Doctor, Missionary, Philosopher and Musician

The expression “reverence for life” is the key to Albert Schweitzer’s personal philosophy. No person must ever harm or destroy life unless absolutely necessary. This attitude permeated everything he did. Schweitzer was born in Alsace in the then German Empire. He studied theology and became a priest, but that was not enough. He wanted to alleviate suffering, and accordingly studied medicine. Together with his wife, who was a nurse, he built and ran a hospital at the mission station Lambarene in Gabon, a French colony at the time. This effort became an example to others. In 1957, Schweitzer spoke on the radio to people all over the world. The respect of the Nobel Prize Laureate for all life made him issue his warning against nuclear tests and the dangers from radioactive fall-out. Albert Schweitzer was also a gifted musician and interpreter of Bach. He gave numerous organ concerts in Europe to finance the hospital in Africa.


Albert Schweitzer – Biographical

Albert Schweitzer (January 14, 1875-September 4, 1965) was born into an Alsatian family which for generations had been devoted to religion, music, and education. His father and maternal grandfather were ministers; both of his grandfathers were talented organists; many of his relatives were persons of scholarly attainments. Schweitzer entered into his intensive theological studies in 1893 at the University of Strasbourg where he obtained a doctorate in philosophy in 1899, with a dissertation on the religious philosophy of Kant, and received his licentiate in theology in 1900. He began preaching at St. Nicholas Church in Strasbourg in 1899; he served in various high ranking administrative posts from 1901 to 1912 in the Theological College of St.Thomas, the college he had attended at the University of Strasbourg. In 1906 he published The Quest of the Historical Jesus, a book on which much of his fame as a theological scholar rests. Meanwhile he continued with a distinguished musical career initiated at an early age with piano and organ lessons. Only nine when he first performed in his father’s church, he was, from his young manhood to his middle eighties, recognized as a concert organist, internationally known. From his professional engagements he earned funds for his education, particularly his later medical schooling, and for his African hospital. Musicologist as well as performer, Schweitzer wrote a biography of Bach in 1905 in French, published a book on organ building and playing in 1906, and rewrote the Bach book in German in 1908. Having decided to go to Africa as a medical missionary rather than as a pastor, Schweitzer in 1905 began the study of medicine at the University of Strasbourg. In 1913, having obtained his M.D. degree, he founded his hospital at Lambaréné in French Equatorial Africa, but in 1917 he and his wife were sent to a French internment camp as prisoners of war. Released in 1918, Schweitzer spent the next six years in Europe, preaching in his old church, giving lectures and concerts, taking medical courses, writing On the Edge of the Primeval Forest, The Decay and Restoration of Civilization, Civilization and Ethics, and Christianity and the Religions of the World. Schweitzer returned to Lambaréné in 1924 and except for relatively short periods of time, spent the remainder of his life there. With the funds earned from his own royalties and personal appearance fees and with those donated from all parts of the world, he expanded the hospital to seventy buildings which by the early 1960’s could take care of over 500 patients in residence at any one time. At Lambaréné, Schweitzer was doctor and surgeon in the hospital, pastor of a congregation, administrator of a village, superintendent of buildings and grounds, writer of scholarly books, commentator on contemporary history, musician, host to countless visitors. The honors he received were numerous, including the Goethe Prize of Frankfurt and honorary doctorates from many universities emphasizing one or another of his achievements. The Nobel Peace Prize for 1952, having been withheld in that year, was given to him on December 10, 1953. With the $33,000 prize money, he started the leprosarium at Lambaréné. Albert Schweitzer died on September 4, 1965, and was buried at Lambaréné.

