Every good story deserves a happy ending. After all, nobody wants to be left with frustration—especially during the holidays! So, on this cheerful Christmas Day, I bring you the happy conclusion to the journey we embarked on in Part 28.
If you recall, I ended that post with a bit of a cliffhanger:
It would be cruel of me to ask the Reader, on Sunday, two days before Christmas Eve, to prove that, in fact, we have
R(A) = L(A)',
L(A) = R(A)'.
So, I leave the proof for the next post. But, perhaps it is not so cruel to ask the following
Exercise 5. Show that L(A)∩R(A) = C, where C denotes here the algebra of cI, where c is a complex number and I is the identity matrix.
Now, I must confess—despite my best intentions, I may have accidentally channeled a little too much academic spirit right before the holidays. As Elvis Presley, a favorite in our home, would croon, “Don’t be cruel.” But cruel I was, unintentionally!
Thankfully, Saša rose to the challenge with some impressive attempts to crack the commutator identities. In mathematics, as in life, there’s often more than one way to reach the truth, and this case is no exception. Today, we’ll use some “baby tools” to tackle this “baby theorem,” leaving the more advanced approaches to grown-up textbooks like A.W. Knapp's Advanced Algebra (see Lemma 2.45).
Lemma 2.45. Let B be a finite-dimensional simple algebra over a field F, and
write V for the algebra B considered as a vector space. For b in B and v in V ,
define members l(b) and r(b) of EndF (V ) by l(b)v = bv and r(b)v = vb. Then
the centralizer in EndF (V ) of l(B) is r(B).
So, let’s unwrap this mathematical gift and bring our story to a festive close!
I used the term "commutant" instead of "centralizer". From what I know those dealing with infinite-dimensional algebra (C* and von Neumann) use the term "commutant", those who deal mainly with finite-dimensional cases (pure algebra, no topology) use the term "centralizer". The proof in the advanced algebra book is not that "instant" and uses previous lemmas. Here is a simple proof that I have produced for our baby case.
Proof (of R(A) = L(A)')
We already know that R(A) ⊂ L(A)', therefore it is enough to show that L(A)' ⊂ R(A). So, let X be an operator in End(A), and assume that X commutes with L(u) for all u in A. We want to show that then X is necessarily in R(A). I will use Latin indices Wm,n,... instead of μ, ν as in the previous post. We know that X = xmn LmRn. Let us write L(u) = upLp. Then [X,L(u)]=0 reads as
0 = upxmn [ Lp, Lm ] Rn.
We used the fact that L's and R's commute.
Now, what do we know about the commutators Lp, Lm ]? We know that L is a representation of A in End(A). We have defined Lp as L(ep), where ei (i=1,2,3) is an orthonormal basis in V, and e4=1. Since L is a representation, we have
[Lp,Lm]= L( [ep,em]).
Exercise 1. Make sure that you really know why is it so. Since er form a basis in A, the commutator
[ep,em] is a linear combination of er. We write it as
[ep,em] = cpmr er.
The constants are called the structure constants of the Lie algebra. Now,
L([ep,em]) = cpmr L(er) = cpmr Lr.
Therefore
0 = cpmr upxmn Lr Rn
for all u.
What do we know about the structure constants cpmr ? If p or m = 4, the structure constants are 0, because e4=1 commutes with every other basis vector. Thus the sums over p and m run, in fact, only through j,k = 1,2,3. On the other hand e1e2= - e2e1 = ie3 etc. Thus [e1,e2] = 2ie3 etc. While [e1,e1]=[e2,e2]=[e3,e3]=0.Therefore
[ej,ek] = 2i εjkl el.
So, we have
0 = 2i εpmr upxmn Lr Rn
where p,m,r run only through 1,2,3. We know that LrRn are linearly independent, therefore
εpmr upxmn = 0. And this is true for any u, therefore
0 = εpmrxmn ,
for all p,r = 1,2,3. To show that, for instance, x1n =0, we choose p=2,r=3. We deduce this way that xmn=0 for m=1,2,3. The only possibly non-vanishing xmn are x4n. They stand in front of L4Rn . But L4 is the identity. QED.
So, we are done. It was technical, but rather straightforward, and not scary at all - once you overcome the fear of flying!
I used the term "representation". Anna used it too in the comment under the previous post, when talking about the scary Shur's lemma. So, here comes the exercise that should help in overcoming the fear of flying:
Exercise 2: Is the representation L reducible or irreducible?
Exercise 3. Let ✶ denote the map from A to A defined by ✶(u) = u*. Then ✶ is real-linear, but complex anti-linear. Thus it is not an element of End(A), because by End(A) we have denoted the algebra of complex linear operators on A. Show that
L(u) = ✶∘R(u*)∘✶
Hint: don't be scared of flying. First try to understand what it is that you are supposed to prove. It only looks scary.
The representation L is irreducible because the algebra A is a simple algebra, and L acts on the A according to its structure, with no possibility of decomposition into smaller parts.
