number

is interpreted as the probability density that the particle is at x. The asterisk indicates the complex conjugate. If the particle's position is measured, its location cannot be determined from the wave function, but is described by a probability distribution.

Normalization condition

The probability that its position x will be in the interval axb is the integral of the density over this interval:

where t is the time at which the particle was measured. This leads to the normalization condition:
because if the particle is measured, there is 100% probability that it will be somewhere.

For a given system, the set of all possible normalizable wave functions (at any given time) forms an abstract mathematical vector space, meaning that it is possible to add together different wave functions, and multiply wave functions by complex numbers (see vector space for details). Technically, because of the normalization condition, wave functions form a projective space rather than an ordinary vector space. This vector space is infinite-dimensional, because there is no finite set of functions which can be added together in various combinations to create every possible function. Also, it is a Hilbert space, because the inner product of two wave functions Ψ1 and Ψ2 can be defined as the complex number (at time t)

More details are given below. Although the inner product of two wave functions is a complex number, the inner product of a wave function Ψ with itself,

is always a positive real number. The number Ψ (not Ψ2) is called the norm of the wave function Ψ.

If (Ψ, Ψ) = 1, then Ψ is normalized. If Ψ is not normalized, then dividing by its norm gives the normalized function Ψ/‖Ψ. Two wave functions Ψ1 and Ψ2 are orthogonal if 1, Ψ2) = 0. If they are normalized and orthogonal, they are orthonormal. Orthogonality (hence also orthonormality) of wave functions is not a necessary condition wave functions must satisfy, but is instructive to consider since this guarantees linear independence of the functions. In a linear combination of orthogonal wave functions Ψn we have,

If the wave functions Ψn were nonorthogonal, the coefficients would be less simple to obtain.

Quantum states as vectors

In the Copenhagen interpretation, the modulus squared of the inner product (a complex number) gives a real number

which, assuming both wave functions are normalized, is interpreted as the probability of the wave function Ψ2 "collapsing" to the new wave function Ψ1 upon measurement of an observable, whose eigenvalues are the possible results of the measurement, with Ψ1 being an eigenvector of the resulting eigenvalue. This is the Born rule, and is one of the fundamental postulates of quantum mechanics.

At a particular instant of time, all values of the wave function Ψ(x, t) are components of a vector. There are uncountably infinitely many of them and integration is used in place of summation. In Bra–ket notation, this vector is written

and is referred to as a "quantum state vector", or simply "quantum state". There are several advantages to understanding wave functions as representing elements of an abstract vector space:

  • All the powerful tools of linear algebra can be used to manipulate and understand wave functions. For example:
    • Linear algebra explains how a vector space can be given a basis, and then any vector in the vector space can be expressed in this basis. This explains the relationship between a wave function in position space and a wave function in momentum space and suggests that there are other possibilities too.
    • Bra–ket notation can be used to manipulate wave functions.
  • The idea that quantum states are vectors in an abstract vector space is completely general in all aspects of quantum mechanics and quantum field theory, whereas the idea that quantum states are complex-valued "wave" functions of space is only true in certain situations.

The time parameter is often suppressed, and will be in the following. The x coordinate is a continuous index. The |x are the basis vectors, which are orthonormal so their inner product is a delta function;

thus
and
which illuminates the identity operator

Finding the identity operator in a basis allows the abstract state to be expressed explicitly in a basis, and more (the inner product between two state vectors, and other operators for observables, can be expressed in the basis).

Momentum-space wave functions

The particle also has a wave function in momentum space:

where p is the momentum in one dimension, which can be any value from −∞ to +∞, and t is time.

Analogous to the position case, the inner product of two wave functions Φ1(p, t) and Φ2(p, t) can be defined as:

One particular solution to the time-independent Schrödinger equation is

a plane wave, which can be used in the description of a particle with momentum exactly p, since it is an eigenfunction of the momentum operator. These functions are not normalizable to unity (they aren't square-integrable), so they are not really elements of physical Hilbert space. The set
forms what is called the momentum basis. This "basis" is not a basis in the usual mathematical sense. For one thing, since the functions aren't normalizable, they are instead normalized to a delta function,[nb 2]

For another thing, though they are linearly independent, there are too many of them (they form an uncountable set) for a basis for physical Hilbert space. They can still be used to express all functions in it using Fourier transforms as described next.