Copyright © The Nobel Foundation 1952


Selected Bibliography Anderson, Erica, The Schweitzer Album. New York, Harper & Row, 1965. Jack, H.A., ed., To Dr. Albert Schweitzer: A Festschrift Commemorating His 80th Birthday. Evanston, Illinois, Friends of Albert Schweitzer, 1955. Contains an excellent bibliography up to 1955. Joy, Charles R., Music in the Life of Albert Schweitzer: Selections from His Writings. London, A. & C. Black, 1953. McKnight, Gerald, Verdict on Schweitzer: The Man behind the Legend of Lambaréné. New York, John Day, 1964. Montague, Joseph Franklin, The Why of Albert Schweitzer. New York, Hawthorn Books, 1965 Mozley, E.N., The Theology of Albert Schweitzer for Christian Inquirers. New York, Macmillan, 1951. Picht, Werner, Albert Schweitzer: The Man and His Work. London, Allen & Unwin 1964. Also published under the title The Life and Thought of Albert Schweitzer. New York, Harper & Row, 1964. Schweitzer, Albert, Christianity and the Religions of the World. (Das Christentum und die Weltreligionen. Bern, Paul Haupt, 1924.) Translated by Joanna Powers. London, Allan & Unwin, 1939. Schweitzer, Albert, Cultural Philosophy I: The Decay and the Restoration of Civilization. (Kulturphilosophie I: Verfall und Wiederaufbau der Kultur. Bern, Paul Haupt, 1923.) Translated by C.T. Campion. London, A. & C. Black. 2nd ea., 1932. Schweitzer, Albert, Cultural Philosophy II: Civilization and Ethics. (Kulturphilosophie II: Kultur und Ethik. Bern, Paul Haupt, 1923.) Translated by John Naish. London, A. & C. Black, 1929. Schweitzer, Albert, Deutsche und französische Orgelbaukunst und Orgelkunst. Leipzig, Breitkopf & Härtel, 1906. Schweitzer, Albert, From My African Notehook. (Afrikanische Geschichten. Leipzig, Flix Meiner. 1938.) Translated by Mrs. C.E.B. Russell. London, Allen & Unwin, 1938. Schweitzer, Albert, Goethe: Five Studies, translated by Charles R. Joy. Boston, Beacon Press, 1961. Schweitzer, Albert, Indian Thought and Its Development. (Die Weltanschanung der indischen Denker: Mystik und Ethik. Munich, C.H. Beck, 1935.) Translated by Mrs. C.E.B. Russell. London, Hodder & Stoughton, 1936. Schweitzer, Albert, J.S. Bach, translated [into English] by Ernest Newman. 2 vols. London, A. & C. Black, 1911. (First published in French, J.S. Bach: Le Musicien-poète. Avec la collaboration de M. Hubert Gillot. Paris, Costallat, 1905.) Schweitzer, Albert, Memoirs of Childhood and Youth. (Aus meiner Kindheit und Jugendzeit. Munich, C. H. Beck, 1924.) Translated by C. T. Campion. London, Allen & Unwin, 1924. New York, Macmillan 1949. Schweitzer, Albert, More from the Primeval Forest. (Das Urwaldspital zu Lambaréné. Munich, C.H. Beck, 1931.) Translated by C.T. Campion. London, A. & C. Black, 1931. Schweitzer, Albert, The Mysticism of Paul the Apostle. (Die Mystik des Apostels Paulus. Tübingen, J.C.B. Mohr, 1930.) Translated by W. Montgomery. London, A. & C. Black, 1931. Schweitzer, Albert, On the Edge of the Primeval Forest. (Zwischen Wasser und Urwald. Upsala, Lindblad, 1920.) Translated by C. T. Campion. London, A.& C. Black, 1922. Schweitzer, Albert, Out of My Life and Thought: An Autobiography. (Aus meinem Leben und Denken. Leipzig, Felix Meiner, 1931.) Translated by C.T. Campion. New York, Henry Holt, 1933; 1949. Schweitzer, Albert, Paul and His Interpreters: A Ctitical History. (Geschichte der Paulnischen Forschung von der Reformation bis auf die Gegenwart. Tübingen, J.C.B. Mohr, 1911.) Translated by W. Montgomery. London, A. & C. Black, 1912. Schweitzer, Albert, Peace or Atomic War? (Three appeals broadcast from Oslo on April 28, 29 and 30, 1958.) London, A. & C. Black, 1958. Schweitzer, Albert, The Psychiatric Study of Jesus. (Die psychiatrische Beurteilung Jesu: Darstellung und Kritik. Tübingen, J.C.B. Mohr, 1913.) Translated by Charles R. Joy. Boston, Beacon Press, 1948. Schweitzer, Albert, The Quest of the Historical Jesus: A Critical Study of Its Progress from Reimarus to Wrede. (von Reimarus zu Wrede: Eine Geschichte der Leben-Jesu-Forschung. Tübingen, J. C. B. Mohr, 1906.) Translated by W. Mongomery. London. A & C. Black, 1910. Seaver, George, Albert Schweitzer: Christian Revolutionary. London, A. & C. Black, 1944. 2nd ed. rev. 1955. Seaver, George, Albert Schweitzer: The Man and His Mind. New York, Harper, 1947.

