"The thing before you is no longer an animal, a fellow-creature, but a problem," says HG Wells's mad vivisector Dr Moreau, attempting to justify his grotesque animal experiments. In Pavlov's Dogs and Schrödinger's Cat, the philosopher and psychologist Rom Harré explores the history of scientists who have used plants and animals - the "living laboratory" - to test hypotheses and collect data. But Harré's original and thoughtful study is not explicitly about the ethics of animal experimentation. Instead, he wants to show how the instrumentarium of science is not restricted to beakers and Bunsen burners, but has always included organic apparatus, from Galvani's frog's legs twitching with electricity, to Mendel's pea plants, to thought experiments such as Schrödinger's cat, poised eternally (and inhumanely) between life and death. Indeed, the living laboratory is at the very heart of science, he argues: "animals and plants become devices we research with rather than something we research on".

Read the rest here.

In the same issue are two of my regular short paperback reviews, this time on an urban theme. The first is on that uniquely English phenomenon: the seaside town - Designing the Seaside: Architecture, Society and Nature, by Fred Gray. The second is anthropologist Marc Augé's haunting analysis of modern urban spaces, Non-Places: An Introduction to Supermodernity, reissued with a new introduction by Verso.

"Taking Dr. Strangelove as his main reference-point, Peter D. Smith sets out to give us a narrative of the history of the superweapon, whose origin he dates more or less to the discovery of radioactivity. One of the main strengths of this account lies in Smith’s ability to combine science, history, and fiction in an engrossing cultural history of one of the concepts lying at the heart of the Cold War. It may sound odd, but the superweapon was conceived in a utopian spirit as the device which would end war once and for all. This idea was from the very beginning politically naïve and internally flawed. Smith rightly presents H. G. Wells’s 1914 novel The World Set Free as a formative text in imagining how the world could be reborn through atomic war. Here Wells was technologically prescient, but also disturbingly unconcerned about the millions who would have to be atomized to realize this dream. It was a dream made possible by an enterprising scientist, and Smith charts out fascinatingly how the figure of the scientist fluctuated in the period from the turn of the twentieth century up to the 1960s between the polarized extremes of a role as saviour of humanity or its villainous destroyer."

(David Seed, Modern Language Review 104.1 (Jan 2009), 195-6)

The other day I had an email from an angry reader. He accused me of maligning the good name of scientists in my cultural history of superweapons. Scientists were not “doomsday men” and the phrase “an organization of dangerous lunatics” should not be applied to the secret laboratories where scientists developed superweapons. As someone who had worked in the nuclear industry, he wanted to make it plain to me that it was only thanks to such “lunatics” and their many scientific discoveries that I could enjoy a comfortable and healthy life, free from the fear of Nazism and Communism.

I must admit I was slightly taken aback by the heartfelt anger of his email. It was clear there was not going to be a meeting of minds. But in the end we did have an amicable and interesting exchange of emails.

I explained that the title of my book, Doomsday Men, was borrowed from JB Priestley’s 1938 novel of the same name, about how an atomic doomsday device is created at a secret laboratory in the Mojave Desert. My correspondent found the title provocative and even cheap. I hoped other readers would see the irony, and, as my book is about how film and fiction prefigures our obsession with superweapons, insisted it was appropriate to use a title that wouldn’t have been out of place in the pulps.

Indeed, the whole point of the book was not to blame scientists for weapons of mass destruction, but to show how humankind’s most terrible yet ingenious inventions were inspired by a desperate dream, one that was shared by a whole culture, including writers like Jack London and HG Wells, a dream of peace and scientific utopia. In a sense, we are all doomsday men. After all, it was Wells who coined the phrase “atomic bomb” before even World War I. And it was also Wells who in 1933 described scientists developing weapons of mass destruction in a secret laboratory as “an organization of dangerous lunatics”.

The great scientific romancer HG Wells could hardly be described as hostile to science or scientists. It was his anger at the misuse of science to create weapons of mass destruction that led him to condemn such scientists. I share that anger and it prompted me to explore the cultural reasons why people from all walks of life came to think that superweapons were a solution to human problems.

Readers of Wells’s fiction were familiar with mad scientists – Griffin or Moreau, for example – as well as those who hoped to improve the world, men like Holsten and Karenin in The World Set Free (1914). In the early years of the twentieth century, popular culture turned scientists into saviours who freed the world from war with awesome superweapons. But the experience of gas warfare, then biological weapons, and finally the atomic bomb gradually changed public perceptions. As fears grew about superweapons, their creators who had transformed the laws of nature into instruments of total destruction were increasingly depicted as mad scientists. Those who had been raised up to be gods, were later cast down as devils – or at least as acolytes of that master of megadeath, Dr Strangelove.

