We must be careful not to discourage our twelve-year-olds by making them waste the best years of their lives preparing for examinations. - Freeman Dyson

My personal theology is described in the Gifford lectures that I gave at Aberdeen in Scotland in 1985, published under the title, Infinite In All Directions. Here is a brief summary of my thinking. The universe shows evidence of the operations of mind on three levels. The first level is elementary physical processes, as we see them when we study atoms in the laboratory. The second level is our direct human experience of our own consciousness. The third level is the universe as a whole. Atoms in the laboratory are weird stuff, behaving like active agents rather than inert substances. They make unpredictable choices between alternative possibilities according to the laws of quantum mechanics. It appears that mind, as manifested by the capacity to make choices, is to some extent inherent in every atom. The universe as a whole is also weird, with laws of nature that make it hospitable to the growth of mind. I do not make any clear distinction between mind and God. God is what mind becomes when it has passed beyond the scale of our comprehension. God may be either a world-soul or a collection of world-souls. So I am thinking that atoms and humans and God may have minds that differ in degree but not in kind. We stand, in a manner of speaking, midway between the unpredictability of atoms and the unpredictability of God. Atoms are small pieces of our mental apparatus, and we are small pieces of God's mental apparatus. Our minds may receive inputs equally from atoms and from God. This view of our place in the cosmos may not be true, but it is compatible with the active nature of atoms as revealed in the experiments of modern physics. I don't say that this personal theology is supported or proved by scientific evidence. I only say that it is consistent with scientific evidence.

In Oppenheimer's view, it would be a waste of his precious time, or of mine, to concern ourselves with the details of particular solutions. This was how the philosophy of reductionism led Oppenheimer and Einstein astray. Since the only purpose of physics was to reduce the world of physical phenomena to a finite set of fundamental equations, the study of particular solutions such as black holes was an undesirable distraction from the general goal. Like Hilbert, they were not content to solve particular problems one at a time. They were entranced by the dream of solving all the basic problems at once. And as a result, they failed in their later years to solve any problems at all.

Samuel Gompers was the founder and first president of the American Federation of Labor. He established in America the tradition of practical bargaining between labor and management which led to an era of growth and prosperity for labor unions. Now, seventy years after Gomper's death, the unions have dwindled, while his dreams-more books and fewer guns, more leisure and less greed, more schoolhouses and fewer jails-have been tacitly abandoned. In a society without social justice and with a free-market ideology, guns, greed, and jails are bound to win.