From Nobel Lectures, Peace 1951-1970, Editor Frederick W. Haberman, Elsevier Publishing Company, Amsterdam, 1972

This autobiography/biography was written at the time of the award and first published in the book series Les Prix Nobel. It was later edited and republished in Nobel Lectures. To cite this document, always state the source as shown above.

Copyright © The Nobel Foundation 1972


Nobel Lecture

Nobel Lecture*, November 4, 1954


The Problem of Peace

For the subject of my lecture, a redoubtable honor imposed by the award of the Nobel Peace Prize, I have chosen the problem of peace as it is today. In so doing, I believe that I have acted in the spirit of the founder of this prize who devoted himself to the study of the problem as it existed in his own day and age, and who expected his Foundation to encourage consideration of ways to serve the cause of peace.

I shall begin with an account of the situation at the end of the two wars through which we have recently passed.

The statesmen who were responsible for shaping the world of today through the negotiations which followed each of these two wars found the cards stacked against them. Their aim was not so much to create situations which might give rise to widespread and prosperous development as it was to establish the results of victory on a permanent basis. Even if their judgment had been unerring, they could not have used it as a guide. They were obliged to regard themselves as the executors of the will of the conquering peoples. They could not aspire to establishing relations between peoples on a just and proper basis; all their efforts were taken up by the necessity of preventing the most unreasonable of the demands made by the victors from becoming reality; they had, moreover, to convince the conquering nations to compromise with each other whenever their respective views and interests conflicted.

The true source of what is untenable in our present situation – and the victors are beginning to suffer from it as well as the vanquished – lies in the fact that not enough thought was given to the realities of historical fact and, consequently, to what is just and beneficial.

The historical problem of Europe is conditioned by the fact that in past centuries, particularly in the so-called era of the great invasions, the peoples from the East penetrated farther and farther into the West and Southwest, taking possession of the land1. So it came about that the later immigrants intermingled with the earlier already established immigrants.

A partial fusion of these peoples took place during this time, and new relatively homogeneous political societies were formed within the new frontiers. In western and central Europe, this evolution led to a situation which may be said to have crystallized and become definitive in its main features in the course of the nineteenth century.

In the East and Southeast, on the other hand, the evolution did not reach this stage; it stopped with the coexistence of nationalities which failed to merge. Each could lay some claim to rightful ownership of the land. One might claim territorial rights by virtue of longer possession or superiority of numbers, while another might point to its contribution in developing the land. The only practical solution would have been for the two groups to agree to live together in the same territory and in a single political society, in accordance with a compromise acceptable to both. It would have been necessary, however, for this state of affairs to have been reached before the second third of the nineteenth century. For, from then on, there was increasingly vigorous development of national consciousness which brought with it serious consequences. This development no longer allowed peoples to be guided by historical realities and by reason.

