intelligent life
Cosmic Quandaries
Q & A about the universe.
American Scientist, 2004
Interview with American Scientist, the magazine of Sigma Xi, the scientific research society, about cosmic origins.
Conversation About Our Origins, July 2004

A conversation about the origins of the universe, life on Earth and in the cosmos, and a few of the astrophysical challenges confronting scientists today.
The Tonight Show with Jay Leno, January 19, 2009
Discussion of Pluto, Apophis, and life on Mars.
The Cosmic Perspective
Universe: The 100th Essay
by Neil deGrasse Tyson
From Natural History Magazine, April 2007
Of all the sciences cultivated by mankind, Astronomy is acknowledged to be, and undoubtedly is, the most sublime, the most interesting, and the most useful. For, by knowledge derived from this science, not only the bulk of the Earth is discovered . . . ; but our very faculties are enlarged with the grandeur of the ideas it conveys, our minds exalted above [their] low contracted prejudices.
— James Ferguson, Astronomy Explained Upon Sir Isaac Newton’s Principles, And Made Easy To Those Who Have Not Studied Mathematics (1757)
Long before anyone knew that the universe had a beginning, before we knew that the nearest large galaxy lies two and a half million light-years from Earth, before we knew how stars work or whether atoms exist, James Ferguson's enthusiastic introduction to his favorite science rang true. Yet his words, apart from their eighteenth-century flourish, could have been written yesterday.
But who gets to think that way? Who gets to celebrate this cosmic view of life? Not the migrant farmworker. Not the sweatshop worker. Certainly not the homeless person rummaging through the trash for food. You need the luxury of time not spent on mere survival. You need to live in a nation whose government values the search to understand humanity's place in the universe. You need a society in which intellectual pursuit can take you to the frontiers of discovery, and in which news of your discoveries can be routinely disseminated. By those measures, most citizens of industrialized nations do quite well.
Yet the cosmic view comes with a hidden cost. When I travel thousands of miles to spend a few moments in the fast-moving shadow of the Moon during a total solar eclipse, sometimes I lose sight of Earth.
When I pause and reflect on our expanding universe, with its galaxies hurtling away from one another, embedded within the ever-stretching, four-dimensional fabric of space and time, sometimes I forget that uncounted people walk this Earth without food or shelter, and that children are disproportionately represented among them.
When I pore over the data that establish the mysterious presence of dark matter and dark energy throughout the universe, sometimes I forget that every day—every twenty-four-hour rotation of Earth—people kill and get killed in the name of someone else's conception of God, and that some people who do not kill in the name of God kill in the name of their nation's needs or wants.
When I track the orbits of asteroids, comets, and planets, each one a pirouetting dancer in a cosmic ballet choreographed by the forces of gravity, sometimes I forget that too many people act in wanton disregard for the delicate interplay of Earth's atmosphere, oceans, and land, with consequences that our children and our children’s children will witness and pay for with their health and well-being.
And sometimes I forget that powerful people rarely do all they can to help those who cannot help themselves.
I occasionally forget those things because, however big the world is—in our hearts, our minds, and our outsize atlases—the universe is even bigger. A depressing thought to some, but a liberating thought to me.
Consider an adult who tends to the traumas of a child: a broken toy, a scraped knee, a schoolyard bully. Adults know that kids have no clue what constitutes a genuine problem, because inexperience greatly limits their childhood perspective.
As grown-ups, dare we admit to ourselves that we, too, have a collective immaturity of view? Dare we admit that our thoughts and behaviors spring from a belief that the world revolves around us? Apparently not. And the evidence abounds. Part the curtains of society's racial, ethnic, religious, national, and cultural conflicts, and you find the human ego turning the knobs and pulling the levers.
Now imagine a world in which everyone, but especially people with power and influence, holds an expanded view of our place in the cosmos. With that perspective, our problems would shrink—or never arise at all—and we could celebrate our earthly differences while shunning the behavior of our predecessors who slaughtered each other because of them.