ReplyDeleteWhat does "simple algebra" mean, as our Cl(V), that is A, does not look so simple to me, but a rather complex and rich in sort of additional structures? And how does that simpleness coupled with L acting according to its structure (what does that mean in our context?) on it, lead to L not being possible to decompose into smaller parts?
DeleteA “simple algebra” is one with no nontrivial ideals and a trivial center (elements commuting with all others are scalar multiples of the identity). Although A=Cl(V) appears rich in additional structures (basis, involution, scalar product), these do not contradict its simplicity. The simplicity ensures that A cannot be decomposed into smaller invariant subspaces under left multiplication L(u), as any such subspace would correspond to an ideal in A. This directly implies L is irreducible, preserving the structure of A without decomposition. And it seems to me that this is how it appears in the case of A, if I understand the definition correctly.
DeleteThank you for the explanation.
DeleteAs we haven't yet touched in real sense the concepts of ideals and center, neither trivial nor nontrivial, through this series of posts here, if my memory serves me well, it appears on the first glance like somebody brought heavy artillery to our little learning ground, but it's managable and adaptable.
So, even if we switched from 8 dimensional real algebra to 4 dimensional complex one, with a help of recognizing relationships to quaternions or biquaternions, does not change the "simplicity" of our algebra at hands?
@Saša "As we haven't yet touched in real sense the concepts of ideals "
DeleteWe will get there soon. Right now we are waiting for Anna to show up with her Shur's lemma.
@Saša
DeleteThank you for your insight! When we move from the real to the complex case, the algebra effectively transforms its representation (e.g., quaternions to biquaternions), but the fundamental property of having no nontrivial ideals remains unchanged.
You can take a look here: https://en.wikipedia.org/wiki/Central_simple_algebra
Thank you.
Delete@Ark
Understood.
As a friend would say: patience, perseverance and rational use of energy.
Since er form a basis in A -> Since e^r form a basis in A
ReplyDelete"Exercise 3. Let ✶ denote the map from A to A defined by ✶(u) = u*. Then ✶ is real-linear, but complex anti-linear. Thus it is not an element of End(A), because by End(A) we have denoted the algebra of complex linear operators on A. Show that
ReplyDeleteL(u) = ✶∘R(u*)∘✶"
We want to show that the left multiplication operator L(u) defined as:
L(u)v=uv for u,v ∈ A
is equivalent to the operator resulting from the composition:
L(u)v=✶∘R(u*)∘✶(v).
So we take the right side: ✶∘R(u^∗)∘✶(v) and we want to check if this will be the same as L(u)v.
From definition we have that: ✶(v) = v* (This works for u, so also for v).
Further:
R(u*)(v*) = (v*)(u*)
✶(v*)(u*) = (v*)(u*)*
(v*)(u*)* = uv (from properties of involution).
And this is exactly the definition of L(u)v, so I guess that was the point.
An idea occurred to me. This idea suggests a mathematical framework that extends algebraic structures with anti-linear operators to model dynamic processes of consciousness, inspired by the work of Król and Schumann: J. Król and A. Schumann, The formal layer of {brain and mind} and emerging consciousness in physical systems, “Foundations of Science”, 2023. [Online]. Available: https://doi.org/10.1007/s10699-023-09937-6.
ReplyDeleteLet A represent an algebraic structure with elements u ∈ A and an anti-linear operator ⋆:A→A The development focuses on incorporating dynamic transformations that align with their model of layered structures in spacetime and consciousness.
The first step is defining the representation space of A as a collection of models M in Zermelo-Fraenkel set theory (ZFC). These models can represent localised "conscious states" or "perspectives" within the broader system, analogous to the ZFC-inhomogeneous systems described by Król and Schumann.
Next, the anti-linear operator ⋆ is extended to a time-dependent operator ⋆t(u) = e^{iλt}u^∗ where t symbolises the evolution of time within the structure. This extension introduces a dynamic element to the operator, capturing temporal changes in states of consciousness.
The operator L(u)=⋆t∘R(u^∗) is then analysed as a dynamic relation between different "states of consciousness." Here, R(u^*) represents a right multiplication operator, and the composition with ⋆_t introduces a symmetry transformation tied to time evolution. This dynamic operator can be interpreted as a formal representation of how states within a conscious system interact and transform over time, reflecting the relational and layered nature of consciousness as posited by Król and Schumann.
This framework aligns with their idea of consciousness as emerging from interactions within formal systems, where models interact dynamically with external stimuli and each other. By incorporating time-dependent anti-linear operators, this approach bridges abstract algebraic structures and the temporal dynamics crucial to understanding consciousness.
This could be interesting as the start of something good. Although it is not enough yet, but these algebras are quite inspiring...
Well, to have a common ground for a discussion, how do you define consciousness for starters?
DeleteAh, this is a very hard question! This is one of the most important questions in my life, and perhaps even the most important.