In the atomic age, as the public learned to live with first the A-bomb, then the H-bomb, and finally the world-destroying cobalt or C-bomb, scientists were stereotyped as mad, bad and dangerous (to borrow Christopher Frayling’s phrase). “What you are doing is mad, it is diabolic,” says the scientist’s assistant in Ernest B. Schoedsack’s movie Dr Cyclops (1940): “You are tampering with powers reserved to God.” In the classic science fiction film The Thing (1951), based on John W. Campbell’s story about alien invasion, the sinister scientist Dr Carrington is prepared to sacrifice human lives in the cause of science: “Knowledge is more important than life... We’ve only one excuse for existing: to think, to find out, to learn…It doesn’t matter what happens to us.”

Such scientists would be the end of us all, people feared. “What hope can there be for mankind…when there are such men as Felix Hoenikker to give such playthings as ice-nine to such short-sighted children as almost all men and women are?” asked Kurt Vonnegut in the brilliant Cat’s Cradle (1963). As far as film and fiction were concerned, scientists were not just Strangelovian doomsday men. Their whole outlook on life was positively warped. “If the murders of twelve innocent people can help save one human life it will have been worth it”, reasons Doctor Necessiter in The Man With Two Brains (1983).

But these are, of course, mere fictions. As physicist Sidney Perkowitz points out in his enjoyable survey of Hollywood Science (2007), although they may on occasion appear somewhat arrogant, most scientists are not megalomaniacs: “few scientists have a burning desire to rule the world; typically, they don’t even enjoy managing people and research budgets”. He does, however, concede that one stereotype may have a basis in truth – the image of scientists as being sartorially challenged: “The rumpled look is a badge of authority; to scientists, the ‘suits’, formally dressed bureaucrats, are members of a despised race.” (I’m aware this may be a controversial view. In the interest of balance, I urge readers to also consult the excellent Geek Chic, ed by Sherrie A. Inness, especially chapter 2, "Lab Coats and Lipstick", by L. Jowett.)

But Freeman Dyson suggests truth may be every bit as strange as fiction. The physicist, who worked on weapons projects as well as the Project Orion atomic spaceship in the 1950s, thinks there’s more than a grain of truth in the Strangelove stereotype. "The mad scientist is not just a figure of speech," says Dyson, "there really are such people, and they love to play around with crazy schemes. Some of them may even be dangerous, so one is not altogether wrong in being scared of such people."

Recently, I was powerfully reminded of Dyson’s comment while reviewing the reissue of Dan O’Neill’s classic nuclear history The Firecracker Boys (1994). In 1958, physicist Edward Teller, the self-styled father of the H-bomb, turned up in Juneau, Alaska, and held an impromptu news conference. He was there to unveil Project Chariot, a plan to create a deep-water harbour at Cape Thompson in northwest Alaska using thermonuclear bombs. Seventy million cubic yards of earth would be shifted instantly using nuclear explosions equivalent to 2.4 million tons of TNT. That’s 40% of all the explosive energy expended in World War II. Some firecracker.

Locals said they didn’t need a harbour. They also raised understandable concerns about radioactivity. After all, the year before, Nevil Shute had published On the Beach, one of the best-selling of all nuclear fictions (four million copies by 1980), in which the world dies a lingering death caused by fallout from a nuclear war fought with cobalt bombs. Teller was unfazed by the criticisms. That year he had defended atmospheric nuclear tests, claiming such fallout was no more dangerous than “being an ounce overweight”. He tried to reassure the Alaskans: “We have learned to use these powers with safety”. He even promised them a harbour in the shape of a polar bear.

Teller and his fellow scientists at the Livermore Laboratory in California were on a mission to redeem the nuclear bomb. They wanted to overcome the public’s irrational “phobic” reactions to nuclear weapons. “Geographical engineering” was the answer, said Teller: “We will change the earth’s surface to suit us.” The Faustian hubris of the man appeared to know no bounds. Dubbed in the press “Mr H-Bomb”, Teller even admitted to a “temptation to shoot at the moon” with nukes. You need a new Suez Canal? Blast it out with my thermonuclear bombs. Or how about turning the Mediterranean into a freshwater lake to irrigate the Sahara? All you need to do is to close the Straits of Gibraltar by detonating a few H-bombs (clean ones, of course, absolutely guaranteed). No problem. We can do it – trust me, I’m a physicist.