Back in February 2000, the newly rebuilt Hayden Planetarium featured a space show called Passport to the Universe,
which took visitors on a virtual zoom from New York City to the edge of the cosmos. En route the audience saw Earth, then the solar system, then the 100 billion stars of the Milky Way galaxy shrink to barely visible dots on the planetarium dome.
Within a month of opening day, I received a letter from an Ivy League professor of psychology whose expertise was things that make people feel insignificant. I never knew one could specialize in such a field. The guy wanted to administer a before-and-after questionnaire to visitors, assessing the depth of their depression after viewing the show. Passport to the Universe,
he wrote, elicited the most dramatic feelings of smallness he had ever experienced.
How could that be? Every time I see the space show (and others we've produced), I feel alive and spirited and connected. I also feel large, knowing that the goings-on within the three-pound human brain are what enabled us to figure out our place in the universe.
Allow me to suggest that it's the professor, not I, who has misread nature. His ego was too big to begin with, inflated by delusions of significance and fed by cultural assumptions that human beings are more important than everything else in the universe.
In all fairness to the fellow, powerful forces in society leave most of us susceptible. As was I . . . until the day I learned in biology class that more bacteria live and work in one centimeter of my colon than the number of people who have ever existed in the world. That kind of information makes you think twice about who—or what—is actually in charge.
From that day on, I began to think of people not as the masters of space and time but as participants in a great cosmic chain of being, with a direct genetic link across species both living and extinct, extending back nearly 4 billion years to the earliest single-celled organisms on Earth.
I know what you're thinking: we're smarter than bacteria.
No doubt about it, we're smarter than every other living creature that ever walked, crawled, or slithered on Earth. But how smart is that? We cook our food. We compose poetry and music. We do art and science. We're good at math. Even if you're bad at math, you're probably much better at it than the smartest chimpanzee, whose genetic identity varies in only trifling ways from ours. Try as they might, primatologists will never get a chimpanzee to learn the multiplication table or do long division.
If small genetic differences between us and our fellow apes account for our vast difference in intelligence, maybe that difference in intelligence is not so vast after all.
Imagine a life-form whose brainpower is to ours as ours is to a chimpanzee's. To such a species our highest mental achievements would be trivial. Their toddlers, instead of learning their ABCs on Sesame Street, would learn multivariable calculus on Boolean Boulevard. Our most complex theorems, our deepest philosophies, the cherished works of our most creative artists, would be projects their schoolkids bring home for Mom and Dad to display on the refrigerator door. These creatures would study Stephen Hawking (who occupies the same endowed professorship once held by Newton at the University of Cambridge) because he's slightly more clever than other humans, owing to his ability to do theoretical astrophysics and other rudimentary calculations in his head.
If a huge genetic gap separated us from our closest relative in the animal kingdom, we could justifiably celebrate our brilliance. We might be entitled to walk around thinking we're distant and distinct from our fellow creatures. But no such gap exists. Instead, we are one with the rest of nature, fitting neither above nor below, but within.
Need more ego softeners? Simple comparisons of quantity, size, and scale do the job well.
Take water. It's simple, common, and vital. There are more molecules of water in an eight-ounce cup of the stuff than there are cups of water in all the world's oceans. Every cup that passes through a single person and eventually rejoins the world’s water supply holds enough molecules to mix 1,500 of them into every other cup of water in the world. No way around it: some of the water you just drank passed through the kidneys of Socrates, Genghis Khan, and Joan of Arc.
How about air? Also vital. A single breathful draws in more air molecules than there are breathfuls of air in Earth's entire atmosphere. That means some of the air you just breathed passed through the lungs of Napoleon, Beethoven, Lincoln, and Billy the Kid.
Time to get cosmic. There are more stars in the universe than grains of sand on any beach, more stars than seconds have passed since Earth formed, more stars than words and sounds ever uttered by all the humans who ever lived.
