Chien-Shiung Wu (1912–1997) is often referred to as “the Chinese Marie Curie” even though she conducted most of her research in the US. She is best known for her discovery of the non-conservation of parity for weakly interacting particles – a finding for which she is widely regarded as having been passed over for the 1957 Nobel Prize in Physics. Seven years earlier, though, in a one-page letter to Physical Review, Wu and her graduate student also quietly reported what has come to be understood as the first conclusive evidence of entangled photons. Twenty years later, as quantum foundations research emerged from shadow, Wu revisited her 1949 experiment with a more refined approach. Wu shared the new results with Stuart Freedman, a collaborator of John Clauser. Clauser et al. would rigorously critique Wu’s experiments through at least 1978. In 2022, the Nobel Committee honored Clauser, Alain Aspect, and Anton Zeilinger, each of whom had produced increasingly convincing proof of entanglement beginning in the 1970s. Wu’s foundational work from almost seventy years earlier, however, was not mentioned. This chapter aims to help bring Wu’s entangled photons back into the light.

Laura M. Chalk (later, Laura Rowles, 1904−1996) was the first woman to complete a PhD in physics at McGill University in Montreal, Canada. Her doctoral research on the quantum phenomenon called the Stark effect, under the supervision of J. Stuart Foster, produced the earliest experimental test of Erwin Schrödinger’s wave mechanics. After a brief stint as a postdoctoral fellow at King’s College London, she chose to return home and dedicate herself to teaching and marriage. This paper aims to fully recover Chalk’s work and explore why the Foster−Chalk experiment was overlooked in physics historiography. It considers the Stark effect’s significance in quantum physics and the impact of gender on her personal trajectory. Shaped by personal choice, systemic discrimination, and acceptance of societal norms, Chalk Rowles’ story highlights the paradoxes faced by women in a culturally disembodied yet male-dominated field, and reflects broader themes of gender and identity in the history of women in physics.

This chapter gives an overview of the different topics covered in the book. As an outlook, we also share our view on potential exciting directions.

This chapter investigates Shelley’s fascination with issues of communication, especially his engagement with concepts of action at a distance, “the action of one object on another regardless of the presence or absence of an intervening medium” (Oxford English Dictionary). Shelley’s attempts to overcome distances of space and time were a feature of his correspondence, especially during his years in Italy. Action at a distance also informs his representation of a materialized physical universe in early works like Queen Mab (1813) and provides a foundation for his later accounts of political communication in The Mask of Anarchy (1819). I suggest that Shelley’s account of unmediated action at a distance coalesces with more recent treatments of matter and mediation in quantum physics and especially in Karen Barad’s account of material entanglements in which “matter [is] a dynamic and shifting entanglement of relations, rather than a property of things.” Shelley’s poetry itself functions as a form of Baradian apparatus with the facility to offer “agential cuts,” providing moments of insight within intra-active material systems. In these poems, Shelley presents the universe as one continuous material system, which enables unmediated communication across any distance, and which at times of political crisis enables instantaneous solidarity and resistance.

This chapter examines the influence that Kuhn's involvement in the history of quantum mechanics project had on his career, and his relationship with historians of science.

Many have difficulties understanding what Kuhn meant when he spoke of “world change” due to revolutions. I reconstruct the historical path in which the idea emerged that reality is not something purely object-sided. The path starts with Copernicus’ new planetary system. The motions of the Sun and the planets, previously seen as purely object-sided, were now seen as containing genetically subject-sided contributions. A similar process, also at the center of the constitution of modern science, was the introduction of secondary qualities in the seventeenth century. In these historical processes, the reality status of something, whose reality seemed beyond doubt, changed dramatically. Philosophical reflection of such processes culminates in Kant’s critical philosophy. Ever since, this kind of “post-Copernican thinking” has been an indispensable part of the Western intellectual tradition, and it surfaced in the development of special relativity and quantum mechanics. I argue that Kuhn is continuing this tradition. Understanding this genealogy may make Kuhn’s metaphysics accessible to those realists who maintain that talk of genetically subject-sided contributions to reality is utterly inconsistent.

This chapter provides a sympathetic portrayal of Carl Jung, without glossing over his shortcomings and transgressions. It also explores the backgrounds, mindset, and aspirations of Jung and Freud that led to their attraction to each other, and ultimately their conflicts and the near-disastrous dissolution of their partnership. The chapter also covers the influences Otto Gross, Jung’s multi-year struggles with a near-psychotic state, his process of recovery, his exploration of various mystic traditions on the one hand, and the overlap between his thoughts and quantum physics on the other. It ends with a brief description of Jung’s influences on various new age and modern self-help movements. The chapter also discusses Jung’s complicated relationships with Sabina Spielrein, Toni Wolff, and his wife, Emma Jung, linking his attractions and attachments to major “anima” figures in his adult life with his lonely childhood, the deprivation of maternal attention, and his disappointments with a weak father.