I really enjoyed this book, I think mainly because Haldane is such a fascinating subject. I first encountered Haldane (like many scientists with left-wing sympathies) by way of Hobsbawm’s “Age of Extremes”. And I felt compelled to learn more about Haldane after reading McKenzie Wark’s introduction to J.D. Bernal’s “The World, The Flesh, and the Devil”.
I think I’m a lot more sympathetic than Subramanian to the way Haldane handled difficult issues, like the one surrounding Lysenko. I don’t necessarily agree with what he did in hindsight, but I think the pressures of party discipline and what communists then thought was worth sacrificing for the cause, I can see how difficult it was for him, and the political calculus involved. Ultimately, when it came down to it Haldane did choose to publically criticize fellow comrades who were trying to bend science towards very particular party lines (that in hindsight were not at all worth fighting for and a serious hit to the credibility of radical politics). Haldane always focused on internal criticism and discussion within the party and did all he could to solve disputes internally before allowing things to leak into public discourse. It’s interesting that it was his first wife (Charlotte Haldane) that in many ways brought him into communist politics. She was a member before him, and he remained a fellow traveller until their split when he then joined the party as she departed from it.
It's difficult to understand how large a figure Haldane was, as maybe the most well-known popularizer of science in his time. Einstein owned a copy of Haldane's famous book Daedalus, which Einstein marked up, emphasizing Haldane's ethical commentary. Aldous Huxley not only borrowed concepts Haldane discussed (such as ectogenesis which found its way into Brave New World) but even based one of his characters on Haldane (the professor in Antic Hay). Haldane was friends with Aldous' older brother Julian Huxley from his Eton days, though Haldane became a staunch critic of the type of eugenics that Julian Huxley would become associated with.
Some of my favourite parts of the book involved Haldane’s time in the Spanish Civil War. He was acquainted with Norman Bethune, someone who I am incredibly enamoured with. In fact, Bethune is the person my department’s (STS’s) building is named after (Bethune College at York University) and there is a bust of him outside our building. He was a Canadian doctor, and a communist held in very high regard by the people of China (and Mao himself) for his lifelong dedication serving the people of China in the practice of modern medicine. Subramanian includes this moving account of Bethune that Haldane had written in recollection of the two weeks he spent in Bethune’s unit:
“A Spanish comrade was brought in with his left arm shattered. He was as pale as a corpse. He could not move or speak. We looked for a vein in his arm, but his veins were empty. Bethune cut through the skin inside his right elbow, found a vein, and placed a hollow needle in it. He did not move. For some twenty minutes I held a reservoir of blood, connected to the needle by a rubber tube, at the right height to give a steady flow. As the new blood entered his vessels his colour gradually returned, and with it consciousness. When we sewed up the hole in his arm he winced. He was still too weak to speak but as we left him he bent his right arm and gave us the Red Front salute.”
I loved reading about Haldane's admiration of other scientists and figures of the past. This is a great excerpt about Haldane's love of the Catholic microbiologist Louis Pasteur:
“For Haldane, the model scientist was always Louis Pasteur, who in the nineteenth century developed vaccines, discovered how to halt the contamination of milk, and tripped up the headlong spread of disease. His influence, Haldane thought, was supreme—greater even than Darwin’s. Darwin changed the intellectual beliefs of his time, and his appeal was almost entirely to reason. Pasteur transformed the state of humanity and the structure of society. He published few experimental results, but every experiment he ran was final, decisive; no one conducted those same tests after him and came away with different results. It was rare, Haldane wrote in an unpublished book on Darwinism, that a scientist stimulated both reason and emotion. But Pasteur did. ”
And of course the account of Haldane in India with his second wife Helen was extremely fascinating and endlessly interesting. Besides the amusing spat Haldane had with C.S. Lewis, I especially loved this passage that Subramanian wrote regarding Hinduism, which Haldane took an interest in. The account starts with a discussion of the opportunities as well as constraints Haldane faced as a scientist and teacher in India:
“The kind of work Haldane thought possible in India derived from its proximity to a luxuriance of plants and animals. The labs at ISI couldn’t afford electron microscopes or cyclotrons. But Darwin hadn’t needed any expensive instruments to observe the finches on the Galápagos Islands or the earthworms in his lawn. His primary research relied on his patient respect for other organisms and on his sense of kinship with them—qualities that, to Haldane, were analogous to Hindu philosophy’s nonviolence against nature. Christian theologians insisted that humans and animals were distinct, he wrote; in the Hindu, Buddhist, and Jain faiths, “animals have rights and duties.” Sometimes Helen liked to say that Darwin had converted Europe to Hinduism—an exaggeration, Haldane held, but not terribly distant from the truth.
Under his guidance, his colleagues and students watched, counted, and measured. Helen bred guppies and silk moths; the fish did poorly, but the moths provided a paper on the two kinds of cocoons they produced and the varying quantity of silk from each kind.”
And this excerpt was also especially fun to read, especially as some background on why Haldane would have taken an interest to Hinduism:
“Why, Jack wondered, were the British so profoundly uninterested in the country they held? Most colonists made no effort to learn an Indian language or to understand the religions of the land… The British despised Indians and were unaffected by their condition—a state of being that Jack thought both ludicrous and uncivilized. The Englishmen around him conversed at any length only to Indians who spoke English—who had served as officers in the army or who had university degrees… In any case, he could only feel truly close to another human being when they could both presume to be equal to the other. In the relationship between colonizer and subject, that kind of equality was impossible. He knew the gulf was maintained deliberately, and he knew the British regarded India, above all, as an economic resource. But to his mind, in the absence of a genuine British passion for India, any possible intellectual rationalization for the imperial project evaporated. The Raj then became an exercise in exploitation, a machine to perpetuate iniquity.”
I also loved the excerpt of a letter that Haldane wrote to Nehru that Subramanian included in the book:
“I could, I believe, assist in the development of human physiology and of the more academic side of genetics. . . . However, I fully realise that the time has ceased when an Englishman can claim any right to advise Indians. If such a view is taken, I can make no complaint. If it is not, perhaps I may be of some service to India.”
Nehru responded and welcomed Haldane’s offer.
One last story I wanted to include alludes to the great and varied intellect of Haldane who was so well-read in everything, and had committed so much great literature to memory that I smile just at the thought of it. One of my favourite stories Subramanian tells is of a tram workers’ strike in the summer of 1913 when police and strike breakers would brutalize the workers, and Haldane one of the evenings strikers were out on the streets, went to a nearby street and started bellowing out the Athanasian Creed in Latin which drew quite a large crowd of curious onlookers, so large, in fact, that the strikebreaking trams could not get through. Haldane recalls police trying to dispel the crowd and pushing some pious old ladies into the gutter.
As a remark, the Athanasian Creed is one of the most fascinating creeds in my view, an important document on Trinitarian theology that Sarah Coakley makes quite interesting. Anyway, the idea of a communist geneticist loudly reciting the Athanasian Creed in Latin from memory to help tram strikers is so wonderfully hilarious to me. Maybe the best use of the creed and Trinitarian theology that I know of. How long theologians have been arguing over this creed, the filioque controversy, and interpreting Trinitarian doctrine. As Marx once said: “The philosophers have only interpreted the world, in various ways. The point, however, is to change it.” Theory and praxis.