The World as I See It (12 page)

For the Prussian Academy of Sciences,

(Signed) H. von Ficker,
E. Heymann,
Perpetual Secretaries
Berlin,
April
7, 1933

The Prussian Academy of Sciences.

Professor Albert Einstein, Leyden,

c/o Prof. Ehrenfest, Witte Rosenstr.

Dear Sir,

As the present Principal Secretary of the Prussian Academy I beg to acknowledge the receipt of your communication dated March 28 announcing your resignation of your membership of the Academy. The Academy took cognizance of your resignation in its plenary session of March 30, 1933.

While the Academy profoundly regrets the turn events have taken, this regret is inspired by the thought that a man of the highest scientific authority, whom many years of work among Germans and many years of membership of our society must have made familiar with the German character and German habits of thought, should have chosen this moment to associate himself with a body of people abroad who—partly no doubt through ignorance of actual conditions and events—have done much damage to our German people by disseminating erroneous views and unfounded rumours. We had confidently expected that one who had belonged to our Academy for so long would have ranged himself, irrespective of his own political sympathies, on the side of the defenders of our nation against the flood of lies which has been let loose upon it. In these days of mud-slinging, some of it vile, some of it ridiculous, a good word for the German people from you in particular might have produced a great effect, especially abroad. Instead of which your testimony has served as a handle to the enemies not merely of the present Government but of the German people. This has come as a bitter and grievous disappointment to us, which would no doubt have led inevitably to a parting of the ways even if we had not received your resignation.

Yours faithfully,

(signed) von Ficker.

Le Coq-sur-Mer, Belgium,

April
12, 1933

To the Prussian Academy of Sciences, Berlin.

I have received your communication of the seventh instant and deeply deplore the mental attitude displayed in it.

As regards the fact, I can only reply as follows: What you say about my behaviour is, at bottom, merely another form of the statement you have already published, in which you accuse me of having taken part in atrocity-mongering against the German nation. I have already, in my last letter, characterized this accusation as slanderous.

You have also remarked that a “good word” on my part for “the German people” would have produced a great effect abroad. To this I must reply that such a testimony as you suggest would have been equivalent to a repudiation of all those notions of justice and liberty for which I have all my life stood. Such a testimony would not be, as you put it, a good word for the German nation; on the contrary, it would only have helped the cause of those who are seeking to undermine the ideas and principles which have won for the German nation a place of honour in the civilized world. By giving such a testimony in the present circumstances I should have been contributing, even if only indirectly, to the barbarization of manners and the destruction of all existing cultural values.

It was for this reason that I felt compelled to resign from the Academy, and your letter only shows me how right I was to do so.

Munich,
April
8, 1933

From the Bavarian Academy of Sciences

to Professor Albert Einstein.

Sir,

In your letter to the Prussian Academy of Sciences you have given the present state of affairs in Germany as the reason for your resignation. The Bavarian Academy of Sciences, which some years ago elected you a corresponding member, is also a German Academy, closely allied to the Prussian and other German Academies; hence your withdrawal from the Prussian Academy of Sciences is bound to affect your relations with our Academy.

We must therefore ask you how you envisage your relations with our Academy after what has passed between yourself and the Prussian Academy.

The President of the Bavarian Academy of Sciences.

Le Coq-sur-Mer,
April
21, 1933

To the Bavarian Academy of Sciences, Munich.

I have given it as the reason for my resignation from the Prussian Academy that in the present circumstances I have no wish either to be a German citizen or to remain in a position of quasi-dependence on the Prussian Ministry of Education.

These reasons would not, in themselves, involve the severing of my relations with the Bavarian Academy. If I nevertheless desire my name to be removed from the list of members, it is for a different reason.

The primary duty of an Academy is to encourage and protect the scientific life of a country. The learned societies of Germany have, however—to the best of knowledge—stood by and said nothing while a not inconsiderable proportion of German savants and students, and also of professional men of university education, have been deprived of all chance of getting employment or earning their livings in Germany. I would rather not belong to any society which behaves in such a manner, even if it does so under external pressure.

A Reply

The following lines are Einstein’s answer to an invitation to associate himself with a French manifesto against Anti-Semitism in Germany.

I HAVE CONSIDERED THIS
most important proposal, which has a bearing on several things that I have nearly at heart, carefully from every angle. As a result I have come to the conclusion that I cannot take a personal part in this extremely important affair, for two reasons:—

In the first place I am, after all, still a German citizen, and in the second I am a Jew. As regards the first point I must add that I have worked in German institutions and have always been treated with full confidence in Germany. However deeply I may regret the things that are being done there, however strongly I am bound to condemn the terrible mistakes that are being made with the approval of the Government; it is impossible for me to take part personally in an enterprise set on foot by responsible members of a foreign Government. In order that you may appreciate this fully, suppose that a French citizen in a more or less analogous situation had got up a protest against the French Government’s action in conjunction with prominent German statesmen. Even if you fully admitted that the protest was amply warranted by the facts, you would still, I expect, regard the behaviour of your fellow-citizen as an act of treachery. If Zola had felt it necessary to leave France at the time of the Dreyfus case, he would still certainly not have associated himself with a protest by German official personages, however much he might have approved of their action. He would have confined himself to—blushing for his countrymen. In the second place, a protest against injustice and violence is incomparably more valuable if it comes entirely from people who have been prompted to it purely by sentiments of humanity and a love of justice. This cannot be said of a man like me, a Jew who regards other Jews as his brothers. For him, an injustice done to the Jews is the same as an injustice done to himself. He must not be the judge in his own case, but wait for the judgment of impartial outsiders.