Relations between position and momentum representations

The x and p representations are

Now take the projection of the state Ψ onto eigenfunctions of momentum using the last expression in the two equations,

Then utilizing the known expression for suitably normalized eigenstates of momentum in the position representation solutions of the free Schrödinger equation

one obtains

Likewise, using eigenfunctions of position,

The position-space and momentum-space wave functions are thus found to be Fourier transforms of each other. The two wave functions contain the same information, and either one alone is sufficient to calculate any property of the particle. As representatives of elements of abstract physical Hilbert space, whose elements are the possible states of the system under consideration, they represent the same state vector, hence identical physical states, but they are not generally equal when viewed as square-integrable functions.

In practice, the position-space wave function is used much more often than the momentum-space wave function. The potential entering the relevant equation (Schrödinger, Dirac, etc.) determines in which basis the description is easiest. For the harmonic oscillator, x and p enter symmetrically, so there it does not matter which description one uses. The same equation (modulo constants) results. From this, with a little bit of afterthought, it follows that solutions to the wave equation of the harmonic oscillator are eigenfunctions of the Fourier transform in L2.

Definitions (other cases)

Following are the general forms of the wave function for systems in higher dimensions and more particles, as well as including other degrees of freedom than position coordinates or momentum components.

One-particle states in 3d position space

The position-space wave function of a single particle without spin in three spatial dimensions is similar to the case of one spatial dimension above:

where r is the position vector in three-dimensional space, and t is time. As always Ψ(r, t) is a complex-valued function of real variables. As a single vector in Dirac notation

All the previous remarks on inner products, momentum space wave functions, Fourier transforms, and so on extend to higher dimensions.

For a particle with spin, ignoring the position degrees of freedom, the wave function is a function of spin only (time is a parameter);

where sz is the spin projection quantum number along the z axis. (The z axis is an arbitrary choice; other axes can be used instead if the wave function is transformed appropriately, see below.) The sz parameter, unlike r and t, is a discrete variable. For example, for a spin-1/2 particle, sz can only be +1/2 or −1/2, and not any other value. (In general, for spin s, sz can be s, s − 1, ..., −s + 1, −s). Inserting each quantum number gives a complex valued function of space and time, there are 2s + 1 of them. These can be arranged into a column vector

In bra–ket notation, these easily arrange into the components of a vector

The entire vector ξ is a solution of the Schrödinger equation (with a suitable Hamiltonian), which unfolds to a coupled system of 2s + 1 ordinary differential equations with solutions ξ(s, t), ξ(s − 1, t), ..., ξ(−s, t). The term "spin function" instead of "wave function" is used by some authors. This contrasts the solutions to position space wave functions, the position coordinates being continuous degrees of freedom, because then the Schrödinger equation does take the form of a wave equation.

More generally, for a particle in 3d with any spin, the wave function can be written in "position–spin space" as:

and these can also be arranged into a column vector
in which the spin dependence is placed in indexing the entries, and the wave function is a complex vector-valued function of space and time only.

All values of the wave function, not only for discrete but continuous variables also, collect into a single vector

For a single particle, the tensor product of its position state vector |ψ and spin state vector |ξ gives the composite position-spin state vector

with the identifications

The tensor product factorization is only possible if the orbital and spin angular momenta of the particle are separable in the Hamiltonian operator underlying the system's dynamics (in other words, the Hamiltonian can be split into the sum of orbital and spin terms). The time dependence can be placed in either factor, and time evolution of each can be studied separately. The factorization is not possible for those interactions where an external field or any space-dependent quantity couples to the spin; examples include a particle in a magnetic field, and spin–orbit coupling.

The preceding discussion is not limited to spin as a discrete variable, the total angular momentum J may also be used. Other discrete degrees of freedom, like isospin, can expressed similarly to the case of spin above.

Many-particle states in 3d position space

Traveling waves of two free particles, with two of three dimensions suppressed. Top is position-space wave function, bottom is momentum-space wave function, with corresponding probability densities.

If there are many particles, in general there is only one wave function, not a separate wave function for each particle. The fact that one wave function describes many particles is what makes quantum entanglement and the EPR paradox possible. The position-space wave function for N particles is written:

where ri is the position of the i-th particle in three-dimensional space, and t is time. Altogether, this is a complex-valued function of 3N + 1 real variables.