Want a sweeping view of the past? Our unfolding cosmic perspective takes you there. Light takes time to reach Earth's observatories from the depths of space, and so you see objects and phenomena not as they are but as they once were. That means the universe acts like a giant time machine: the farther away you look, the further back in time you see—back almost to the beginning of time itself. Within that horizon of reckoning, cosmic evolution unfolds continuously, in full view.
Want to know what we're made of? Again, the cosmic perspective offers a bigger answer than you might expect. The chemical elements of the universe are forged in the fires of high-mass stars that end their lives in stupendous explosions, enriching their host galaxies with the chemical arsenal of life as we know it. The result? The four most common chemically active elements in the universe—hydrogen, oxygen, carbon, and nitrogen—are the four most common elements of life on Earth. We are not simply in the universe. The universe is in us.
Yes, we are stardust. But we may not be of this Earth. Several separate lines of research, when considered together, have forced investigators to reassess who we think we are and where we think we came from.
First, computer simulations show that when a large asteroid strikes a planet, the surrounding areas can recoil from the impact energy, catapulting rocks into space. From there, they can travel to—and land on—other planetary surfaces. Second, microorganisms can be hardy. Some survive the extremes of temperature, pressure, and radiation inherent in space travel. If the rocky flotsam from an impact hails from a planet with life, microscopic fauna could have stowed away in the rocks' nooks and crannies. Third, recent evidence suggests that shortly after the formation of our solar system, Mars was wet, and perhaps fertile, even before Earth was.
Those findings mean it's conceivable that life began on Mars and later seeded life on Earth, a process known as panspermia. So all earthlings might—just might—be descendants of Martians.
Again and again across the centuries, cosmic discoveries have demoted our self-image. Earth was once assumed to be astronomically unique, until astronomers learned that Earth is just another planet orbiting the Sun. Then we presumed the Sun was unique, until we learned that the countless stars of the night sky are suns themselves. Then we presumed our galaxy, the Milky Way, was the entire known universe, until we established that the countless fuzzy things in the sky are other galaxies, dotting the landscape of our known universe.
Today, how easy it is to presume that one universe is all there is. Yet emerging theories of modern cosmology, as well as the continually reaffirmed improbability that anything is unique, require that we remain open to the latest assault on our plea for distinctiveness: multiple universes, otherwise known as the multiverse,
in which ours is just one of countless bubbles bursting forth from the fabric of the cosmos.
The cosmic perspective flows from fundamental knowledge. But it's more than just what you know. It's also about having the wisdom and insight to apply that knowledge to assessing our place in the universe. And its attributes are clear:
- The cosmic perspective comes from the frontiers of science, yet it's not solely the province of the scientist. The cosmic perspective belongs to everyone.
- The cosmic perspective is humble.
- The cosmic perspective is spiritual—even redemptive—but not religious.
- The cosmic perspective enables us to grasp, in the same thought, the large and the small.
- The cosmic perspective opens our minds to extraordinary ideas but does not leave them so open that our brains spill out, making us susceptible to believing anything we're told.
- The cosmic perspective opens our eyes to the universe, not as a benevolent cradle designed to nurture life but as a cold, lonely, hazardous place.
- The cosmic perspective shows Earth to be a mote, but a precious mote and, for the moment, the only home we have.
- The cosmic perspective finds beauty in the images of planets, moons, stars, and nebulae but also celebrates the laws of physics that shape them.
- The cosmic perspective enables us to see beyond our circumstances, allowing us to transcend the primal search for food, shelter, and sex.
- The cosmic perspective reminds us that in space, where there is no air, a flag will not wave—an indication that perhaps flag waving and space exploration do not mix.
- The cosmic perspective not only embraces our genetic kinship with all life on Earth but also values our chemical kinship with any yet-to-be discovered life in the universe, as well as our atomic kinship with the universe itself.
At least once a week, if not once a day, we might each ponder what cosmic truths lie undiscovered before us, perhaps awaiting the arrival of a clever thinker, an ingenious experiment, or an innovative space mission to reveal them. We might further ponder how those discoveries may one day transform life on Earth.
