“Evil Men Do As They Please. Men who would be good, they must do as they are allowed.”

The quote that provides the title to this post comes from a BBC television program named “Ripper Street.”  The episode concerned the moral dilemma when faced with the machinations of those who would do the world harm.  We find ourselves in one such dilemma.  Oftentimes art imitates life, but life also often imitates art.

For me at this point in history the dilemma that should be on everyone’s mind is Ukraine.

There has been a lot of bad history written about Ukraine lately that has made its way into the U.S. via the press.  This bad history tends to convey three messages.  The first is that the Ukraine has been part of Russia for centuries.  The second is that it doesn’t matter.  The third is that the U.S. has lost its legitimacy to address the issue because of its own foreign policy misadventures.

I will take the last point first because there was a lot of skepticism voiced in Europe, and on both the political right and left in the United States, about the President’s refusal to equate Russia’s actions in Crimea and Ukraine with Iraq.  This skepticism, I believe, is a knee jerk reaction by many who have other agendas, would obfuscate otherwise indefensible actions on the part of Russia, or with political axes to grind.

For my own part, I opposed from the start the military intervention in Iraq as wrong headed.  I felt that it was based on a neo-conservative expansionist ideology that was removed from reality, as most ideologies are. Years ago when I was a student at the U.S. Army Command and General Staff College I was fortunate to meet General Colin Powell during the heady post-Desert Storm/Desert Shield days.  His message to the class was that military officers must present a political as well as military solution to the civilian leadership.  I left his talk troubled because I thought the message was muddled and that there was danger in drawing the line between the political and the non-political.

General Powell had, of course, used this strategy during his career to advance to be Chairman of the Joint Chiefs of Staff, beginning in the Reagan Administration, and he was doing what all successful people tend to do: advise others to do as his did.  Later I expressed these reservations to the General personally.  His response was nuanced but still contained, I thought, a fatal flaw–he harked back to Clausewitz that war is the achievement of political ends through violent means, he emphasized that war was a last resort after all diplomatic overtures were exhausted, that world opinion was important in considering what action to recommend, but that in the end the President must be given a political as well as military solution.   It is this last that, I believe, contributed to his later loss of credibility given the disastrous and fact free U.N. speech regarding WMDs that bolstered the argument for military action in Iraq.  He should have recognized immediately the ridiculous proposition of mobile chemical and biological labs, been aware of the post-Air campaign assessments of capabilities, and the shelf-life of what they did have stockpiled.  But, of course, stating these facts allow for equivocation and evasion about “bad intelligence.”  Politics can both seduce and distort.  It can make a man with a distinguished career say things that he knows are foolish and later come to regret.  General Powell, of course, was only one part in the war’s sales campaign, and responsibility for the war and its outcome cannot be attributed to him.  His example is a cautionary tale.

But–and here is the big but–for all of their folly and dishonesty which caused real damage to the lives of millions of people as well as damage to the credibility and internal democratic processes of the United States, it was folly and dishonesty based on the realistic goal of eliminating a dictatorship from engaging in another genocide, and in the utopian goal of achieving self-determination and self-governance for the Iraqi people.  Saddam Hussein and his sons deserved their fates.  Shed no tears for those brutal psychopaths and their all too willing followers.  The invasion was supported by a significant number of countries in the international community.  Every step the United States took was done in public for all to see.  It is unfortunate that those in power did not see that they were overtaken by self-deception.  When the folly became increasingly obvious and the truth uncovered by both public institutions and the press, our institutions reacted and moved to recover.  It is one of the challenges of our time to determine how so many institutions constructed to prevent this type of folly utterly failed while things were playing out.  In the end, the balance of power has shifted in the region to the detriment of both democracy and modernism.  The sectarian strife that began with the insurgency continues to this day.

What the United States did not do is use the nationalistic pretext of English speakers in Iraq or the significant familial connections between U.S. citizens of Iraqi descent to argue for an invasion of annexation.  The United States did not engage Iraq for purposes of territorial expansion.  The United States did not post its troops in the first post-invasion, newly-elected Iraqi parliament in 2005 to dictate its agenda.  Iraq is now free to determine its fate, such as it is.