In quantum mechanics there is a fundamental distinction between identical particles and distinguishable particles. For example, any two electrons are identical and fundamentally indistinguishable from each other; the laws of physics make it impossible to "stamp an identification number" on a certain electron to keep track of it. This translates to a requirement on the wave function for a system of identical particles:

where the + sign occurs if the particles are all bosons and sign if they are all fermions. In other words, the wave function is either totally symmetric in the positions of bosons, or totally antisymmetric in the positions of fermions. The physical interchange of particles corresponds to mathematically switching arguments in the wave function. The antisymmetry feature of fermionic wave functions leads to the Pauli principle. Generally, bosonic and fermionic symmetry requirements are the manifestation of particle statistics and are present in other quantum state formalisms.

For N distinguishable particles (no two being identical, i.e. no two having the same set of quantum numbers), there is no requirement for the wave function to be either symmetric or antisymmetric.

For a collection of particles, some identical with coordinates r1, r2, ... and others distinguishable x1, x2, ... (not identical with each other, and not identical to the aforementioned identical particles), the wave function is symmetric or antisymmetric in the identical particle coordinates ri only:

Again, there is no symmetry requirement for the distinguishable particle coordinates xi.

The wave function for N particles each with spin is the complex-valued function

Accumulating all these components into a single vector,

For identical particles, symmetry requirements apply to both position and spin arguments of the wave function so it has the overall correct symmetry.

The formulae for the inner products are integrals over all coordinates or momenta and sums over all spin quantum numbers. For the general case of N particles with spin in 3-d,

this is altogether N three-dimensional volume integrals and N sums over the spins. The differential volume elements d3ri are also written "dVi" or "dxi dyi dzi".

The multidimensional Fourier transforms of the position or position–spin space wave functions yields momentum or momentum–spin space wave functions.

Probability interpretation

For the general case of N particles with spin in 3d, if Ψ is interpreted as a probability amplitude, the probability density is

and the probability that particle 1 is in region R1 with spin sz1 = m1 and particle 2 is in region R2 with spin sz2 = m2 etc. at time t is the integral of the probability density over these regions and evaluated at these spin numbers:

Time dependence

For systems in time-independent potentials, the wave function can always be written as a function of the degrees of freedom multiplied by a time-dependent phase factor, the form of which is given by the Schrödinger equation. For N particles, considering their positions only and suppressing other degrees of freedom,

where E is the energy eigenvalue of the system corresponding to the eigenstate Ψ. Wave functions of this form are called stationary states.

The time dependence of the quantum state and the operators can be placed according to unitary transformations on the operators and states. For any quantum state |Ψ⟩ and operator O, in the Schrödinger picture |Ψ(t)⟩ changes with time according to the Schrödinger equation while O is constant. In the Heisenberg picture it is the other way round, |Ψ⟩ is constant while O(t) evolves with time according to the Heisenberg equation of motion. The Dirac (or interaction) picture is intermediate, time dependence is places in both operators and states which evolve according to equations of motion. It is useful primarily in computing S-matrix elements.

Non-relativistic examples

The following are solutions to the Schrödinger equation for one non-relativistic spinless particle.

Finite potential barrier

Scattering at a finite potential barrier of height V0. The amplitudes and direction of left and right moving waves are indicated. In red, those waves used for the derivation of the reflection and transmission amplitude. E > V0 for this illustration.

One of the most prominent features of wave mechanics is the possibility for a particle to reach a location with a prohibitive (in classical mechanics) force potential. A common model is the "potential barrier", the one-dimensional case has the potential

and the steady-state solutions to the wave equation have the form (for some constants k, κ)

Note that these wave functions are not normalized; see scattering theory for discussion.

The standard interpretation of this is as a stream of particles being fired at the step from the left (the direction of negative x): setting Ar = 1 corresponds to firing particles singly; the terms containing Ar and Cr signify motion to the right, while Al and Cl – to the left. Under this beam interpretation, put Cl = 0 since no particles are coming from the right. By applying the continuity of wave functions and their derivatives at the boundaries, it is hence possible to determine the constants above.

3D confined electron wave functions in a quantum dot. Here, rectangular and triangular-shaped quantum dots are shown. Energy states in rectangular dots are more s-type and p-type. However, in a triangular dot the wave functions are mixed due to confinement symmetry. (Click for animation)

In a semiconductor crystallite whose radius is smaller than the size of its exciton Bohr radius, the excitons are squeezed, leading to quantum confinement. The energy levels can then be modeled using the particle in a box model in which the energy of different states is dependent on the length of the box.

