From time to time, people suggest to me that scientists ought to give more consideration to social problems — especially that they should be more responsible in considering the impact of science upon society. This same suggestion must be made to many other scientists, and it seems to be generally believed that if the scientists would only look at these very difficult social problems and not spend so much time fooling with the less vital scientific ones, great success would come of it.
It seems to me that we do think about these problems from time to time, but we don’t put full-time effort into them — the reason being that we know we don’t have any magic formula for solving problems, that social problems are very much harder than scientific ones, and that we usually don’t get anywhere when we do think about them.
I believe that a scientist looking at nonscientific problems is just as dumb as the next guy — and when he talks about a nonscientific matter, he will sound as naive as anyone untrained in the matter. Since the question of the value of science is not a scientific subject, this discussion is dedicated to proving my point — by example.
The first way in which science is of value is familiar to everyone. It is that scientific knowledge enables us to do all kinds of things and to make all kinds of things. Of course if we make good things, it is not only to the credit of science; it is also to the credit of the moral choice which led us to good work. Scientific knowledge is an enabling power to do either good or bad — but it does not carry instructions on how to use it. Such power has evident value — even though the power may be negated by what one does.
I learned a way of expressing this common human problem on a trip to Honolulu. In a Buddhist temple there, the man in charge explained a little bit about the Buddhist religion for tourists, and then ended his talk by telling them he had something to say to them that they would never forget — and I have never forgotten it. It was a proverb of the Buddhist religion:
“To every man is given the key to the gates of heaven; the same key opens the gates of hell.”
What, then, is the value of the key to heaven? It is true that if we lack clear instructions that determine which is the gate to heaven and which the gate to hell, the key may be a dangerous object to use, but it obviously has value. How can we enter heaven without it?
The instructions, also, would be of no value without the key. So it is evident that, in spite of the fact that science could produce enormous horror in the world, it is of value because it can produce something.
Another value of science is the fun called intellectual enjoyment which some people get from reading and learning and thinking about it, and which others get from working in it. This is a very real and important point and one which is not considered enough by those who tell us it is our social responsibility to reflect on the impact of science on society.
Is this mere personal enjoyment of value to society as a whole? No! But it is also a responsibility to consider the value of society itself. Is it, in the last analysis, to arrange things so that people can enjoy things? If so, the enjoyment of science is as important as anything else.
But I would like not to underestimate the value of the worldview which is the result of scientific effort. We have been led to imagine all sorts of things infinitely more marvellous than the imaginings of poets and dreamers of the past. It shows that the imagination of nature is far, far greater than the imagination of man. For instance, how much more remarkable it is for us to be stuck — half of us upside down — by a mysterious attraction, to a spinning ball that has been swinging in space for billions of years, than to be carried on the back of an elephant supported on a tortoise swimming in a bottomless sea.
I have thought about these things so many times alone that I hope you will excuse me if I remind you of some thoughts that I am sure you have all had — or this type of thought — which no one could ever have had in the past, because people then didn’t have the information we have about the world today.
For instance, I stand at the seashore, alone, and start to think. There are the rushing waves
mountains of molecules, each stupidly minding its own business
trillions apart
yet forming white surf in unison.
Ages on ages
before any eyes could see
year after year
thunderously pounding the shore as now. For whom, for what?
on a dead planet, with no life to entertain.
Never at rest
tortured by energy
wasted prodigiously by the sun
poured into space. A mite makes the sea roar.
Deep in the sea, all molecules repeat the patterns of one another till complex new ones are formed. They make others like themselves
and a new dance starts.
Growing in size and complexity
living things, masses of atoms, DNA, protein
dancing a pattern ever more intricate.
Out of the cradle onto the dry land
here it is standing
atoms with consciousness
matter with curiosity.
Stands at the sea
wonders at wondering
I
a universe of atoms
an atom in the universe.
The Grand Adventure
The same thrill, the same awe and mystery, come again and again when we look at any problem deeply enough. With more knowledge comes deeper, more wonderful mystery, luring one on to penetrate deeper still. Never concerned that the answer may prove disappointing, but with pleasure and confidence we turn over each new stone to find unimagined strangeness leading on to more wonderful questions and mysteries — certainly a grand adventure!