It is important to remember that in 2003 Iraq was a failed state ruled by a military dictatorship and, as such, had the potential to wreak a great deal of havoc in the region against its more stable neighbors, in particular, Turkey, Israel, Jordan, Saudi Arabia, and Kuwait.  The rulers of Iraq had invaded their neighbors, threatened Israel and engaged in terrorist anti-Semitic actions, engaged in genocide, and deployed its agents to assassinate a former President of the United States–the last an act of war in and of itself.

Given the events of 9-11, the people of the United States were in no mood to split-hairs or find nuance.  This harks back to a conversation I had with the daughter of a Middle Eastern diplomat back in 2000.  She asked if I felt that it was possible that there could be a terrorist attack here in the United States of any significance, given the first attempts on the World Trade Center in 1993 and the subsequent attempts to carry out other attacks that were thwarted.  I replied that it was indeed possible but that it would be the exception because it would be a grave error on the part of those who carried out the attack; that the American people, once aroused, would unleash a tremendous war of retribution at the perpetrators and anyone who seemed to give them aid, and that–as with all wars–there would be great suffering for the innocents in the crossfire.  Unfortunately I and everyone else who lived through these events were able to see this very scenario play out.

I can’t help but note that much of the criticism from the world community among our allies regarding Iraq are laced with crocodile tears, happy that the United States did the dirty work to address the mess that European imperialism bequeathed to the region.  Thus, to equate Russia’s actions in Crimea to the U.S. actions in Iraq is not only dishonest and wrong headed, it invites the charge that the speaker supports the fifth column tactics that have been used in the crisis thus far.  This is particularly evident in the writing of Patrick L. Smith over at Salon.com, who charged that Secretary of State John Kerry was ignorant of history in criticizing the actions of the Russian oligarch and went so far as crowning Mr. Putin as “a gifted Statesman.”  Unlike Mr. Smith, our Secretary of State only has the experience of living with the consequences of history by having actually served in a war and engaged in combat, in his case Vietnam, and then risking everything, including the ire of his fellow citizens, to clearly and eloquently state his case to oppose that war.  Unlike Mr. Smith and the oligarch he so clearly loves, our openly and freely elected president is constrained to act by both constitutional and international processes and institutions.

In terms of Ukraine’s significance, this is borne out by its history.  Ukraine was one of the most powerful nations in eastern Europe up until the 18th century.  It has long been considered the breadbasket of Europe and that has made it a region targeted for domination by a number of powers, especially since its fall as an autonomous power.  Poland, Russia (later the Soviet Union), Germany, and Turkey (the former Ottoman Empire) have figured most prominently in eying its resources and its strategic value as a pathway both to the east and west, and to the Mediterranean through the Black Sea.  It presently also possesses a robust industrial capability.  Its neighbors have partitioned its territories at various times in history.  In popular imagination this is the land of the Russ, Cossacks, and Tatars.  Given the number of nations involved in the region and its geographical position, Ukraine is an amalgam of the many ethnic and religious groups that have crossed its land.  The people there speak a combination of Ukrainian and Russian, given the mixed history of the region by the most dominant powers, but that doesn’t make them ethnically homogenous.  One idea, however, that the people there have often pursued and given their lives in the face of foreign domination is self-determination and self-government, with this hope being stillborn after the Russian Revolutions in 1917.

But in July 1990, with the unraveling of the old Soviet Union, Ukraine was finally able to achieve its independence–a move that was opposed immediately by hardline communists, who also attempted a coup against Mikhail Gorbachev.  With that immediate threat defeated, the young country held its first elections in December 1991.  Since that time it has faced challenges as all nations have–in particular it has grappled with the issue of internal corruption and the power of money to subvert democratic processes, not an unfamiliar problem among other nascent democracies and countries in the west.  Thus, for 24 years Ukraine has been a free and independent nation.  Crimea, which has been part of Ukraine during that entire time, has been a semi-autonomous region within the country, but it too has a history of Russian interference in its politics and autonomy.