Quantum harmonic oscillator

The wave functions for the quantum harmonic oscillator can be expressed in terms of Hermite polynomials Hn, they are

where n = 0, 1, 2, ....

The electron probability density for the first few hydrogen atom electron orbitals shown as cross-sections. These orbitals form an orthonormal basis for the wave function of the electron. Different orbitals are depicted with different scale.

Hydrogen atom

The wave functions of an electron in a Hydrogen atom are expressed in terms of spherical harmonics and generalized Laguerre polynomials (these are defined differently by different authors—see main article on them and the hydrogen atom).

It is convenient to use spherical coordinates, and the wave function can be separated into functions of each coordinate,

where R are radial functions and Ym
(θ, φ)
are spherical harmonics of degree and order m. This is the only atom for which the Schrödinger equation has been solved exactly. Multi-electron atoms require approximative methods. The family of solutions is:
where a0 = 4πε0ħ2/mee2 is the Bohr radius, L2 + 1
n − 1
are the generalized Laguerre polynomials of degree n − 1, n = 1, 2, ... is the principal quantum number, = 0, 1, ..., n − 1 the azimuthal quantum number, m = −, − + 1, ..., − 1, the magnetic quantum number. Hydrogen-like atoms have very similar solutions.

This solution does not take into account the spin of the electron.

In the figure of the hydrogen orbitals, the 19 sub-images are images of wave functions in position space (their norm squared). The wave functions represent the abstract state characterized by the triple of quantum numbers (n, , m), in the lower right of each image. These are the principal quantum number, the orbital angular momentum quantum number, and the magnetic quantum number. Together with one spin-projection quantum number of the electron, this is a complete set of observables.

The figure can serve to illustrate some further properties of the function spaces of wave functions.

  • In this case, the wave functions are square integrable. One can initially take the function space as the space of square integrable functions, usually denoted L2.
  • The displayed functions are solutions to the Schrödinger equation. Obviously, not every function in L2 satisfies the Schrödinger equation for the hydrogen atom. The function space is thus a subspace of L2.
  • The displayed functions form part of a basis for the function space. To each triple (n, , m), there corresponds a basis wave function. If spin is taken into account, there are two basis functions for each triple. The function space thus has a countable basis.
  • The basis functions are mutually orthonormal.

Wave functions and function spaces

The concept of function spaces enters naturally in the discussion about wave functions. A function space is a set of functions, usually with some defining requirements on the functions (in the present case that they are square integrable), sometimes with an algebraic structure on the set (in the present case a vector space structure with an inner product), together with a topology on the set. The latter will sparsely be used here, it is only needed to obtain a precise definition of what it means for a subset of a function space to be closed. It will be concluded below that the function space of wave functions is a Hilbert space. This observation is the foundation of the predominant mathematical formulation of quantum mechanics.

Vector space structure

A wave function is an element of a function space partly characterized by the following concrete and abstract descriptions.

  • The Schrödinger equation is linear. This means that the solutions to it, wave functions, can be added and multiplied by scalars to form a new solution. The set of solutions to the Schrödinger equation is a vector space.
  • The superposition principle of quantum mechanics. If Ψ and Φ are two states in the abstract space of states of a quantum mechanical system, and a and b are any two complex numbers, then aΨ + bΦ is a valid state as well. (Whether the null vector counts as a valid state ("no system present") is a matter of definition. The null vector does not at any rate describe the vacuum state in quantum field theory.) The set of allowable states is a vector space.

This similarity is of course not accidental. There are also a distinctions between the spaces to keep in mind.

Representations

Basic states are characterized by a set of quantum numbers. This is a set of eigenvalues of a maximal set of commuting observables. Physical observables are represented by linear operators, also called observables, on the vectors space. Maximality means that there can be added to the set no further algebraically independent observables that commute with the ones already present. A choice of such a set may be called a choice of representation.