It is true that few unscientific people have this particular type of religious experience. Our poets do not write about it; our artists do not try to portray this remarkable thing. I don’t know why. Is nobody inspired by our present picture of the universe? The value of science remains unsung by singers, so you are reduced to hearing — not a song or a poem, but an evening lecture about it. This is not yet a scientific age.
Perhaps one of the reasons is that you have to know how to read the music. For instance, the scientific article says, perhaps, something like this: “The radioactive phosphorus content of the cerebrum of the rat decreases to one-half in a period of two weeks.” Now, what does that mean?
It means that phosphorus that is in the brain of a rat (and also in mine, and yours) is not the same phosphorus as it was two weeks ago, but that all of the atoms that are in the brain are being replaced, and the ones that were there before have gone away.
So what is this mind, what are these atoms with consciousness? Last week’s potatoes! That is what now can remember what was going on in my mind a year ago — a mind which has long ago been replaced.
This is what it means when one discovers how long it takes for the atoms of the brain to be replaced by other atoms, to note that the thing which I call my individuality is only a pattern or dance. The atoms come into my brain, dance a dance, then go out; always new atoms but always doing the same dance, remembering what the dance was yesterday.
The Remarkable Idea
When we read about this in the newspaper, it says, “The scientist says that this discovery may have importance in the cure of cancer.” The paper is only interested in the use of the idea, not the idea itself. Hardly anyone can understand the importance of the idea, it is so remarkable. Except that, possibly, some children catch on. And when a child catches on to an idea like that, we have a scientist. These ideas do filter down (in spite of all the conversation about TV replacing thinking), and lots of kids get the spirit — and when they have the spirit you have a scientist. It’s too late for them to get the spirit when they are in our universities, so we must attempt to explain these ideas to children.
I would now like to turn to a third value that science has. It is a little more indirect, but not much. The scientist has a lot of experience with ignorance and doubt and uncertainty, and this experience is of very great importance, I think. When a scientist doesn’t know the answer to a problem, he is ignorant. When he has a hunch as to what the result is, he is uncertain. And when he is pretty darn sure of what the result is going to be, he is in some doubt. We have found it of paramount importance that in order to progress we must recognize the ignorance and leave room for doubt. Scientific knowledge is a body of statements of varying degrees of certainty — some most unsure, some nearly sure, none absolutely certain.
Now, we scientists are used to this, and we take it for granted that it is perfectly consistent to be unsure — that it is possible to live and not know. But I don’t know whether everyone realizes that this is true. Our freedom to doubt was born of a struggle against authority in the early days of science. It was a very deep and strong struggle. Permit us to question — to doubt, that’s all — not to be sure. And I think it is important that we do not forget the importance of this struggle and thus perhaps lose what we have gained. Here lies a responsibility to society.
We are all sad when we think of the wondrous potentialities human beings seem to have, as contrasted with their small accomplishments. Again and again people have thought that we could do much better. They of the past saw in the nightmare of their times a dream for the future. We, of their future, see that their dreams, in certain ways surpassed, have in many ways remained dreams. The hopes for the future today are, in good share, those of yesterday.
Education, for Good and Evil
Once some thought that the possibilities people had were not developed because most of these people were ignorant. With education universal, could all men be Voltaires? Bad can be taught at least as efficiently as good. Education is a strong force, but for either good or evil.
Communications between nations must promote understanding: So went another dream. But the machines of communication can be channeled or choked. What is communicated can be truth or lie. Communication is a strong force also, but for either good or bad.
The applied scientists should free men of material problems at least. Medicine controls diseases. And the record here seems all to the good. Yet there are men patiently working to create great plagues and poisons. They are to be used in warfare tomorrow.
Nearly everybody dislikes war. Our dream today is peace. In peace, man can develop best the enormous possibilities he seems to have. But maybe future men will find that peace, too, can be good and bad. Perhaps peaceful men will drink out of boredom. Then perhaps drink will become the great problem which seems to keep man from getting all he thinks he should out of his abilities.
Clearly, peace is a great force, as is sobriety, as are material power, communication, education, honesty, and the ideals of many dreamers.
We have more of these forces to control than did the ancients. And maybe we are doing a little better than most of them could do. But what we ought to be able to do seems gigantic compared with our confused accomplishments.