For all of the talk of the west crossing lines and Putin being provoked, the fact is that Ukraine threatened no one.  The people of the country expelled President Yanukovych for abusing his power in trying to suppress the Euromaidan protests after he had been intimidated into taking a deal by Putin to walk away from talks for the integration of Ukraine into the European Union–an internal issue that was resolved peacefully with the democratic institutions in place taking control of the levers of power after Yanukovych fled to Russia.  Ukraine’s military is weak and its objectives are to establish a working representative democracy where its autonomy is preserved.

Obviously Russia considers these goals–a strong central organizing democratic republic with its autonomy safely within the European Union–a threat; and the reasons for viewing it as such lie in the manner that Russia treated the territories it formerly occupied.  Ethnic Russians and those speaking Russian, particularly under the communist regime, were favored elites.  Across eastern Europe, Moscow encouraged the emigration of its most ardent communist supporters to move to those countries and territories for the purpose of enforcing social and political control, often treating the existing populations as second class citizens and worse.  So the history that Mr. Smith would have the west endorse and accept is an artifact of totalitarian Soviet control and racism, which was a continuation of the Czarist police state system under different guise.  These so-called Russians living in Ukraine represent both an effective fifth column and a convenient pretext for territorial acquisition.

The purpose of NATO and the support for the European Union is stability and peace.  The targets of these institutions were not just aimed at the containment of the old Soviet Union, but also to ensure the autonomy of the countries in Europe against the recurrent nationalism that often led the world to war.  Since the fall of the old Soviet Union the focus of NATO and the EU has moved east.  In Eastern Europe, the major powers who competed for dominance were Germany and Russia.  A structured framework of nations in place there will prevent such a revival of animosities.  I am not sure if in the first third of the 21st century the continent needs a reawakened and militarized Germany facing a newly aggressive Russia.  Make no mistake, Poland and the Baltic states are watching what happens in Ukraine with great concern.

Mr. Putin is threatening the peace in Europe in ways not seen since the 1930s.  He has moved to do what he wants in those areas that he has sensed western weakness.  I am not certain if the west wants to go to war over Ukraine, and even if it did, whether it could sustain operations effectively or within the time needed.  But I suspect that a reckoning will have to be faced.

 

Sunday Contemplation — Finding Wisdom — Carl Sandburg

Each generation of Americans is faced with its own challenges–some of them external and some of their own making.  We currently live in a time in which the efficacy of the democratic experiment is once again being challenged from many quarters.  Great power and money, as it has always done, using ignorance and fear as its handmaidens, is doing its best to undermine it.  Russia, ruled by a new type of oligarch, again threatens the peace in Europe and, by extension, the world, and along with it the legitimacy of representative democracy; using the forms of democracy to mock the legitimacy of its institutions through show plebiscites and instigated “grassroots” rebellion in independent countries.

Whenever I feel overwhelmed by these challenges I am reminded of those faced by earlier generations; that of my grandparents and parents, who faced the Great Depression, the power of the industrialists here at home, and the existential threat from the expansionist ambitions of Imperial Japan and Nazi Germany abroad. Back then the choice offered to many of the nations of the world was between extremes: either fascism or communism.  Back then, the democratic experiment was said to have shown its weaknesses; the economic depression and the internal squabbles by factions having rendered it impotent.  New ideologies were needed, those that would sweep away the old civilization and with it the Enlightenment ideals.  Each of these ideologies, opposed to one another, claimed to either be the great simplifier of history or the inevitable result of history.

When we look at the past we often make the mistake in believing that what happened had to have happened, but that is not the case.  If you rewind the tape of history and spool it out again the chances of coming out with exactly the same result are exceedingly small.  Contingency and probability within a deterministic universe allow for a number of outcomes.  So it was not inevitable that those generations would overcome their challenges at home or defeat both Japan and Germany, ushering in both a bi-polar geopolitical world and one in which the nations of the earth could engage one another peacefully.   That they would make a world in which the democratic ideal would thrive and new democracies be born, consisting of a period of unprecedented societal affluence widely distributed among the citizens of the growing democracies, and social advancement that tore down the barriers imposed by racial, religious, and other forms of bigotry.  It took action by the people through the institutions created of, by and for them.  It required knowledge, wisdom, and action.