Absent such curiosity, we are no different from the provincial farmer who expresses no need to venture beyond the county line, because his forty acres meet all his needs. Yet if all our predecessors had felt that way, the farmer would instead be a cave dweller, chasing down his dinner with a stick and a rock.
During our brief stay on planet Earth, we owe ourselves and our descendants the opportunity to explore—in part because it's fun to do. But there's a far nobler reason. The day our knowledge of the cosmos ceases to expand, we risk regressing to the childish view that the universe figuratively and literally revolves around us. In that bleak world, arms-bearing, resource-hungry people and nations would be prone to act on their low contracted prejudices.
And that would be the last gasp of human enlightenment—until the rise of a visionary new culture that could once again embrace the cosmic perspective.
Astrophysicist Neil deGrasse Tyson is the Frederick P. Rose Director of New York City's Hayden Planetarium at the American Museum of Natural History. His most recent book, Death by Black Hole: And Other Cosmic Quandaries (W.W. Norton, 2007), is a collection of his favorite Natural History essays from the past dozen years.
NOVA ScienceNOW, October 7, 2005
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NOVA scienceNOW, Commenting on how the laws of physics constrains the size of life in the universe (2005).
SETI's Are We Alone? December 12, 2004
SETI Institute's Are We Alone radio interview in December, 2004, about NOVA Origins and what it's like to run the Hayden Planetarium.
Intelligent Life?
What would aliens conclude about intelligent life on our planet if they picked up our broadcast signals?
Aired: July 23, 2008 (1:55)
The Colbert Report, April 30, 2007
The Search for Life in the Universe
by Neil deGrasse Tyson
From Natural History Magazine, September 1996
Published under the title Is Anyone Out There Like Us?
The recent discovery of about half a dozen planets around stars other than the Sun has triggered tremendous public interest. Attention was driven not so much by the discovery of extra-solar planets, but by the prospect of them hosting intelligent life. In any case, the media frenzy that followed was somewhat out of proportion with the events. Why? Because planets cannot be all that rare in the universe if the Sun happens to have a bunch of them. Also, the newly discovered planets are all oversized gaseous giants that resemble Jupiter, which means no convenient surface exists upon which life as we know it could live. And even if they were teeming with buoyant aliens, the odds against these life forms being intelligent may be astronomical.
Ordinarily, there is no riskier step that a scientist (or anyone) can take than to make sweeping generalizations from just one example. At the moment, life on Earth is the only known life in the universe, but there are compelling arguments to suggest we are not alone. Indeed, most astrophysicists accept the probability of life elsewhere. The reasoning is easy: if our solar system is not unusual, then there are so many planets in the universe that, for example, they out-number the sum of all sounds and words ever uttered by every human who has ever lived. To declare that Earth must be the only planet in the universe with life would be inexcusably bigheaded of us.
Many generations of thinkers, both religious and scientific, have been led astray by anthropocentric assumptions, while others were simply led astray by ignorance. In the absence of dogma and data, it is safer to be guided by the notion that we are not special, which is generally known as the Copernican principle, named for the Polish astronomer Nicholas Copernicus who, in the mid 1500s, put the Sun back in the middle of our solar system where it belongs. In spite of a third century B.C. account of a sun-centered universe (proposed by the Greek philosopher Aristarchus), the Earth-centered universe was by far the most popular view for most of the last 2000 years. Codified by the teachings of Aristotle and Ptolemy, and the preachings of the Roman Catholic Church, people generally accepted Earth as the center of all motion. It was self evident: the universe not only looked that way, but God surely made it so.
While there is no guarantee that the Copernican principle will guide us correctly for all scientific discoveries to come, it has revealed itself in our humble realizations that not only is Earth not in the center of the solar system, but the solar system is not in the center of the Milky Way galaxy, and that the Milky Way galaxy is not in the center of the universe. And in case you are one of those people who thinks that the edge may be a special place, then we are not at the edge of anything either.
A wise contemporary posture would be to assume that life on Earth is not immune to the Copernican principle. If so, then how can the appearance or he chemistry of life on Earth provide clues to what life might be like elsewhere in the universe?
