Religion vs. Humanism: Isaac Asimov on Science and Spirituality
“The soft bonds of love are indifferent to life and death.”
By Maria Popova
Science and religion have a long history of friction as diametric opposites. But some of humanity’s greatest minds have found in science itself a rich source of spirituality, from Albert Einstein’s meditation on whether scientists pray to Richard Feynman’s ode to the universe to Carl Sagan on the reverence of science to Bucky Fuller’s scientific rendition of The Lord’s Prayer to Richard Dawkins on the magic of reality.
Here comes a wonderful addition from the mind of beloved science fiction author Isaac Asimov, found in the altogether indispensable It’s Been a Good Life (public library) — a revealing selection of Asimov’s letters, diary entries, and his three prior autobiographies, In Memory Yet Green (1979), In Joy Still Felt (1980), and the posthumously published I. Asimov: A Memoir (1994), edited by his spouse, Janet Jeppson Asimov, a decade after his death.
Asimov succinctly recapitulates his philosophy:
I have never, not for one moment, been tempted toward religion of any kind. The fact is that I feel no spiritual void. I have my philosophy of life, which does not include any aspect of the supernatural and which I find totally satisfying. I am, in short, a rationalist and believe only that which reason tells me is so.
Indeed, rather than suspending his conviction in the ether of vacant self-righteousness, it is with amiable reason and clever logic that Asimov responds to his inquisitors: Shortly after writing Asimov’s Guide to the Bible, he appeared on the David Frost Show and delivered his irreverent wit in full brilliance when badgered with the G-question. The author recounts:
[Frost] said, with neither warning nor preamble, “Dr. Asimov, do you believe in God?”
“That rather took my breath away. It was a dreadful way of putting a person on the spot. To answer honestly, “No,” with millions of people watching, could arouse a great deal of controversy I didn’t feel much need of. Yet I couldn’t lie, either. I played for time, in order to find a way out.
He said, “Dr. Asimov, do you believe in God?”
And I said, “Whose?”
He said, a little impatiently, “Come, come, Dr. Asimov, you know very well whose. Do you believe in the Western God, the God of the Judeo-Christian tradition?”
Still playing for time, I said, “I haven’t given it much thought.”
Frost said, “I can’t believe that, Dr. Asimov.” He then nailed me to the wall by saying, “Surely a man of your diverse intellectual interests and wide-ranging curiosity must have tried to find God?”
(Eureka! I had it! The very nails had given me my opening!) I said, smiling pleasantly, “God is much more intelligent than I am — let him try to find me.”
Above all, however, Asimov was an unrelenting humanist:
I’ve never been particularly careful about what label I placed on my beliefs. I believe in the scientific method and the rule of reason as a way of understanding the natural Universe. I don’t believe in the existence of entities that cannot be reached by such a method and such a rule and that are therefore “supernatural.” I certainly don’t believe in the mythologies of our society, in Heaven and Hell, in God and angels, in Satan and demons. I’ve thought of myself as an “atheist,” but that simply described what I didn’t believe in, not what I did.
Gradually, though, I became aware that there was a movement called “humanism,” which used that name because, to put it most simply, Humanists believe that human beings produced the progressive advance of human society and also the ills that plague it. They believe that if the ills are to be alleviated, it is humanity that will have to do the job. They disbelieve in the influence of the supernatural on either the good or the bad of society, on either its ills or the alleviation of those ills.
He revisits the subject of self-classification in a letter to a friend, articulating the same gripe with the label “atheist” that Brian Cox would come to echo decades later, and writes:
Have I told you that I prefer “rationalism” to “atheism”? The word “atheist,” meaning “no God,” is negative and defeatist. It says what you don’t believe and puts you in an eternal position of defense. “Rationalism” on the other hand states what you DO believe; that, that which can be understood in the light of reason. The question of God and other mystical objects-of-faith are outside reason and therefore play no part in rationalism and you don’t have to waste your time in either attacking or defending that which you rule out of your philosophy altogether.
Speaking to the core belief that the unknown is a source of wonder rather than fear, a fundamental driver of science, Asimov allows for the possibility that his own convictions about the nonexistence of “god” might be wrong, with a playful wink at Bertrand Russell:
There is nothing frightening about an eternal dreamless sleep. Surely it is better than eternal torment in Hell and eternal boredom in Heaven. And what if I’m mistaken? The question was asked of Bertrand Russell, the famous mathematician, philosopher, and outspoken atheist. “What if you died,” he was asked, “and found yourself face to face with God? What then?”
And the doughty old champion said, “I would say, ‘Lord, you should have given us more evidence.'”
But Asimov’s philosophy shines with its fullest heart in these beautiful words penned at the end of his life, at once validating and invalidating the mortality paradox:
The soft bonds of love are indifferent to life and death. They hold through time so that yesterday’s love is part of today’s and the confidence in tomorrow’s love is also part of today’s. And when one dies, the memory lives in the other, and is warm and breathing. And when both die — I almost believe, rationalist though I am — that somewhere it remains, indestructible and eternal, enriching all of the universe by the mere fact that once it existed.
Published August 13, 2013