Carl Sandburg, who was of that generation, felt compelled to write about his time in the midst of the Great Depression in the only way he knew how, and that was through poetry.  Sandburg is mostly remembered today for his history of Lincoln, for which he received several Pulitzer Prize awards.  But his influence went far beyond those works, which he set aside to write this poem.

The poem he penned is The People, Yes.  It is a long form poem, but one that tells its story in simple, humane terms, about a people who are discouraged by events but who, in the end, pull together and fight to prevail.  It contains the ingredient found in the best poetry–humor and irony.  Rather than a polemic or the rah-rah of the cheerleader, it is a realistic assessment of the everyday hopes and aspirations that has inspired people since the beginning of civilization.  It is a conversation, almost Socratic in nature.  Rather than a mere historical document, it speaks to us today, as in the excerpt below.

Have you seen men handed refusals
till they began to laugh
at the notion of ever landing a job again–
Muttering with the laugh,
“It’s driving me nuts and the family too,”
Mumbling of hoodoos and jinx,
fear of defeat creeping in their vitals–
Have you never seen this?
or do you kid yourself
with the fond soothing syrup of four words
“Some folks won’t work”??
Of course some folks won’t work–
they are sick or wornout or lazy
or misled with the big idea
the idle poor should imitate the idle rich.
Have you seen women and kids
step out and hustle for the family
some in night life on the streets
some fighting other women and kids
for the leavings of fruit and vegetable markets
or searching alleys and garbage dumps for scraps?
Have you seen them with savings gone
furniture and keepsakes pawned
and the pawntickets blown away in cold winds?
by one letdown and another ending
in what you might call slums–
To be named perhaps in case reports
and tabulated and classified
among those who have crossed over
from the employables into the unemployables?
What is the saga of the employables?
what are the breaks they get?
What are the dramas of personal fate
spilled over from industrial transitions?
what punishments handed bottom people
who have wronged no man’s house
or things or person?Stocks are property, yes.
Bonds are property, yes.
Machines, land, buildings, are property, yes.
A job is property,
no, nix, nah nah.

The rights of property are guarded
by ten thousand laws and fortresses.
The right of a man to live by his work–
what is this right?
and why does it clamor?
and who can hush it
so it will stay hushed?
and why does it speak
and though put down speak again
with strengths out of the earth?

Sunday Contemplation — Finding Wisdom — Werner Heisenberg

Modern education seems to be failing us, but we seem to be at a loss as to why that is the case.  I would posit that it is because a large portion of the populace is ignorant of the most exciting discoveries and insights of the late 20th and early 21st centuries.  My Sunday contemplation has focused on that literature that offers wisdom regarding human insight, but what of insights into our universe that point into larger ones that include the human condition and our social structures and perceptions?

Werner Heisenberg, the father of modern quantum mechanics, whose concept of the origins of the universe and the contingent nature of cause-and-effect at the level of quanta proved to be the correct theory over Einstein’s unified theory.  This is the context of the oft used Einstein quote that “God does not play dice with the universe.”  Einstein was wrong–the universe is not fully predictable, there is uncertainty in outcomes.  At our level of existence we measure this amount of “free will” by probabilities: outcomes based on the condition of the universe at any particular point in what our brains interpret as “time.”  This is a concept that is often misinterpreted by polemicists and others.  The universe and its processes, such as evolution, are not based on “randomness.”  The universe is deterministic but with some variation in prediction.

werner heisenberg

What marks Professor Heisenberg for mention today is not only his insight into the technical aspects of the physical universe but understanding how these discoveries inform the human condition.