  • It is a postulate of quantum mechanics that a physically observable quantity of a system, such as position, momentum, or spin, is represented by a linear Hermitian operator on the state space. The possible outcomes of measurement of the quantity are the eigenvalues of the operator. At a deeper level, most observables, perhaps all, arise as generators of symmetries.
  • The physical interpretation is that such a set represents what can – in theory – simultaneously be measured with arbitrary precision. The Heisenberg uncertainty relation prohibits simultaneous exact measurements of two non-commuting observables.
  • The set is non-unique. It may for a one-particle system, for example, be position and spin z-projection, (x, Sz), or it may be momentum and spin y-projection, (p, Sy). In this case, the operator corresponding to position (a multiplication operator in the position representation) and the operator corresponding to momentum (a differential operator in the position representation) do not commute.
  • Once a representation is chosen, there is still arbitrariness. It remains to choose a coordinate system. This may, for example, correspond to a choice of x, y- and z-axis, or a choice of curvilinear coordinates as exemplified by the spherical coordinates used for the Hydrogen atomic wave functions. This final choice also fixes a basis in abstract Hilbert space. The basic states are labeled by the quantum numbers corresponding to the maximal set of commuting observables and an appropriate coordinate system.

The abstract states are "abstract" only in that an arbitrary choice necessary for a particular explicit description of it is not given. This is the same as saying that no choice of maximal set of commuting observables has been given. This is analogous to a vector space without a specified basis. Wave functions corresponding to a state are accordingly not unique. This non-uniqueness reflects the non-uniqueness in the choice of a maximal set of commuting observables. For one spin particle in one dimension, to a particular state there corresponds two wave functions, Ψ(x, Sz) and Ψ(p, Sy), both describing the same state.

  • For each choice of maximal commuting sets of observables for the abstract state space, there is a corresponding representation that is associated to a function space of wave functions.
  • Between all these different function spaces and the abstract state space, there are one-to-one correspondences (here disregarding normalization and unobservable phase factors), the common denominator here being a particular abstract state. The relationship between the momentum and position space wave functions, for instance, describing the same state is the Fourier transform.

Each choice of representation should be thought of as specifying a unique function space in which wave functions corresponding to that choice of representation lives. This distinction is best kept, even if one could argue that two such function spaces are mathematically equal, e.g. being the set of square integrable functions. One can then think of the function spaces as two distinct copies of that set.

Inner product

There is an additional algebraic structure on the vector spaces of wave functions and the abstract state space.

  • Physically, different wave functions are interpreted to overlap to some degree. A system in a state Ψ that does not overlap with a state Φ cannot be found to be in the state Φ upon measurement. But if Φ1, Φ2, … overlap Ψ to some degree, there is a chance that measurement of a system described by Ψ will be found in states Φ1, Φ2, …. Also selection rules are observed apply. These are usually formulated in the preservation of some quantum numbers. This means that certain processes allowable from some perspectives (e.g. energy and momentum conservation) do not occur because the initial and final total wave functions do not overlap.
  • Mathematically, it turns out that solutions to the Schrödinger equation for particular potentials are orthogonal in some manner, this is usually described by an integral
    where m, n are (sets of) indices (quantum numbers) labeling different solutions, the strictly positive function w is called a weight function, and δmn is the Kronecker delta. The integration is taken over all of the relevant space.

This motivates the introduction of an inner product on the vector space of abstract quantum states, compatible with the mathematical observations above when passing to a representation. It is denoted (Ψ, Φ), or in the Bra–ket notation ⟨Ψ|Φ⟩. It yields a complex number. With the inner product, the function space is an inner product space. The explicit appearance of the inner product (usually an integral or a sum of integrals) depends on the choice of representation, but the complex number (Ψ, Φ) does not. Much of the physical interpretation of quantum mechanics stems from the Born rule. It states that the probability p of finding upon measurement the state Φ given the system is in the state Ψ is

where Φ and Ψ are assumed normalized. Consider a scattering experiment. In quantum field theory, if Φout describes a state in the "distant future" (an "out state") after interactions between scattering particles have ceased, and Ψin an "in state" in the "distant past", then the quantities out, Ψin), with Φout and Ψin varying over a complete set of in states and out states respectively, is called the S-matrix or scattering matrix. Knowledge of it is, effectively, having solved the theory at hand, at least as far as predictions go. Measurable quantities such as decay rates and scattering cross sections are calculable from the S-matrix.

Hilbert space

The above observations encapsulate the essence of the function spaces of which wave functions are elements. However, the description is not yet complete. There is a further technical requirement on the function space, that of completeness, that allows one to take limits of sequences in the function space, and be ensured that, if the limit exists, it is an element of the function space. A complete inner product space is called a Hilbert space. The property of completeness is crucial in advanced treatments and applications of quantum mechanics. For instance, the existence of projection operators or orthogonal projections relies on the completeness of the space. These projection operators, in turn, are essential for the statement and proof of many useful theorems, e.g. the spectral theorem. It is not very important in introductory quantum mechanics, and technical details and links may be found in footnotes like the one that follows. The space L2 is a Hilbert space, with inner product presented later. The function space of the example of the figure is a subspace of L2. A subspace of a Hilbert space is a Hilbert space if it is closed.