DeleteConsciousness is a profound and enigmatic phenomenon often defined as the subjective experience of being aware, encompassing what Thomas Nagel described as “what it is like” to experience something. This qualitative nature of phenomena, such as perception, thought, and emotion, challenges reductionist approaches. The “hard problem” of consciousness, as articulated by David Chalmers, probes why and how subjective experiences arise from physical processes (I think this problem is not fully well posed, due to the fact that it implies as if consciousness is secondary to physicalism, and I think this is not the case), revealing a persistent explanatory gap that remains unresolved. Attempts to address this issue span diverse frameworks, including quantum mechanics, panpsychism, and mathematical modelling, each offering insights yet grappling with limitations.
Quantum mechanics has inspired numerous theories attempting to link physical reality with consciousness. Eugene Wigner proposed that consciousness collapses the wavefunction, suggesting that observation by a conscious agent resolves quantum indeterminacies. While revolutionary, this idea has been criticised for introducing dualism without providing a clear mechanism for interaction between mind and matter. Similarly, Penrose and Hameroff’s Orch-OR theory ties consciousness to quantum coherence in neural microtubules, with gravitationally induced collapse serving as the mechanism for transitioning quantum potentialities into conscious states. Although this model intriguingly connects quantum mechanics with neural substrates, it has faced significant challenges due to the rapid decoherence times in biological systems, as highlighted by critics such as Max Tegmark and Christof Koch.
Irwin’s self-simulation hypothesis shifts the discourse toward panpsychism and informational paradigms. This model envisions the universe as a self-referential system where consciousness is both the origin and the product of recursive informational processes. By leveraging principles of efficient language, it proposes that reality optimally organises itself through nested hierarchies of information. While conceptually provocative, the hypothesis remains speculative - there is a lack of empirical possibilities to validate it.
Panpsychism broadly posits that consciousness is a fundamental property of matter, present in all entities to varying degrees. This perspective resonates with traditional Neoplatonic views, which conceive of reality as a hierarchical emanation from a singular, unifying principle. Such metaphysical frameworks align with the dual-aspect monism explored by Król and Schumann, who employ set-theoretic and mathematical tools to model consciousness as an interplay of layered structures within spacetime. Their use of Zermelo-Fraenkel set theory to describe consciousness as a multiscalar phenomenon highlights the potential of formal systems to capture the relational and structural aspects of conscioussness.
To be continued...
Continuation:
DeleteA notable trend in consciousness studies is the move from biologically rooted approaches toward abstract mathematical and categorical models. Category theory, particularly its focus on relational structures and quotient categories could be - in my opinion - a promising framework for understanding the emergent and interdependent properties of consciousness. Topos theory, with its ability to unify geometric and logical perspectives, offers a robust mathematical language for exploring the interplay between consciousness, time, and fundamental physical laws. Some researchers propose that these abstract tools could provide the basis for describing how consciousness interacts with temporal and gravitational phenomena, connecting it to theories of spacetime and quantum gravity.
Ultimately, while quantum mechanics, panpsychism, and mathematical models each illuminate different facets of consciousness, they face significant challenges in addressing its full complexity. The abstraction inherent in mathematical frameworks, such as category theory and topoi, hints at promising directions for integrating disparate insights. These approaches suggest that consciousness may be deeply tied to the relational structure of reality itself, potentially involving interactions between time, gravity, and informational hierarchies. However, the elusive nature of subjective experience and the difficulty of empirical validation underscore the need for interdisciplinary collaboration to further advance this field.
In my private opinion, the way to explain consciousness is through very abstract mathematics, the kind that Polish researcher Michał Heller calls mathematics with a capital “M.” These are very complicated structures, and at a certain level almost everything becomes blurred. Just as algebra has some connection to physical reality, some of these structures are actually completely outside the known world and outside intuition...
Relational and categorical approaches also have their dark sides, such as the problem of computer functionalism, etc. In the end, there are various forms of dualism or pluralism that may be possible to describe using these categories and topoi, but nevertheless I discuss this quite extensively and with many people, and so far I have not obtained results that are satisfactory to me. I also suppose that there is some non-obvious connection linking consciousness, time, gravity and information. The space of states in quantum mechanics, and classical space, there are some interesting transitions, EEQT is also one of the more interesting approaches to this kind of problem, as well as to the mind-body problem.
I think it is impossible to abstract consciousness and study it separately from other aspects of reality, I consider it to be the foundation of reality, and I also believe that the time-bound mind causes many difficulties involving its study. But I could write about this for a very long time. I'm currently writing a review article on consciousness from the perspective of quantum information science, then I'm going to analyze some mathematical structures to deal with it, but that will be a lot of work for many years.
I don't even know if describing consciousness at all is possible, if it can be captured formally, if only because of the so-called limiting theorems in mathematical logic, which in general speak of certain limitations of any formal systems. I currently have a paper on them in review, but this paper was not directly about consciousness, but in general about the possibility of expressing certain issues using formal languages.
If I could answer the question of what consciousness is I could die. In fact, time and consciousness are my greatest fascinations. And in addition, time and consciousness seem to be inextricably linked… So I think this is one of the biggest mysteries in the world and solving it requires something more, much more than knowledge or the ability to operate on certain structures.