Human Condition

politically, the modern world, in which we live today, was born with the first atomic explosions.

the sciences today have been forced to adopt a “language” of mathematical symbols which, though it was originally meant only as an abbreviation for spoken statements, now contains statements that in no way can be translated back into speech. The reason why it may be wise to distrust the political judgment of scientists qua scientists is not primarily their lack of “character”—that they did not refuse to develop atomic weapons—or their naïveté—that they did not understand that once these weapons were developed they would be the last to be consulted about their use—but precisely the fact that they move in a world where speech has lost its power.

There may be truths beyond speech, and they may be of great relevance to man in the singular

Men in the plural, that is, men in so far as they live and move and act in this world, can experience meaningfulness only because they can talk with and make sense to each other and to themselves

Wherever the relevance of speech is at stake, matters become political by definition, for speech is what makes man a political being.

For the sciences today have been forced to adopt a “language” of mathematical symbols which, though it was originally meant only as an abbreviation for spoken statements, now contains statements that in no way can be translated back into speech.

The reason why it may be wise to distrust the political judgment of scientists qua scientists is not primarily their lack of “character”—that they did not refuse to develop atomic weapons—or their naïveté—that they did not understand that once these weapons were developed they would be the last to be consulted about their use—but precisely the fact that they move in a world where speech has lost its power.

And whatever men do or know or experience can make sense only to the extent that it can be spoken about.

While all aspects of the human condition are somehow related to politics, this plurality is specifically the condition—not only the conditio sine qua non, but the conditio per quam—of all political life.

The question is only whether we wish to use our new scientific and technical knowledge in this direction, and this question cannot be decided by scientific means; it is a political question of the first order and therefore can hardly be left to the decision of professiona