Is There Intelligent Life on Earth? (part 10)
Posted on May 9, 2019 May 9, 2019 by Curator Bot
Taggedpolitical, propaganda
nationalvanguard.org
H.G. Wells by Revilo P. Oliver
IT IS EASY TO account for the sudden vogue of "science fiction" in the later 1920s. As we have already remarked, it was a novel form of fantasy, refreshing to palates weary of the traditional forms, which had been cultivated almost to exhaustion. But it was really fostered for political purposes. It was an ideal vehicle for revolutionary propaganda, which could be subtly and almost covertly injected into the reader's mind by tales in which Marx's earthly paradise was described as scientifically inevitable.
That sugar-coated propaganda dated from Victorian times. An American writer, Edward Bellamy, after producing a series of quite pedestrian novels that reworked worn-out plots with little success, hit the publishing jackpot with two rather silly books, Looking Backward (1888), and Equality (1897). 43 The most effective propagandist, intellectually far superior to the mediocre Bellamy, was H. G. Wells, who always had the good sense to eschew Bellamy's grinning optimism. His Time Machine contains elements of political satire but is essentially a brilliant tale of pseudo-scientific adventure. His Story of Days to Come and When the Sleeper Wakes , both dating from 1899 and still in print as "prophetic science fiction novels," are extremely adroit. Their glowing pictures of the socialistic world of the future that Science has made inevitable do not entirely omit its horrors, but leave the average reader with the feeling that there must be some way to eat the cake and have it, too.
The propaganda that became so large a part of the "science fiction" during the past half-century was cruder and on a much lower literary level, but nevertheless effective, and there can be no doubt but that the great vogue of this kind of fantasy was partly fostered for revolutionary purposes. That, however, is only marginal to our present subject.
There was a concurrent and drastic revolution in scientific thinking. I have no thought of attempting anything so absurd as to try to adjudicate the strictly scientific questions involved, and I must not be understood as pronouncing on the accuracy of any of the scientific theories I shall mention. My purpose is only to call attention to their drastic and ominous consequences.
It is fair to say that in 1920 the world-view of scientific thought was in complete harmony with common sense and that by 1930 that harmony had been disastrously destroyed. In 1920, one thought of the entire physical world, from the infinite to the infinitesimal, as obeying a uniform law of causality and differing only in the scale on which the various phenomena took place. The early model of Bohr's atom could still be understood as a miniature world subject to the Newtonian laws. 44 The Lorentz contractions ("transformations") were known, of course, but as mathematical paradoxes, and the theories Einstein derived from them, were still highly dubious speculations.
The first spark of revolution came from the solar eclipse on 29 May 1919, which yielded observations that seemed to provide for the first time confirmation of Einstein's General Theory. Relativity smouldered for a time and then burst into a conflagration. Astronomers and physicists alike underwent an almost spiritual conversion and accepted as real Lorentz's fantastic world in which time and space are no longer separate and absolute in themselves but have become merely reciprocally interdependent appearances that are relative to the mind of the observer. Strictly speaking, there is only one absolute, light, and it really does not move through a given space in a given time, but is what measures space and time and makes them merely aspects ("dimensions") of the same thing. Physics, in other words, became a kind of mathematical metaphysics.
I cannot tell you whether Relativity is right or wrong, and I shall draw no inferences from the fact that it has become in scientific thought a dogma to which many men are as passionately attached as Christians once clung to the doctrine of transsubstantiation. It is still a theory, a speculative theory, deduced from premises that are still uncertain, many of them beyond the scope of experimental verification. The most cogent bits of observed evidence that support it, the precession of the orbit of Mercury and the deflection of light from distant stars about the sun, are both susceptible of other explanations. The theory is not compatible with quantum mechanics, so that one or the other (or both!) must be wrong, although it is now as much of a faux pas to mention that as it would have been to discuss sexual intercourse in a Victorian drawing room. Evidence that the velocity of light, Einstein's famous C , is not an absolute seems to be accumulating, and is becoming more difficult to explain away. 45 If the sun is not the uniform sphere supposed in the Einstinian calculations, its internal structure could adequately explain the precession of the orbit of Mercury, and evidence to that effect was presented last year by Dr. Henry A. Hill, but he had to go to Dublin to have an opportunity to present that evidence, which, it is alarming to note, excited indignation . 46
Unfortunately, I cannot assure you on my own responsibility that Relativity is a fraud, although that is precisely the conclusion that is reached by distinguished and very courageous scientists, Dr. Dean Turner, Dr. E. E. Butterfield, Dr. Herbert Dingle, the late Dr. Herbert Ives, and other contributors to The Einstein Myth and the Ives Papers (New York, Devin-Adair, 1981). But I can assure you, without hesitation, that something is infernally rotten — and in a place much nearer than Denmark — when scientists resort to the vapid argument that those who blaspheme against their Savior are, if Russian, nasty Communists, and, if Americans, vile "anti-Semites," using a nonsense term that can be employed only by the completely thoughtless or the utterly cynical. 47 Whatever the truth of Relativity, it has obviously become a religion, 48 and that alone suffices to make one take pleasure in Dr. Turner's succinct characterization of godly Einstein […]
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