We are accustomed to describe space as being of three dimensions, and time as being of one dimension. As a matter of fact, both space and time are “ideas,” and not immediate sense-perceptions. We perceive matter; we then infer a universal continuum filled by it, which we call space. If we had no knowledge of matter, we should have no conception of space. Similarly in the case of time: we perceive one event following another, and we then invent a continuum which we call time, as an abstraction based on the sequence of events. We do not see space, and we do not see time. They are not real things, in the sense that matter is real, and that events are real. They are products of imagination: useful enough in common life, but misleading when we try to look on the universe as a whole, free from the artificial divisions and landmarks which we introduce into it for practical convenience. Hence it is perhaps not so surprising after all that in certain highly transcendental investigations, these artificial divisions should cease to be a convenience, and become a hindrance.
Take for instance our conception of time. It differs from our conception of space in that it has only one dimension. In space, there is a right and left, an up and down, a before and after. But in time there is only before and after. Why should there be this limitation of the time-factor? Merely because that is the verdict of all our human experience. But is our human experience based on a sufficiently broad foundation to enable us to say that, under all conditions and in all parts of the universe, there can be only one time-direction? May not our belief in the uniformity of time be due to the uniformity of the motion of all observers on the earth? Such in fact is the postulate of relativity. We now believe that, at velocities very different from our own, the standard of time would also be different from ours. From our point of view, that different standard of time would not be confined to the single direction fore and aft, as we know it, but would also have in it an element of what we might call right and left. True, it would still be of only one dimension, but its direction would differ from the direction of our time. It would still run like a thread through the universe, but not in the direction which we call straight forward. It would have a slant in it, and the angle of the slant depends upon the velocity of motion. It does not follow that because we are all traveling in the same direction down the stream of time, therefore that stream can only flow in the direction which we know. “Before” and “after” are expressions which, like right and left, depend upon our personal situation. If we were differently situated, if to be precise we were moving at very high velocity, we should, so to speak, be facing in a new direction and “before” and “after” would imply a different direction of progress from that with which we are now familiar.
The World of Reality
But, after all, the objective universe is the same old universe however fast we are moving about in it, and whatever way we are facing. These details merely determine the way we divide it up into space and time. The universe is not affected by any arbitrary lines which we draw through it for our personal convenience. For practical purposes, we ascribe to it four dimensions, three in space and one in time. Clearly if the time direction is altered, all dimensions both of space and time must have different readings. If, for instance, the time direction slopes away to the left, as compared with ours, then space measurements to right and left must be correspondingly altered. An analogy will simplify the matter.
Suppose we desire to reach a point ten miles off in a roughly northeasterly direction. We might do so by walking six miles due east and then eight miles due north. We should then be precisely ten miles from where we started. But suppose our compass were out of order, so that its north pole pointed somewhat to the west of north. Then in order to get to our destination, we might have to walk seven miles in the direction which we thought was east, and a little more than seven miles in the direction which we thought was north. We should then reach the same point as before. Both observers have walked according to their lights, first due east and then due north, and both have reached the same point: the one observer is certain that the finishing point is six miles east of the starting-point, while the other is sure it is seven miles.
Now we on the earth are all using a compass which points in the same direction as regards time. But other observers, on bodies moving with very different velocity, have a compass in which the time-direction is displaced as compared with ours. Hence our judgments of distances will not be alike. In our analogy, the northerly direction corresponds to time, and the easterly direction to space; and so long as we use the same compass we do not differ in our measurements of distances. But for any one who has a different notion of the time-direction, not only time intervals but space distances will be judged differently.
In short, the universe is regarded as a space-time continuum of four dimensions. A “point” in space-time is called an “event”—that which occurs at a specified moment and at a specified place. The distance between two points in space-time is called their “interval.” All observers will agree as to the magnitude of any interval, since it is a property of the objective universe; but they will disagree as to its composition in space and time separately. In short, space and time are relative conceptions; their relativity is a necessary consequence of the relativity of motion. The paradox named at the outset is overcome; for the two observers measuring the velocity of the light produced as they passed one another, were using different units of space and time. And hence emerges triumphant the Special Principle of Relativity, which states that the laws of nature are the same for all observers, whether they are in a state of rest or of uniform motion in a straight line.