I do not know whether biologists walk around every day awestruck by the diversity of life. I certainly do. On this single planet called Earth, there co-exist (among countless other life forms), algae, beetles, sponges, jellyfish, snakes, condors, and giant sequoias. Imagine these seven living organisms lined up next to each other in size-place. If you didn't know better, you would be hard-pressed to believe that they all came from the same universe, much less the same planet. Try describing a snake to somebody who has never seen one: You gotta believe me. There is this animal on Earth that 1) can stalk its prey with infrared detectors, 2) swallows whole live animals up to five times bigger than its head, 3) has no arms or legs or any other appendage, yet 4) can slide along level ground at a speed of two feet per second!
Given the diversity of life on Earth, one might expect a diversity of life exhibited among Hollywood aliens. But I am consistently amazed by the film industry's lack of creativity. With a few notable exceptions such as life forms in The Blob (1958) and in 2001: A Space Odyssey (1968), Hollywood aliens look remarkably humanoid. No matter how ugly (or cute) they are, nearly all of them have two eyes, a nose, a mouth, two ears, a head, a neck, shoulders, arms, hands, fingers, a torso, two legs, two feet—and they can walk. From an anatomical view, these creatures are practically indistinguishable from humans, yet they are supposed to have come from another planet. If anything is certain, it is that life elsewhere in the universe, intelligent or otherwise, will look at least as exotic as some of Earth's own life forms.
The chemical composition of Earth-based life is primarily derived from a select few ingredients. The elements hydrogen, oxygen, and carbon account for over 95% of the atoms in the human body and all known life. Of the three, the chemical structure of carbon allows it to bond readily and strongly with itself and with many other elements in many different ways, which is why we are considered to be carbon-based life, and which is why the study molecules that contain carbon is generally known as organic
chemistry. Curiously, the study of life elsewhere in the universe is known as exobiology, which is one of the few disciplines that attempts to function with the complete absence of first-hand data.
Is life chemically special? The Copernican principle suggests that it probably isn't. Aliens need not look like us to resemble us in more fundamental ways. Consider that the four most common elements in the universe are hydrogen, helium, carbon, and oxygen. Helium is inert. So the three most abundant, chemically active ingredients in the cosmos are also the top three ingredients in life on Earth. For this reason, you can bet that if life is found on another planet, it will be made of a similar mix of elements. Conversely, if life on Earth were composed primarily of, for example, molybdenum, bismuth, and plutonium, then we would have excellent reason to suspect that we were something special in the universe.
Appealing once again to the Copernican principle, we can assume that the size of an alien organism is not likely to be ridiculously large compared with life as we know it. There are cogent structural reasons why you would not expect to find a life the size of the Empire State Building strutting around a planet. But if we ignore these engineering limitations of biological matter we approach another, more fundamental limit. If we assume that an alien has control of its own appendages, or more generally, if we assume the organism functions coherently as a system, then its size would ultimately be constrained by its ability to send signals within itself at the speed of light—the fastest allowable speed in the universe. For an admittedly extreme example, if an organism were as big as the entire solar system (about 10 light-hours across), and if it wanted to scratch its head, then this simple act would take no less than 10 hours to accomplish. Sub-slothlike behavior such as this would be evolutionarily self-limiting because the time since the beginning of the universe may be insufficient for the creature to have evolved from smaller forms of life over many generations.
How about intelligence? When Hollywood aliens manage to visit Earth, one might expect them to be remarkably smart. But I know of some that should have been embarrassed at their stupidity. During a four-hour car trip from Boston to New York City, while I was surfing the FM dial, I came upon a radio play in progress that, as best as I could determine, was about evil aliens that were terrorizing Earthlings. Apparently, they needed hydrogen atoms to survive so they kept swooping down to Earth to suck up its oceans and extract the hydrogen from all the H2O molecules. Now those were some dumb aliens. They must not have been looking at other planets en route to Earth because Jupiter, for example, contains over 200 times the entire mass of Earth in pure hydrogen. I guess nobody ever told them that over 90 percent of all atoms in the universe are hydrogen.