Dan O’Neill interviewed Teller. Or at least he tried to. As soon as he started asking questions, Teller “cursed loudly and with great facility” and tore up the release form he had just signed to allow O’Neill to use the interview. Despite Teller’s hissy fit, O’Neill’s remarkable book shows how government agencies lied to local people, attempted to bribe scientists with promises of research funding, and manipulated the Alaskan media, which demonstrated “more sycophancy than scrutiny”. But a grass-roots movement of local Alaskans – Eskimo whale hunters, bush pilots, church ladies, and log-cabin conservationists – joined forces with a few principled scientists to successfully oppose America’s nuclear establishment, and in so doing sowed the seeds of modern environmentalism.

Perhaps unsurprisingly, Teller devotes a mere page to this episode in his 2001 Memoirs. Les Viereck, a “soft-spoken and shy” biologist, whose research helped expose the real cost of Teller’s plans, lost his university position because of his opposition to Project Chariot. In a letter, he told his employer: “A scientist’s allegiance is first to truth and personal integrity and only secondarily to an organized group such as a university, a company, or a government.” Now there’s a scientist you could be proud of. HG Wells would have turned him into a heroic character, the kind of scientist who might really save the world.

But perhaps that’s where the problem lies. As the Marquise von O tells the Russian Count at the end of Kleist’s great novella, “she would not have seen a devil in him then if she had not seen an angel in him at their first meeting”. We burden scientists with such impossibly high expectations: they’re going to discover a source of unlimited energy, invent a weapon that will make war impossible, and along the way find a cure for cancer. But when the philosopher’s stone turns into a Pandora’s box, we turn our saviours into Strangeloves. Despite their miraculous discoveries, scientists are only human. We shouldn’t forget that.

O’Neill is rightly scathing about Teller’s role in Project Chariot: it seems Teller and his colleagues were more interested in improving the public image of nuclear weapons than in the lives of Alaskans. A Los Alamos colleague of Teller accused the brilliant scientist of becoming corrupted by his "obsession for power". According to Emilio Segrè, Teller was "dominated by irresistible passions" that threatened his "rational intellect". Another colleague said simply, "Teller has a messianic complex".

Thankfully, for every Teller there is a Les Viereck. If you don’t believe me, then read Mind, Life, and Universe (2007), a wonderfully inspiring collection of interviews with scientists about their lives and work, edited by Lynn Margulis and Eduardo Punset.

But despite this, sometimes a dark suspicion creeps up on me, a nagging fear that somewhere out there a Dr Hoenikker is hard at work, intoxicated by his own genius and the desire for ultimate knowledge. Like Teller, this phantom Strangelove has forgotten Joseph Rotblat’s wise words: “a scientist is a human being first, and a scientist second”. All I can do at such moments is console myself by reciting the well-known Bokononist Calypso:

“Someday, someday, this crazy world will have to end,
And our God will take things back that He to us did lend.
And if, on that sad day, you want to scold our God,
Why go right ahead and scold Him. He’ll just smile and nod.”

Deborah Cadbury's Space Race is a great read. She tells the story of the space race through the lives of the Soviet rocket scientist Sergei Korolev and the ex-Nazi Wernher von Braun.

The material on von Braun may be familiar but it is an extraordinary story that shows the terrible ambiguity of science - its ability to turn dreams into reality and take people into space, but also its destructive potential. For the rockets that were built to take us to the moon were also meant to deliver H-bombs onto New York, London and Moscow.

That ambiguity was apparent at the release of the 1960 biopic about von Braun, I Aim at the Stars. Perhaps unsurprisingly given the number of his missiles that hit us, it flopped in Britain. One review was memorably headlined: "I Aim at the Stars, but Sometimes I Hit London."

As I'll show in Doomsday Men, von Braun was the original model for Dr Strangelove, the ultimate mad scientist of the Cold War. And it's the story of the Atomic Age, told in popular fiction, film and the lives of the scientists, that best reveals how our scientific dreams turn all too easily into nightmares.

You'll have to wait a few more months for Doomsday Men (there's the small matter of the editing to finish yet), but I hope to provide a few tasters of the book in this blog. So watch this space...

[originally on Myspace]