Why is this? Why can’t we conquer ourselves?
Because we find that even great forces and abilities do not seem to carry with them clear instructions on how to use them. As an example, the great accumulation of understanding as to how the physical world behaves only convinces one that this behavior seems to have a kind of meaninglessness. The sciences do not directly teach good or bad.
Through all ages men have tried to fathom the meaning of life. They have realized that if some direction or meaning could be given to our actions, great human forces would be unleashed. So, very many answers must have been given to the question of the meaning of it all. But they have been of all different sorts, and the proponents of one answer have looked with horror at the actions of the believers of another. Horror, because from a disagreeing point of view all the great potentialities of the race are being channeled into a false and confining blind alley. In fact, it is from the history of the enormous monstrosities created by false belief that philosophers have realized the apparently infinite and wondrous capacities of human beings. The dream is to find the open channel.
What, then, is the meaning of it all? What can we say to dispel the mystery of experience?
If we take everything into account, not only what the ancients knew, but all of what we know today that they didn’t know, then I think that we must frankly admit that we do not know.
But in admitting this, we have probably found the open channel.
This is not a new idea; this is the idea of the age of reason. This is the philosophy that guided the men who made the democracy that we live under. The idea that no one really knew how to run a government led to the idea that we should arrange a system by which new ideas could be developed, tried out, tossed out, more new ideas brought in; a trial and error system. This method was a result of the fact that science was already showing itself to be a successful venture at the end of the 18th century. Even then it was clear to socially minded people that the openness of the possibilities was an opportunity, and that doubt and discussion were essential to progress into the unknown. If we want to solve a problem that we have never solved before, we must leave the door to the unknown ajar.
Our Responsibility as Scientists
We are at the very beginning of time for the human race. It is not unreasonable that we grapple with problems. There are tens of thousands of years in the future. Our responsibility is to do what we can, learn what we can, improve the solutions and pass them on. It is our responsibility to leave the men of the future a free hand. In the impetuous youth of humanity, we can make grave errors that can stunt our growth for a long time. This we will do if we say we have the answers now, so young and ignorant; if we suppress all discussion, all criticism, saying, “This is it, boys, man is saved!” and thus doom man for a long time to the chains of authority, confined to the limits of our present imagination. It has been done so many times before.
It is our responsibility as scientists, knowing the great progress and great value of a satisfactory philosophy of ignorance, the great progress that is the fruit of freedom of thought, to proclaim the value of this freedom, to teach how doubt is not to be feared but welcomed and discussed, and to demand this freedom as our duty to all coming generations. – What do you care that other people think, Ricard Feynman (1955 lecture)
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Ik fietste naar huis. Er lag een stapel boeken op een prullenbak. Iemand had ze in de prullenbak kunnen gooien, ze lagen er op, ik had door kunnen rijden, ik stopte. Ik had een tas bij me, het boek van Feynman vond de tas. Er staat een hartverscheurend verhaal in over zijn vrouw die doodgaat. Ze zijn allebei erg jong als dat gebeurt. Hij stelt niet de Why me?-vraag. Hij geeft een rationeel betoog, althans in het boek. Een maand na haar dood moet hij huilen. Ik herken iets in zijn verhaal en weet niet wat.
Je gaat ervan uit dat zoiets je kan overkomen, niet omdat je een pessimist bent, maar een realist, iets goeds kan je ook overkomen. Je leeft met alle mogelijkheden. The universe is a dance.
1. do and make things
2. intellectual enjoyment
3. admit that we do not know (leave room for doubt, the freedom to doubt)
We’re a different creature now, zegt Caroline Myss.
En we zijn hetzelfde.
atoms with consciousness
matter with curiosity
Dat is het misschien,
uitgezoomd, iedereen hetzelfde,
ingezoomd, elk persoonlijk en uniek.
Ik had kunnen doorrijden en een ander de stapel boeken kunnen gunnen, ik had ze nat kunnen laten regenen, in de prullenbak kunnen duwen. Ik kan ze terugleggen.
Elke actie veroorzaakt een rimpeling.
Ook de keuze dit bericht niet vlak te redigeren.
It is possible to live and not know.
Wat een bevrijding.
To know that! To live that!