The source of this wisdom comes from his book Physics and Philosophy.  It is a fairly slight tome and a good book for the layman interested in a survey of the physical sciences written by the man responsible for many of the 20th century’s most important discoveries from the point just prior to the next wave of discoveries that would confirm, strengthen, and advance them.  He writes on the history of the theory of quantum theory and how it has changed our view of the universe and the older philosophical traditions that were either displaced or modified by it.  His exposition regarding other areas of our knowledge begins on page 60 speaking from the perspective of 1959, in which he speculates on things that still need to be proven in the other natural sciences and the role of human language in understanding nature (bold for emphasis added by me).

“…(T)he structure of present-day physics the relation between physics and other branches of natural science may be discussed. The nearest neighbor to physics is chemistry. Actually through quantum theory these two sciences have come to a complete union. But a hundred years ago they were widely separated, their methods of research were quite different, and the concepts of chemistry had at that time no counterpart in physics….When the theory of heat had been developed by the middle of the last century scientists started to apply it to the chemical processes, and ever since then the scientific work in this field has been determined by the hope of reducing the laws of chemistry to the mechanics of the atoms. It should be emphasized, however, that this was not possible within the framework of Newtonian mechanics. In order to give a quantitative description of the laws of chemistry one had to formulate a much wider system of concepts for atomic physics. This was finally done in quantum theory, which has its roots just as much in chemistry as in atomic physics. Then it was easy to see that the laws of chemistry could not be reduced to Newtonian mechanics of atomic particles, since the chemical elements displayed in their behavior a degree of stability completely lacking in mechanical systems. But it was not until Bohr’s theory of the atom in 1913 that this point had been clearly understood. In the final result, one may say, the concepts of chemistry are in part complementary to the mechanical concepts. If we know that an atom is in its lowest stationary state that determines its chemical properties we cannot at the same time speak about the motion of the electrons in the atom.

The present relation between biology, on the one side, and physics and chemistry, on the other, may be very similar to that between chemistry and physics a hundred years ago. The methods of biology are different from those of physics and chemistry, and the typical biological concepts are of a more qualitative character than those of the exact sciences.  Concepts like life, organ, cell, function of an organ, perception have no counterpart in physics or chemistry. On the other hand, most of the progress made in biology during the past hundred years has been achieved through the application of chemistry and physics to the living organism, and the whole tendency of biology in our time is to explain biological phenomena on the basis of the known physical and chemical laws. Again the question arises, whether this hope is justified or not.

Just as in the case of chemistry, one learns from simple biological experience that the living organisms display a degree of stability which general complicated structures consisting of many different types of molecules could certainly not have on the basis of the physical and chemical laws alone. Therefore, something has to be added to the laws of physics and chemistry before the biological phenomena can be completely understood.

With regard to this question two distinctly different views have frequently been discussed in the biological literature. The one view refers to Darwin’s theory of evolution in its connection with modern genetics.  According to this theory, the only concept which has to be added to those of physics and chemistry in order to understand life is the concept of history. The enormous time interval of roughly four thousand million years that has elapsed since the formation of the earth has given nature the possibility of trying an almost unlimited variety of structures of groups of molecules.  Among these structures there have finally been some that could reduplicate themselves by using smaller groups from the surrounding matter, and such structures therefore could be created in great numbers.  Accidental changes in the structures provided a still larger variety of the existing structures.  Different structures had to compete for the material drawn from the surrounding matter and in this way, through the `survival of the fittest,’ the evolution of living organisms finally took place.  There can be no doubt that this theory contains a very large amount of truth, and many biologists claim that the addition of the concepts of history and evolution to the coherent set of concepts of physics and chemistry will be amply sufficient to account for all biological phenomena. One of the arguments frequently used in favor of this theory emphasizes that wherever the laws of physics and chemistry have been checked in living organisms they have always been found to be correct; there seems definitely to be no place at which some `vital force’ different from the forces in physics could enter….

