incapable of coping with the attitudes of prospec tive clients. So he fled from society and re-entered the sanctuary of institutional life; he became an assistant professor at the college which had made him what he was. Eventually he transferred to another sanc tuary, the government. Here he is content. Here he is a "doctor," not a "mister," and, above all, he is relieved of all concern about the source of his sustenance. He has found the warmth, comfort and security of his prenatal state; that is what all his study had prepared him for.
because of their early religious training or because their scientific thinking had taken a philosophical turn, I do not know. But I do know that those who believed in a God of the Universe were more stable and showed greater strength of character than those who had swallowed the materialistic philosophy whole. The former were certainly considered less of a security risk than the latter. I do not know whether Dr. Oppenheimer was or is a Communist. But I do know that those who worship at the shrine of science are apt to lose all sense of moral values and thus become susceptible to the lure of communism,.
Social Progress by Formula With some variation in details, this is the story of the lives of a number of eminent scientists. Their common characteristic is an addiction to science that amounts to a mania; in all other matters, their naiveté is almost childlike. Being utterly without guile, they can fall easy prey to the shrewd and unscrupulous communist agent. The promise of communism—security for all people— makes sense to the scientist who has always enjoyed institutional security. If the State can provide for him, why cannot it provide for the butcher, the baker and the candlestick maker? Since he has never had need for exercising freedom of choice, he puts no importance on it. His formula-ridden mind easily accepts the concept of a society run by a formula. Science, which has shown him how to fathom every materialistic problem presented to him, can surely come up with a math ematical equation that will solve all social problems. All one needs to do is to submit man to environ mental conditioning, such as he employs in his laboratory, and the right answer will be found. That is what communism holds, and therefore its promise appeals to him. He has no criteria by which to examine that promise; his training has not fur nished him with any. The product of the larger technical institution, I found, is far more characterized by this naiveté, which easily turns to emotional instability under the impact of social contacts, than is the graduate of the smaller college. This is probably due to the difference in curricula. Most small colleges insist that the student take some cultural courses, while the larger technical schools concentrate on science to the exclusion of everything else. Furthermore, the student in a large institution loses his sense of individuality the moment he is enrolled, merely because he is lost in the immense student body; one technical school actually prides itself on its indifference to the individual student. After having lost his identity for four impressionable years, it is easy for the graduate to accept the basic premise of communism that the individual does not count. Among the scientists with whom I came in con tact, the majority were cognizant of the limitations of science, and realized that the finite mind of man could not penetrate the mystery of the laws of nature. Whether they came to that realization
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