In summary, the set of all possible normalizable wave functions for a system with a particular choice of basis, together with the null vector, constitute a Hilbert space.

Not all functions of interest are elements of some Hilbert space, say L2. The most glaring example is the set of functions e2πip · xh. These are plane wave solutions of the Schrödinger equation for a free particle, but are not normalizable, hence not in L2. But they are nonetheless fundamental for the description. One can, using them, express functions that are normalizable using wave packets. They are, in a sense, a basis (but not a Hilbert space basis, nor a Hamel basis) in which wave functions of interest can be expressed. There is also the artifact "normalization to a delta function" that is frequently employed for notational convenience, see further down. The delta functions themselves aren't square integrable either.

The above description of the function space containing the wave functions is mostly mathematically motivated. The function spaces are, due to completeness, very large in a certain sense. Not all functions are realistic descriptions of any physical system. For instance, in the function space L2 one can find the function that takes on the value 0 for all rational numbers and -i for the irrationals in the interval [0, 1]. This is square integrable, but can hardly represent a physical state.

Common Hilbert spaces

While the space of solutions as a whole is a Hilbert space there are many other Hilbert spaces that commonly occur as ingredients.

  • Square integrable complex valued functions on the interval [0, 2π]. The set {eint/2π, n ∈ ℤ} is a Hilbert space basis, i.e. a maximal orthonormal set.
  • The Fourier transform takes functions in the above space to elements of l2(ℤ), the space of square summable functions ℤ → ℂ. The latter space is a Hilbert space and the Fourier transform is an isomorphism of Hilbert spaces. Its basis is {ei, i ∈ ℤ} with ei(j) = δij, i, j ∈ ℤ.
  • The most basic example of spanning polynomials is in the space of square integrable functions on the interval [–1, 1] for which the Legendre polynomials is a Hilbert space basis (complete orthonormal set).
  • The square integrable functions on the unit sphere S2 is a Hilbert space. The basis functions in this case are the spherical harmonics. The Legendre polynomials are ingredients in the spherical harmonics. Most problems with rotational symmetry will have "the same" (known) solution with respect to that symmetry, so the original problem is reduced to a problem of lower dimensionality.
  • The associated Laguerre polynomials appear in the hydrogenic wave function problem after factoring out the spherical harmonics. These span the Hilbert space of square integrable functions on the semi-infinite interval [0, ∞).

More generally, one may consider a unified treatment of all second order polynomial solutions to the Sturm–Liouville equations in the setting of Hilbert space. These include the Legendre and Laguerre polynomials as well as Chebyshev polynomials, Jacobi polynomials and Hermite polynomials. All of these actually appear in physical problems, the latter ones in the harmonic oscillator, and what is otherwise a bewildering maze of properties of special functions becomes an organized body of facts. For this, see Byron & Fuller (1992, Chapter 5).

There occurs also finite-dimensional Hilbert spaces. The space n is a Hilbert space of dimension n. The inner product is the standard inner product on these spaces. In it, the "spin part" of a single particle wave function resides.

  • In the non-relativistic description of an electron one has n = 2 and the total wave function is a solution of the Pauli equation.
  • In the corresponding relativistic treatment, n = 4 and the wave function solves the Dirac equation.

With more particles, the situations is more complicated. One has to employ tensor products and use representation theory of the symmetry groups involved (the rotation group and the Lorentz group respectively) to extract from the tensor product the spaces in which the (total) spin wave functions reside. (Further problems arise in the relativistic case unless the particles are free. See the Bethe–Salpeter equation.) Corresponding remarks apply to the concept of isospin, for which the symmetry group is SU(2). The models of the nuclear forces of the sixties (still useful today, see nuclear force) used the symmetry group SU(3). In this case, as well, the part of the wave functions corresponding to the inner symmetries reside in some n or subspaces of tensor products of such spaces.

  • In quantum field theory the underlying Hilbert space is Fock space. It is built from free single-particle states, i.e. wave functions when a representation is chosen, and can accommodate any finite, not necessarily constant in time, number of particles. The interesting (or rather the tractable) dynamics lies not in the wave functions but in the field operators that are operators acting on Fock space. Thus the Heisenberg picture is the most common choice (constant states, time varying operators).