And how about all those aliens that manage to traverse thousands of light years through interstellar space, yet bungle their arrival by crash-landing on Earth?
Then there were the aliens in the 1977 film Close Encounters of the Third Kind, who, in advance of their arrival, beamed to Earth a mysterious sequence of repeated digits that were eventually decoded to be the latitude and longitude of their upcoming landing site. But Earth longitude has a completely arbitrary starting point—the prime meridian—which passes through Greenwich, England by international agreement. And both longitude and latitude are measured in peculiar unnatural units we call degrees, 360 of which are in a circle. Armed with this much knowledge of human culture, it seems to me that the aliens could have just learned English and beamed the message, We're going to land a little bit to the side of Devil's Tower National Monument in Wyoming. And since we're coming in a flying saucer we won't need the runway lights.
The award for dumbest creature of all time must go to the alien from the original 1983 film Star Trek, The Motion Picture. V-ger, as it called itself (pronounced vee-jer) was an ancient mechanical space probe that was on a mission to explore and discover and report back its findings. The probe was rescued
from the depths of space by a civilization of mechanical aliens and reconfigured so that it could actually accomplish this mission for the entire universe. Eventually, the probe did acquire all knowledge and, in so doing, achieved consciousness. The Star Trek crew come upon this now-sprawling monstrous collection of cosmic information at a time when the alien was searching for its original creator and the meaning of life. The stenciled letters on the side of the original probe revealed the characters V and ger. Shortly thereafter, Captain Kirk discovers that the probe was Voyager 6, which had been launched by humans on Earth in the late twentieth century. Apparently, the oya that fits between the V and the ger had been badly tarnished and was unreadable. Okay. But I have always wondered how V-ger could have acquired all knowledge of the universe and achieve consciousness yet not know that its real name was Voyager.
And don't get me started on the recently released summer blockbuster Independence Day. I find nothing particularly offensive about evil aliens. There would be no science fiction film industry without them. The aliens in Independence Day were definitely evil. They looked like a genetic cross between a Portuguese Man of war jelly fish, a hammer-head shark, and a human being. While more creatively conceived than most Hollywood aliens, why are their flying saucers equipped with upholstered high-back chairs with arm rests?
I'm glad that, in the end, the humans win. We conquer the Independence Day aliens by having a Macintosh laptop computer upload a software virus to the mothership (which happens to be 1/5 the mass of the Moon), which disarms its protective force field. I don't know about you, but I have trouble just uploading files to other computers within my own department, especially when the operating systems are different. There is only one solution. The entire defense system for the alien mothership must have been powered by the same release of Apple Computer's system software (version 7.5.2) as the laptop computer that delivered the virus.
Thank you for indulging me. I had to get it all off my chest.
Let us assume, for the sake of argument, that humans are the only species in the history of life on Earth to evolve high-level intelligence. (I mean no disrespect to other big-brained mammals. While most of them cannot do astrophysics, my conclusions are not substantially altered if you wish to include them.) If life on Earth offers any measure of life elsewhere in the universe, then intelligence must be rare. By some estimates, there have been more than ten billion species in the history of life on Earth. It follows that among all extraterrestrial life forms we might expect no better than about one in ten billion to be as intelligent as we are, not to mention the odds against the intelligent life having an advanced technology and a desire to communicate through the vast distances of interstellar space.
On the chance that such a civilization exists, radio waves would be the communication band of choice because of their ability to traverse the galaxy unimpeded by interstellar gas and dust clouds. But humans on Earth have only understood the electromagnetic spectrum for less than a century. More depressingly put, for most of human history, had aliens tried to send radio signals to earthlings we would have been incapable of receiving them. For all we know, the aliens have already done this and unwittingly concluded that there was no intelligent life on Earth. They would now be looking elsewhere. A more humbling possibility would be if aliens had become aware of the technologically proficient species that now inhabits Earth, yet they had drawn the same conclusion.
