which would permit once again the development of that kind of a thing in that country. Therefore, they accept Russia. Therefore, they explained to me, you see, the Russians definitely are holding down the East Germans. There is no way that the East Germans are going to have any Nazis. And there is no question that the Russians can control them. And so at least there is that buffer. And the thing that struck me as odd was that they didn’t realize that one country can protect another country, and guarantee it, without dominating it completely, without living there.
The other thing they told me was very often, different individuals would call me aside and say that we would be surprised to find that, if Poland did get free of Russia and had their own government and were free, they would go along more or less the way they are going. I said, “What do you mean? I am surprised. You mean you wouldn’t have freedom of speech.” “Oh, no, we would have all the freedoms. We would love the freedoms, but we would have nationalized industries and so on. We believe in the socialistic ideas.” I was surprised because I don’t understand the problem that way. I don’t think of the problem as between socialism and capitalism but rather between suppression of ideas and free ideas. If it is that free ideas and socialism are better than communism, it will work its way through. And it will be better for everybody. And if capitalism is better than socialism, it will work its way through. We have got 52 percent…
well…
The fact that Russia is not free is clear to everyone, and the consequences in the sciences are quite obvious. One of the best examples is Lysenko, who has a theory of genetics, which is that acquired characteristics can be passed on to the offspring. This is probably true. The great majority, however, of genetic influences are undoubtedly of a different kind, and they are carried by the germ plasm. There are undoubtedly a few examples, a few small examples already known, in which some kind of a characteristic is carried to the next generation by direct, what we like to call cytoplasmic, inheritance. But the main point is that the major part of genetic behavior is in a different manner than Lysenko thinks. So he has spoiled Russia. The great Mendel, who discovered the laws of genetics, and the beginnings of the science, is dead. Only in the Western countries can it be continued, because they are not free in Russia to analyze these things. They have to discuss and argue against us all the time. And the result is interesting. Not only in this case has it stopped the science of biology, which, by the way, is the most active, most exciting, and most rapidly developing science today in the West. In Russia it is doing nothing. At the same time you would think that from an economic standpoint such a thing is impossible. But nevertheless by having the incorrect theories of inheritance and genetics, the biology of the agriculture of Russia is behind. They don’t develop the hybrid corn right. They don’t know how to develop better brands of potatoes. They used to know. They had the greatest potato tuber collections and so on in Russia before Lysenko than anywhere in the world. But today they have nothing of this kind. They only argue with the West.
In physics there was a time when there was trouble. In recent times there has been a great freedom for the physicist. Not a hundred percent freedom; there are different schools of thought which argue with each other. They were all in a meeting in Poland. And the Polish Intourist, the analogue of Intourist in Poland, which is call Polorbis, arranged a trip. And of course, there was only a limited number of rooms, and they made the mistake of putting Russians in the same room. They came down and they screamed, “For seventeen years I have never talked to that man, and I will not be in the same room with him.”
There are two schools of physics. And there are the good guys and the bad guys, and it’s perfectly obvious, and it’s very interesting. And there are great physicists in Russia, but physics is developing much more rapidly in the West, and although it looked for a while like something good would happen there, it hasn’t.
Now this doesn’t mean that technology is not developing or that they are in some way backward that way, but I’m trying to show that in a country of this kind the development of ideas is doomed.
You have read about the recent phenomenon in modern art. When I was in Poland there was modern art hung in little corners in back streets. And there was the beginning of modern art in Russia. I don’t know what the value of modern art is. I mean either way. But Mr. Khrushchev visited such a place, and Mr. Khrushchev decided that it looked as if this painting were painted by the tail of a jackass. My comment is, he should know.
To make the thing still more real I give you the example of a Mr. Nakhrosov who traveled in the United States and in Italy and went home and wrote what he saw. He was castigated for, I quote the castigator, “A 50-50 approach, for bourgeois objectivism.” Is this a scientific country? Where did we ever get the idea that the Russians were, in some sense, scientific? Because in the early days of their revolution they had different ideas than they have now? But it is not scientific to not adopt a 50-50 approach—that is, to not understand what there is in the world in order to modify things; that is, to be blind in order to maintain ignorance.
I cannot help going on with this criticism of Mr. Nakhrosov and to tell you more about it. It was made by a man whose name is Padgovney, who is the first secretary of the Ukranian Communist Party. He said, “You told us here… (He was at a meeting at which the other man had just spoken, but nobody knows what he said, because it wasn’t published. But the criticism was published.) You told us here you would only write the truth, the great truth, the real truth, for which you fought in the trenches of Stalingrad. That would be fine. We all advise you to write that way. (I hope he does.) Your speech, and the ideas you continue to support smack of petty bourgeois anarchy. This the party and people cannot and will not tolerate. You, Comrade Nakhrosov, had better think this over very seriously.” How can the poor man think it over seriously? How can anyone think seriously about being a petty bourgeois anarchist? Can you picture an old anarchist who is a bourgeois also? And at the same time petty? The whole thing is absurd. Therefore, I hope that we can all maintain laughter and ridicule for the people like Mr. Padgovney, and at the same time try to communicate in some way to Mr. Nakhrosov that we admire and respect his courage, because we are here only at the very beginning of time for the human race. There are thousands of years in the past, and there is an unknown amount of time in the future. There are all kinds of opportunities, and there are all kinds of dangers. Man has been stopped before by stopping his ideas. Man has been jammed for long periods of time. We will not tolerate this. I hope for freedom for future generations—freedom to doubt, to develop, to continue the adventure of finding out new ways of doing things, of solving problems.
Why do we grapple with problems? We are only in the beginning. We have plenty of time to solve the problems. The only way that we will make a mistake is that in the impetuous youth of humanity we will decide we know the answer. This is it. No one else can think of anything else. And we will jam. We will confine man to the limited imagination of today’s human beings.
We are not so smart. We are dumb. We are ignorant. We must maintain an open channel. I believe in limited government. I believe that government should be limited in many ways, and what I am going to emphasize is only an intellectual thing. I don’t want to talk about everything at the same time. Let’s take a small piece, an intellectual thing.
No government has the right to decide on the truth of scientific principles, nor to prescribe in any way the character of the questions investigated. Neither may a government determine the aesthetic value of artistic creations, nor limit the forms of literary or artistic expression. Nor should it pronounce on the validity of economic, historic, religious, or philosophical doctrines. Instead it has a duty to its citizens to maintain the freedom, to let those citizens contribute to the further adventure and the development of the human race. Thank you.
III. This Unscientific Age
I was happy, when I got the invitation to give the John Danz Lectures, to hear that there would be three lectures, as I had thought about these ideas at great length and wanted an opportunity not to express myself in only one lecture, but to develop the ideas slowly and carefully in three lectures. I found out that I developed them slowly and carefully, completely, in two.
I have completely run out of organized ideas, but I have a large number of uncomfortable feelings about the world which I haven’t been able to put into some obvious, logical, and sensible form. So, since I already contracted to give three lectures, the only thing I can do is to give this potpourri of uncomfortable feelings without having them very well organized.
Perhaps someday, when I find a real deep reason behind them all, I will be able to give them in one sensible lecture instead of this thing. Also, in case you are beginning to believe that some of the things I said before are true because I am a scientist and according to the brochure that you get I won some awards and so forth, instead of your looking at the ideas themselves and judging them directly—in other words, you see, you have some