Due to the infinite-dimensional nature of the system, the appropriate mathematical tools are objects of study in functional analysis.

Simplified description

Continuity of the wave function and its first spatial derivative (in the x direction, y and z coordinates not shown), at some time t.

Not all introductory textbooks take the long route and introduce the full Hilbert space machinery, but the focus is on the non-relativistic Schrödinger equation in position representation for certain standard potentials. The following constraints on the wave function are sometimes explicitly formulated for the calculations and physical interpretation to make sense:

  • The wave function must be square integrable. This is motivated by the Copenhagen interpretation of the wave function as a probability amplitude.
  • It must be everywhere continuous and everywhere continuously differentiable. This is motivated by the appearance of the Schrödinger equation for most physically reasonable potentials.

It is possible to relax these conditions somewhat for special purposes. If these requirements are not met, it is not possible to interpret the wave function as a probability amplitude.

This does not alter the structure of the Hilbert space that these particular wave functions inhabit, but the subspace of the square-integrable functions L2, which is a Hilbert space, satisfying the second requirement is not closed in L2, hence not a Hilbert space in itself. The functions that does not meet the requirements are still needed for both technical and practical reasons.

More on wave functions and abstract state space

As has been demonstrated, the set of all possible wave functions in some representation for a system constitute an in general infinite-dimensional Hilbert space. Due to the multiple possible choices of representation basis, these Hilbert spaces are not unique. One therefore talks about an abstract Hilbert space, state space, where the choice of representation and basis is left undetermined. Specifically, each state is represented as an abstract vector in state space. A quantum state |Ψ⟩ in any representation is generally expressed as a vector

where

  • |α, ω the basis vectors of the chosen representation
  • dmω = 12...m a "differential volume element" in the continuous degrees of freedom
  • Ψ(α, ω, t) a component of the vector |Ψ⟩, called the wave function of the system
  • α = (α1, α2, ..., αn) dimensionless discrete quantum numbers
  • ω = (ω1, ω2, ..., ωm) continuous variables (not necessarily dimensionless)

These quantum numbers index the components of the state vector. More, all α are in an n-dimensional set A = A1 × A2 × ... × An where each Ai is the set of allowed values for αi; all ω are in an m-dimensional "volume" Ω ⊆ ℝm where Ω = Ω1 × Ω2 × ... × Ωm and each ΩiR is the set of allowed values for ωi, a subset of the real numbers R. For generality n and m are not necessarily equal.

Example:

  1. For a single particle in 3d with spin s, neglecting other degrees of freedom, using Cartesian coordinates, we could take α = (sz) for the spin quantum number of the particle along the z direction, and ω = (x, y, z) for the particle's position coordinates. Here A = {−s, −s + 1, ..., s − 1, s} is the set of allowed spin quantum numbers and Ω = R3 is the set of all possible particle positions throughout 3d position space.
  2. An alternative choice is α = (sy) for the spin quantum number along the y direction and ω = (px, py, pz) for the particle's momentum components. In this case A and Ω are the same as before.

The probability density of finding the system at time at state |α, ω is

The probability of finding system with α in some or all possible discrete-variable configurations, DA, and ω in some or all possible continuous-variable configurations, C ⊆ Ω, is the sum and integral over the density,

Since the sum of all probabilities must be 1, the normalization condition

must hold at all times during the evolution of the system.

The normalization condition requires ρ dmω to be dimensionless, by dimensional analysis Ψ must have the same units as (ω1ω2...ωm)−1/2.

Ontology

Whether the wave function really exists, and what it represents, are major questions in the interpretation of quantum mechanics. Many famous physicists of a previous generation puzzled over this problem, such as Schrödinger, Einstein and Bohr. Some advocate formulations or variants of the Copenhagen interpretation (e.g. Bohr, Wigner and von Neumann) while others, such as Wheeler or Jaynes, take the more classical approach and regard the wave function as representing information in the mind of the observer, i.e. a measure of our knowledge of reality. Some, including Schrödinger, Bohm and Everett and others, argued that the wave function must have an objective, physical existence. Einstein thought that a complete description of physical reality should refer directly to physical space and time, as distinct from the wave function, which refers to an abstract mathematical space.

List of human positions

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