These are my reasons. But I should like to add that I have always honoured and admired that highly developed sense of justice which is one of the noblest features of the French tradition,

IV

The Jews

Jewish Ideals

THE PURSUIT OF KNOWLEDGE
for its own sake, an almost fanatical love of justice, and the desire for personal independence—these are the features of the Jewish tradition which make me thank my stars that I belong to it.

Those who are raging to-day against the ideals of reason and individual liberty and are trying to establish a spiritless State-slavery by brute force rightly see in us their irreconcilable foes. History has given us a difficult row to hoe; but so long as we remain devoted servants of truth, justice, and liberty, we shall continue not merely to survive as the oldest of living peoples, but by creative work to bring forth fruits which contribute to the ennoblement of the human race, as heretofore.

Is there a Jewish Point of View?

IN THE PHILOSOPHICAL SENSE
there is, in my opinion, no specifically Jewish outlook. Judaism seems to me to be concerned almost exclusively with the moral attitude in life and to life. I look upon it as the essence of an attitude to life which is incarnate in the Jewish people rather than the essence of the laws laid down in the Thora and interpreted in the Talmud. To me, the Thora and the Talmud are merely the most important evidence for the manner in which the Jewish conception of life held sway in earlier times.

The essence of that conception seems to me to lie in an affirmative attitude to the life of all creation. The life of the individual has meaning only in so far as it aids in making the life of every living thing nobler and more beautiful. Life is sacred—that is to say, it is the supreme value, to which all other values are subordinate. The hallowing of the supra-individual life brings in its train a reverence for everything spiritual—a particularly characteristic feature of the Jewish tradition.

Judaism is not a creed: the Jewish God is simply a negation of superstition, an imaginary result of its elimination. It is also an attempt to base the moral law on fear, a regrettable and discreditable attempt. Yet it seems to me that the strong moral tradition of the Jewish nation has to a large extent shaken itself free from this fear. It is clear also that “serving God” was equated with “serving the living.” The best of the Jewish people, especially the Prophets and Jesus, contended tirelessly for this.

Judaism is thus no transcendental religion; it is concerned with life as we live it and can up to a point grasp it, and nothing else. It seems to me, therefore, doubtful whether it can be called a religion in the accepted sense of the word, particularly as no “faith” but the sanctification of life in a supra-personal sense is demanded of the Jew.

But the Jewish tradition also contains something else, something which finds splendid expression in many of the Psalms—namely, a sort of intoxicated joy and amazement at the beauty and grandeur of this world, of which, man can just form a faint notion. It is the feeling from which true scientific research draws its spiritual sustenance, but which also seems to find expression in the song of birds. To tack this on to the idea of God seems mere childish absurdity.

Is what I have described a distinguishing mark of Judaism? Is it to be found anywhere else under another name? In its pure form, nowhere, not even in Judaism, where the pure doctrine is obscured by much worship of the letter. Yet Judaism seems to me one of its purest and most vigorous manifestations. This applies particularly to the fundamental principle of the sanctification of life.

It is characteristic that the animals were expressly included in the command to keep holy the Sabbath day, so strong was the feeling that the ideal demands the solidarity of all living things. The insistence on the solidarity of all human beings finds still stronger expression, and it is no mere chance that the demands of Socialism were for the most part first raised by Jews.

How strongly developed this sense of the sanctity of life is in the Jewish people is admirably illustrated by a little remark which Walter Rathenau once made to me in conversation: “When a Jew says that he’s going hunting to amuse himself, he lies.” The Jewish sense of the sanctity of life could not be more simply expressed.

Jewish Youth
An Answer to a Questionnaire

IT IS IMPORTANT THAT
the young should be induced to take an interest in Jewish questions and difficulties, and you deserve gratitude for devoting yourself to this task in your paper. This is of moment not merely for the destiny of the Jews, whose welfare depends on their sticking together and helping each other, but, over and above that, for the cultivation of the international spirit, which is in danger everywhere to-day from a narrow-minded nationalism. Here, since the days of the Prophets, one of the fairest fields of activity has lain open to our nation, scattered as it is over the earth and united only by a common tradition.

Addresses on Reconstruction in Palestine

I

TEN YEARS AGO
, when I first had the pleasure of addressing you on behalf of the Zionist cause, almost all our hopes were still fixed on the future. To-day we can look back on these ten years with joy; for in that time the united energies of the Jewish people have accomplished a splendid piece of successful constructive work in Palestine, which certainly exceeds anything that we dared to hope then.

We have also successfully stood the severe test to which the events of the last few years have subjected us. Ceaseless work, supported by a noble purpose, is leading slowly but surely to success. The latest pronouncements of the British Government indicate a return to a juster judgment of our case; this we recognize with gratitude.

But we must never forget what this crisis has taught us—namely, that the establishment of satisfactory relations between the Jews and the Arabs is not England’s affair but ours. We—that is to say, the Arabs and ourselves—have got to agree on the main outlines of an advantageous partnership which shall satisfy the needs of both nations. A just solution of this problem and one worthy of both nations is an end no less important and no less worthy of our efforts than the promotion of the work of construction itself. Remember that Switzerland represents a higher stage of political development than any national state, precisely because of the greater political problems which had to be solved before a stable community could be built up out of groups of different nationality.