In a chapter entitled "atomic sublime," Fiege directly challenges the traditional historiography of the Manhattan Project. The interpretation of the scientists as cold, rationalists with an instrumental view of nature has dominated our collective memory of the makers of the atomic bomb. Instead, Fiege proposes to proceed from the assumption that "the atomic scientists and their families felt a deep affinity for all that was human, natural, and good." This is, not in itself, an objectionable conclusion. In fact, the assumption that natural scientists should have a love of and fascination with nature is admirable. The problems arise, however, with Fiege moves beyond this to argue that the drive of the scientists to make the bomb proceed from this love of the natural and the good rather than in spite of it. Thus, at the close of the opening section of the chapter, Fiege drops this bomb (so to speak):
Perhaps a powerful attraction to nature in all its guises, whether pine trees or submicroscopic particles, encouraged intellectual processes that enabled the scientists to imagine and design the bomb. Perhaps--and here is a truly unsettling thought--the bomb was the fulfillment of all that was human, natural and good.
That is, sure enough, a deeply unsettling thought. It is, in fact, one that I find acutely unsettling given my prejudices against violence in general and against the bomb in particular. That anything which is inherently good can lead to something so unequivocally evil as the atrocities perpetrated at Hiroshima and Nagasaki seems to me so impossible on its face as to be easily dismissed. And yet, as a historian, I compelled myself to give, as far as I was humanly able, a fair reading to Fiege's argument. I hoped that perhaps, at the end, I would find that the scientists had been coerced into creating the bomb by the government(which I am always happy to cast as the ultimate enemy) or that they had had been duped by the military about the applications of their new technology, that it would function only as a deterrent. Unfortunately, Fiege only convinced me that the scientists fooled themselves.
Fiege offers a very compelling, if sentimental, portrait of the love of the scientists for nature. Each had been drawn into science through some love of and curiosity about the natural. Fiege likens scientific research to the explorations of Victorian adventurers (whitewashing over the imperial designs of both). He tells of the times at Los Alamos where, when they were not engulfed in creating weapons of mass destruction, the scientists hiked the canyons and searched for rare cacti and waxed poetic about desert sunsets. At Los Alamos "the scientists fashioned a community that embodied their life-affirming values." It was these very values that led them to collaborate on the atomic bomb.
These were among the most brilliant men and women in history, and what Fiege has demonstrated is not their pure motives but the ability of brilliant people for brilliant rationalizations. It is impossible to deny the obvious confluence of the greatest successes in atomic science and the most destructive global war in history. What's more, it is difficult to not assume that the one caused the other, especially since the specific purpose of the scientists at the Manhattan Project was to develop a super weapon for use against the Germans and Japanese. What motivated the creation of the atomic bomb was precisely what motivated World War II: fear and self-interest. Fiege notes that in spite of their humanitarian concerns, scientists flocked to Los Alamos to create the bomb. In spite of their moral qualms about its use, they completed the project.
The true nature of their motives is apparent enough in their language and behavior. Just as it is apparent that wartime fervor drove the scientists to Los Alamos in spite of their theoretical reluctance, the reaction of the community at Los Alamos to Hiroshima testifies to their true feelings whatever their theoretical moral turmoil. "When news of Hiroshima reached Los Alamos, the atomic community celebrated. The revelry was spontaneous and intense. 'We jumped up and down, we screamed, we ran around slapping each other on the backs, shaking hands, congratulating each other,' Richard Feynman wrote." The party continued on into the night, was formalized in a meeting in the town auditorium where Oppenheimer gave a speech received by resounding cheers, and repeated itself when the bomb fell on Nagasaki, though Fiege is careful to point out that, for Nagasaki, "the spirit just wasn't there." The scientists could convince themselves they were for world peace not victory, but when success and victory were at hand, they gave no thought to life or peace or morality. Instead, they indulged in the self-delusion typified by David Bradbury, child of Los Alamos, who later advocated the use of atomic weaponry for population control but insisted that he was "not pro-war. I'm most strongly pro-nature, pro-earth, pro-tree."
Republic of Nature is worth every penny of its price, both for the times when it is compelling right and the times when it is unnervingly wrong. The success of any historical work is in provoking critical reaction, and while Fiege is unsuccessful in redeeming the Manhattan Project through environmental history, he is at least capable of forcing the reader to reconsider it. The final judgment, however, remains the same. Fiege's is a wonderful book, even if at times it has a perverse logic. The reader ought to find repugnant (and blatantly hypocritical) the attempt to sanctify the atomic assault on Japan with the passing observation that most of the civilians killed had acquiesced to Japan’s “military conquests, slaughter of civilians, and suicidal resistance,” but it is this same willingness to challenge conventional interpretations that convincingly reinterprets the Salem witch trials as a conflict between the ideal and the real in nature. The reader simply must keep in mind that not all history is in need of revision.
*(Here Fiege is at his most disturbing and his most inadvertently brilliant when he points to the dark fact that democracy allowed the US and Britain to create the bomb and authoritarianism prevented Germany from achieving the same end. Suddenly it seems that if ever their were a critique of democracy, the atomic bomb is it.)