physics.
Born explained the issue to his high-strung wife, Hedwig, who was always eager to debate Einstein. She told Einstein that, like him, she was “unable to believe in a ‘dice-playing’ God.” In other words, unlike her husband, she rejected quantum mechanics’ view that the universe was based on uncertainties and probabilities. But, she added, “nor am I able to imagine that you believe—as Max has told me—that your ‘complete rule of law’ means that everything is predetermined, for example whether I am going to have my child inoculated.”23 It would mean, she pointed out, the end of all ethics.
In Einstein’s philosophy, the way to resolve this issue was to look upon free will as something that was useful, indeed necessary, for a civilized society, because it caused people to take responsibility for their own actions. Acting
In defense of Einstein, as well as of both Max and Hedwig Born, it should be noted that philosophers through the ages have struggled, sometimes awkwardly and not very successfully, to reconcile free will with determinism and an all-knowing God. Whether Einstein was more or less adept than others at grappling with this knot, there is one salient fact about him that should be noted: he was able to develop, and to practice, a strong personal morality, at least toward humanity in general if not always toward members of his family, that was not hampered by all these irresolvable philosophical speculations. “The most important human endeavor is the striving for morality in our actions,” he wrote a Brooklyn minister. “Our inner balance and even our existence depend on it. Only morality in our actions can give beauty and dignity to life.”25
The foundation of that morality, he believed, was rising above the “merely personal” to live in a way that benefited humanity. There were times when he could be callous to those closest to him, which shows that, like the rest of us humans, he had flaws. Yet more than most people, he dedicated himself honestly and sometimes courageously to actions that he felt transcended selfish desires in order to encourage human progress and the preservation of individual freedoms. He was generally kind, good-natured, gentle, and unpretentious. When he and Elsa left for Japan in 1922, he offered her daughters some advice on how to lead a moral life. “Use for yourself little,” he said, “but give to others much.”26
CHAPTER EIGHTEEN
THE REFUGEE
With Winston Churchill at his home, Chartwell, 1933
“Today I resolved to give up my Berlin position and shall be a bird of passage for the rest of my life,” Einstein wrote in his travel diary. “I am learning English, but it doesn’t want to stay in my old brain.”1
It was December 1931, and he was sailing across the Atlantic for a third visit to America. He was in a reflective mood, aware that the course of science might be proceeding without him and that events in his native land might again make him rootless. When a ferocious storm, far greater than any he had ever witnessed, seized his ship, he recorded his thoughts in his travel diary. “One feels the insignificance of the individual,” he wrote, “and it makes one happy.”2
Yet Einstein was still torn about whether to forsake Berlin for good. It had been his home for seventeen years, Elsa’s for even longer. Despite the challenge from Copenhagen, it was still the greatest center for theoretical physics in the world. For all of its dark political undercurrents, it remained a place where he was generally loved and revered, whether he was holding court in Caputh or taking his seat at the Prussian Academy.
In the meantime, his options continued to grow. This trip to America was for another two-month visiting professorship at Caltech, which Millikan was trying to turn into a permanent arrangement. Einstein’s friends in Holland had for years also been trying to recruit him, and now so too was Oxford.
Soon after he settled into his rooms at the Athenaeum, the graceful faculty club at Caltech, yet another possibility arose. One morning, he was visited there by the noted American educator Abraham Flexner, who spent more than an hour walking the cloistered courtyard with him. When Elsa found them and summoned her husband to a luncheon engagement, he waved her off.
Flexner, who had helped reshape American higher education as an officer of the Rockefeller Foundation, was in the process of creating a “haven” where scholars could work without any academic pressures or teaching duties and, as he put it, “without being carried off in the maelstrom of the immediate.”3 Funded by a $5 million donation from Louis Bamberger and his sister Caroline Bamberger Fuld, who had the good fortune to sell their department store chain just weeks before the 1929 stock market crash, it would be named the Institute for Advanced Study and located in New Jersey, probably next to (but not formally affiliated with) Princeton University, where Einstein had already spent some enjoyable time.
Flexner had come to Caltech to get some ideas from Millikan, who (to his later regret) insisted he talk to Einstein. When Flexner finally set up such a meeting, he was impressed, he later wrote, with Einstein’s “noble bearing, simply charming manner, and his genuine humility.”
It was obvious that Einstein would be a perfect anchor and ornament for Flexner’s new institute, but it would have been inappropriate for Flexner to make an offer on Millikan’s home turf. Instead, they agreed that Flexner would visit Einstein in Europe to discuss matters further. Flexner claimed in his autobiography that, even after their Caltech meeting, “I had no idea that he [Einstein] would be interested in being connected to the Institute.” But that was belied by the letters he wrote to his patrons at the time, in which he referred to Einstein as an “unhatched chicken” whose prospects they needed to treat circumspectly.4
By then Einstein had grown slightly disenchanted with life in southern California. When he gave a speech to an international relations group, in which he denounced arms-control compromises and advocated complete disarmament, his audience seemed to treat him as celebrity entertainment. “The propertied classes here seize upon anything that might provide ammunition in the struggle against boredom,” he noted in his diary. Elsa reflected his annoyance in a letter to a friend. “The affair was not only lacking in seriousness but was treated as a kind of social entertainment.”5
As a result, he was dismissive when his friend Ehrenfest in Leiden wrote to ask for his help in getting a job in America. “I must tell you honestly that in the long term I would prefer to be in Holland rather than in America,” Einstein replied. “Apart from the handful of really fine scholars, it is a boring and barren society that would soon make you shiver.”6
Nevertheless, on this and other topics Einstein’s mind was not a simple one. He clearly enjoyed America’s freedom, excitement, and even (yes) the celebrity status it conferred upon him. Like many others, he could be critical of America yet also attracted to it. He could recoil at its occasional displays of crassness and materialism, yet find himself powerfully drawn to the freedoms and unvarnished individuality that were on the flip side of the same coin.
