Written by Albert Einstein at the invitation of a German magazine, 1921:
What Artistic and Scientific Experience Have in Common
Where the world ceases to be the scene of our personal hopes and wishes, where we face it as free beings admiring, asking, and observing, there we enter the realm of Art and Science. If what is seen and experienced is portrayed in the language of logic, we are engaged in science. If it is communicated through forms whose connections are not accessible to the conscious mind but are recognized intuitively as meaningful, then we are engaged in art. Common to both is the loving devotion to that which transcends personal concerns and volition.
(From Helen Dukas and Banesh Hoffmann, eds., Albert Einstein, the Human Side: New Glimpses From His Archives, 1979.)
Albert Einstein, along with other Jewish luminaries, including Hannah Arendt, published a letter in the New York Times on December 4, 1948. That was only a few months after Israel had declared its independence and as hundreds of Palestinian villages were being actively demolished after their inhabitants were expelled.
The letter denounced Israel’s newly-founded Herut party and its young leader, Menachem Begin.
Herut was carved out of the Irgun terrorist gang, famous for its many massacres against Palestinian Arab communities leading up to the Nakba, the catastrophic ethnic cleansing of the Palestinian people from their historic homeland in 1947-48.
In the letter, Einstein, and others, described Herut (Freedom) party as a “political party closely akin in its organization, methods, political philosophy and social appeal to Nazi and Fascist parties.”
For a letter of this nature to appear a mere few years after the end of World War II and the devastation of the Holocaust is a profound indication of the clear chasm that existed among Jewish intellectuals at the time: the Zionists who supported Israel and its violent birth, and those who took the high moral ground and objected to it.
Sadly, the latter group – although still in existence – had lost the battle.
Herut later merged with other groups to form the Likud Party. Begin received the Nobel Peace Prize and the Likud is now the leading party in Israel’s most right-wing government coalition. The "Nazi and Fascist"-like philosophy of Herut have prevailed, and it now engulfs and defines mainstream society in Israel.
This right-wing tendency is even more pronounced among young Israelis than previous generations.
If we ask ourselves how the structure of society and the cultural attitude of man should be changed in order to make human life as satisfying as possible, we should constantly be conscious of the fact that there are certain conditions which we are unable to modify. As mentioned before, the biological nature of man is, for all practical purposes, not subject to change. Furthermore, technological and demographic developments of the last few centuries have created conditions which are here to stay. In relatively densely settled populations with the goods which are indispensable to their continued existence, an extreme division of labor and a highly-centralized productive apparatus are absolutely necessary. The time—which, looking back, seems so idyllic—is gone forever when individuals or relatively small groups could be completely self-sufficient. It is only a slight exaggeration to say that mankind constitutes even now a planetary community of production and consumption.
I have now reached the point where I may indicate briefly what to me constitutes the essence of the crisis of our time. It concerns the relationship of the individual to society. The individual has become more conscious than ever of his dependence upon society. But he does not experience this dependence as a positive asset, as an organic tie, as a protective force, but rather as a threat to his natural rights, or even to his economic existence. Moreover, his position in society is such that the egotistical drives of his make-up are constantly being accentuated, while his social drives, which are by nature weaker, progressively deteriorate. All human beings, whatever their position in society, are suffering from this process of deterioration. Unknowingly prisoners of their own egotism, they feel insecure, lonely, and deprived of the naive, simple, and unsophisticated enjoyment of life. Man can find meaning in life, short and perilous as it is, only through devoting himself to society.
The economic anarchy of capitalist society as it exists today is, in my opinion, the real source of the evil. We see before us a huge community of producers the members of which are unceasingly striving to deprive each other of the fruits of their collective labor—not by force, but on the whole in faithful compliance with legally established rules. In this respect, it is important to realize that the means of production—that is to say, the entire productive capacity that is needed for producing consumer goods as well as additional capital goods—may legally be, and for the most part are, the private property of individuals.