    When one compares this order with older classifications that belong to earlier stages of natural science one sees that one has now divided the world not into different groups of objects but into different groups of connections.  In an earlier period of science one distinguished, for instance, as different groups minerals, plants, animals, men.  These objects were taken according to their group as of different natures, made of different materials, and determined in their behavior by different forces.  Now we know that it is always the same matter, the same various chemical compounds that may belong to any object, to minerals as well as animals or plants; also the forces that act between the different parts of matter are ultimately the same in every kind of object.  What can be distinguished is the kind of connection which is primarily important in a certain phenomenon. For instance, when we speak about the action of chemical forces we mean a kind of connection which is more complicated or in any case different from that expressed in Newtonian mechanics. The world thus appears as a complicated tissue of events, in which connections of different kinds alternate or overlap or combine and thereby determine the texture of the whole.

    When we represent a group of connections by a closed and coherent set of concepts, axioms, definitions and laws which in turn is represented by a mathematical scheme we have in fact isolated and idealized this group of connections with the purpose of clarification.  But even if complete clarity has been achieved in this way, it is not known how accurately the set of concepts describes reality.

     These idealizations may be called a part of the human language that has been formed from the interplay between the world and ourselves, a human response to the challenge of nature.  In this respect they may be compared to the different styles of art, say of architecture or music.  A style of art can also be defined by a set of formal rules which are applied to the material of this special art.  These rules can perhaps not be represented in a strict sense by a set of mathematical concepts and equations, but their fundamental elements are very closely related to the essential elements of mathematics.  Equality and inequality, repetition and symmetry, certain group structures play the fundamental role both in art and in mathematics.  Usually the work of several generations is needed to develop that formal system which later is called the style of the art, from its simple beginning to the wealth of elaborate forms which characterize its completion.  The interest of the artist is concentrated on this process of crystallization, where the material of the art takes, through his action, the various forms that are initiated by the first formal concepts of this style.  After the completion the interest must fade again, because the word `interest’ means: to be with something, to take part in a process of life, but this process has then come to an end.  Here again the question of how far the formal rules of the style represent that reality of life which is meant by the art cannot be decided from the formal rules.  Art is always an idealization; the ideal is different from reality — at least from the reality of the shadows, as Plato would have put it — but idealization is necessary for understanding.

    This comparison between the different sets of concepts in natural science with different styles of art may seem very far from the truth to those who consider the different styles of art as rather arbitrary products of the human mind. They would argue that in natural science these different sets of concepts represent objective reality, have been taught to us by nature, are therefore by no means arbitrary, and are a necessary consequence of our gradually increasing experimental knowledge of nature.  About these points most scientists would agree; but are the different styles of art an arbitrary product of the human mind?  Here again we must not be misled by the Cartesian partition.  The style arises out of the interplay between the world and ourselves, or more specifically between the spirit of the time and the artist.  The spirit of a time is probably a fact as objective as any fact in natural science, and this spirit brings out certain features of the world which are even-independent of time, are in this sense eternal.  The artist tries by his work to make these features understandable, and in this attempt he is led to the forms of the style in which he works. Therefore, the two processes, that of science and that of art, are not very different.  Both science and art form in the course of the centuries a human language by which we can speak about the more remote parts of reality, and the coherent sets of concepts as well as the different styles of art are different words or groups of words in this language….

Here is a truly beautiful mind grounded not just in mathematics and scientific theory, but informed by human experience.  In the rest of the work Heisenberg outlines the philosophical implications of modern physics on the history of human thought.  His conclusion speaks to our own time, 55 years from where he stood.  Though his primary concern was in the conflict between the West and the Communist dictatorships–and the possible use of nuclear weapons for which modern physics, he felt, bore a great deal of responsibility–he also foresaw a different type of conflict.  This was coming conflict originating from those parts of society upon whose foundations relied on, to use his term, narrow doctrines of understanding which would feel threatened as the coming discoveries in modern physics would reveal new knowledge of the universe and humanity’s place in it.  His final note is hopeful but what other choice did he have but to be hopeful?  The alternative is the extinction of the human species, and perhaps it is that–self-preservation–that will bring about, in the end, his final sentiment.