Our life-on-Earth bias, intelligent or otherwise requires us to hold the existence of liquid water as a prerequisite to life elsewhere. A planet's orbit should not be too close to its host star, otherwise the temperature would be too high and the planet's water content would vaporize. The orbit should not be too far away either, or else the temperature would be too low and the planet's water content would freeze. In other words, conditions on the planet must allow the temperature to stay within the 180 degree (Fahrenheit) range of liquid water. As in the three-bowls-of-food scene in the fairy tale Goldilocks and the Three Bears, the temperature has to be just right. When I was interviewed about this subject recently on a syndicated radio talk show, the host commented, Clearly, what you should be looking for is a planet made of porridge!
While distance from the host planet is an important factor for the existence of life as we know it, other factors matter too, such as a planet's ability to trap stellar radiation. Venus is a textbook example of this greenhouse
phenomenon. Visible sunlight that manages to pass through its thick atmosphere of carbon dioxide gets absorbed by Venus's surface and then re-radiated in the infrared part of the spectrum. The infrared, in turn, gets trapped by the atmosphere. The unpleasant consequence is an air temperature that hovers at about 900 degrees Fahrenheit, which is much hotter than we would expect knowing Venus's distance to the Sun. At this temperature, lead would swiftly become molten.
The discovery of simple, unintelligent life forms elsewhere in the universe (or evidence that they once existed) would be far more likely and, for me, only slightly less exciting than the discovery of intelligent life. Two excellent nearby places to look are the dried riverbeds of Mars, were there may be fossil evidence of life from when waters once flowed, and the subsurface oceans that are theorized to exist under the frozen ice layers of Jupiter's moon Europa. Once again, the promise of liquid water defines our targets of search.
Other commonly invoked prerequisites for the evolution of life in the universe involve a planet in a stable, nearly circular orbit around a single star. With binary and multiple star systems, which comprise about half of all stars
in the galaxy, planet orbits tend to be strongly elongated and chaotic, which induces extreme temperature swings that would undermine the evolution of stable life forms. We also require that there be sufficient time for evolution to run its course. High-mass stars are so short-lived (a few million years) that life on an Earth-like planet in orbit around them would never have a chance to evolve.
The set of conditions to support life as we know it are loosely quantified though what is known as the Drake equation, named for the American astronomer Frank Drake (now at the University of California at Santa Cruz). The Drake equation is more accurately viewed as a fertile idea rather than as a rigorous statement of how the physical universe works. It separates the overall probability of finding life in the galaxy into a set of simpler probabilities that correspond to our preconceived notions of the cosmic conditions that are suitable for life. In the end, after you argue with your colleagues about the value of each probability term in the equation, you are left with an estimate for the total number of intelligent, technologically proficient civilizations in the galaxy. Depending on your bias-level, and your knowledge of biology, chemistry, celestial mechanics, and astrophysics, you may use it to estimate from at least one (we humans) up to millions of civilizations in the Milky Way.
If we consider the possibility that we may rank as primitive among the universe's technologically competent life forms—however rare they may be—then the best we can do is keep alert for signals sent by others because it is far more expensive to send rather than receive them. Presumably, an advanced civilization would have easy-access to an abundant source of energy such as its host star. These are the civilizations that would be more likely to send rather than receive. The search for extraterrestrial intelligence (affectionately known by its acronym SETI
) has taken many forms. The most advanced efforts today uses a cleverly designed electronic detector that monitors, in its latest version, billions of radio channels in search of a signal that might rise above the cosmic noise.
The discovery of extraterrestrial intelligence, if and when it happens, will impart a change in human self-perception that may be impossible to anticipate. My only hope is that every other civilization isn't doing exactly what we are doing because then everybody would be listening, nobody would be receiving, and we would collectively conclude that there is no other intelligent life in the universe.
Neil deGrasse Tyson, an astrophysicist, is the Frederick P. Rose Director of New York City’s Hayden Planetarium and a research scientist at Princeton University.