“…Finally, modern science penetrates into those large areas of our present world in which new doctrines were established only a few decades ago as foundations for new and powerful societies.  There modern science is confronted both with the content of the doctrines, which go back to European philosophical ideas of the nineteenth century (Hegel and Marx), and with the phenomenon of uncompromising belief.  Since modern physics must play a great role in these countries because of its practical applicability, it can scarcely be avoided that the narrowness of the doctrines is felt by those who have really understood modern physics and its philosophical meaning.  Therefore, at this point an interaction between science and the general trend of thought may take place.  Of course the influence of science should not be overrated; but it might be that the openness of modern science could make it easier even for larger groups of people to see that the doctrines are possibly not so important for the society as had been assumed before.  In this way the influence of modern science may favor an attitude of tolerance and thereby may prove valuable.

On the other hand, the phenomenon of uncompromising belief carries much more weight than some special philosophical notions of the nineteenth century.  We cannot close our eyes to the fact that the great majority of the people can scarcely have any well-founded judgment concerning the correctness of certain important general ideas or doctrines. Therefore, the word `belief’ can for this majority not mean `perceiving the truth of something’ but can only be understood as `taking this as the basis for life.’  One can easily understand that this second kind of belief is much firmer, is much more fixed than the first one, that it can persist even against immediate contradicting experience and can therefore not be shaken by added scientific knowledge.  The history of the past two decades has shown by many examples that this second kind of belief can sometimes be upheld to a point where it seems completely absurd, and that it then ends only with the death of the believer.  Science and history can teach us that this kind of belief may become a great danger for those who share it.  But such knowledge is of no avail, since one cannot see how it could be avoided, and therefore such belief has always belonged to the great forces in human history.  From the scientific tradition of the nineteenth century one would of course be inclined to hope that all belief should be based on a rational analysis of every argument, on careful deliberation; and that this other kind of belief, in which some real or apparent truth is simply taken as the basis for life, should not exist.  It is true that cautious deliberation based on purely rational arguments can save us from many errors and dangers, since it allows readjustment to new situations, and this may be a necessary condition for life.  But remembering our experience in modern physics it is easy to see that there must always be a fundamental complementarity between deliberation and decision.  In the practical decisions of life it will scarcely ever be possible to go through all the arguments in favor of or against one possible decision, and one will therefore always have to act on insufficient evidence.  The decision finally takes place by pushing away all the arguments – both those that have been understood and others that might come up through further deliberation – and by cutting off all further pondering.  The decision may be the result of deliberation, but it is at the same time complementary to deliberation; it excludes deliberation.  Even the most important decisions in life must always contain this inevitable element of irrationality.  The decision itself is necessary, since there must be something to rely upon, some principle to guide our actions.  Without such a firm stand our own actions would lose all force.  Therefore, it cannot be avoided that some real or apparent truth form the basis of life; and this fact should be acknowledged with regard to those groups of people whose basis is different from our own.

Coming now to a conclusion from all that has been said about modern science, one may perhaps state that modern physics is just one, but a very characteristic, part of a general historical process that tends toward a unification and a widening of our present world.  This process would in itself lead to a diminution of those cultural and political tensions that create the great danger of our time. But it is accompanied by another process which acts in the opposite direction. The fact that great masses of people become conscious of this process of unification leads to an instigation of all forces in the existing cultural communities that try to ensure for their traditional values the largest possible role in the final state of unification.  Thereby the tensions increase and the two competing processes are so closely linked with each other that every intensification of the unifying process — for instance, by means of new technical progress — intensifies also the struggle for influence in the final state, and thereby adds to the instability of the transient state.  Modern physics plays perhaps only a small role in this dangerous process of unification.  But it helps at two very decisive points to guide the development into a calmer kind of evolution.  First, it shows that the use of arms in the process would be disastrous and, second, through its openness for all kinds of concepts it raises the hope that in the final state of unification many different cultural traditions may live together and may combine different human endeavors into a new kind of balance between thought and deed, between activity and meditation.