The First World War, then, had its origins in the conditions which prevailed in eastern and southeastern Europe. The new order created after both world wars bears in its turn the seeds of a future conflict.

Any new postwar structure is bound to contain the seeds of conflict unless it takes account of historical fact and is designed to provide a just and objective solution to problems in the light of that fact. Only such a solution can be really permanent.

Historical reality is trampled underfoot if, when two peoples have rival historical claims to the same country, the claims of only one are recognized. The titles which two nations hold to disputed parts of Europe never have more than a relative value since the peoples of both are, in effect, immigrants.

Similarly, we are guilty of contempt for history if, in establishing a new order, we fail to take economic realities into consideration when frontiers. Such is the case if we draw a boundary so as to deprive a port of its natural hinterland or raise a barrier between a region rich in raw materials and another particularly suited to exploiting them. By such measures do we create states which cannot survive economically.

The most flagrant violation of historical rights, and indeed of human rights, consists in depriving certain peoples of their right to the land on which they live, thus forcing them to move to other territories. At the end of the Second World War, the victorious powers decided to impose this fate on hundreds of thousands of people, and under the most harsh conditions2; from this we can judge how little aware they were of any mission to work toward a reorganization which would be reasonably equitable and which would guarantee a propitious future.

Our situation ever since the Second World War has been characterized essentially by the fact that no peace treaty has yet been signed3. It was only through agreements of a truce-like nature that the war came to an end; and it is indeed because of our inability to effect a reorganization, however elemental, that we are obliged to be content with these truces which, dictated by the needs of the moment, can have no foreseeable future.

This then is the present situation. How do we perceive the problem of peace now?

In quite a new light – different to the same extent that modern war is different from war in the past. War now employs weapons of death and destruction incomparably more effective than those of the past and is consequently a worse evil than ever before. Heretofore war could be regarded as an evil to which men must resign themselves because it served progress and was even necessary to it. One could argue that thanks to war the peoples with the strongest virtues survived; thus determining the course of history.

It could be claimed, for example, that the victory of Cyrus over the Babylonians created an empire in the Near East with a civilization higher than that which it supplanted, and that Alexander the Great’s victory in its turn opened the way, from the Nile to the Indus, for Greek civilization. The reverse, however, sometimes occurred when war led to the replacement of a superior civilization by an inferior one, as it did, for instance, in the seventh century and at the beginning of the eighth when the Arabs gained mastery over Persia, Asia Minor, Palestine, North Africa, and Spain, countries that had hitherto flourished under a Greco-Roman civilization.

It would seem then that, in the past, war could operate just as well in favor of progress as against it. It is with much less conviction that we can claim modern war to be an agent of progress. The evil that it embodies weighs more heavily on us than ever before.

It is pertinent to recall that the generation preceding 1914 approved the enormous stockpiling of armaments. The argument was that a military decision would be reached with rapidity and that very brief wars could be expected. This opinion was accepted without contradiction.

Because they anticipated the progressive humanization of the methods of war, people also believed that the evils resulting from future conflicts would be relatively slight. This supposition grew out of the obligations accepted by nations under the terms of the Geneva Convention of 1864, following the efforts of the Red Cross. Mutual guarantees were exchanged concerning care for the wounded, the humane treatment of prisoners of war, and the welfare of the civilian population. This convention did indeed achieve some significant results for which hundreds of thousands of combatants and civilians were to be thankful in the wars to come. But, compared to the miseries of war, which have grown beyond all proportion with the introduction of modern weapons of death and destruction, they are trivial indeed. Truly, it cannot be a question of humanizing war.

The concept of the brief war and that of the humanization of its methods, propounded as they were on the eve of war in 1914, led people to take the war less seriously than they should have. They regarded it as a storm which was to clear the political air and as an event which was to end the arms race that was ruining nations.

While some lightheartedly supported the war on account of the profits they expected to gain from it, others did so from a more noble motive: this war must be the war to end all wars. Many a brave man set out for battle in the belief that he was fighting for a day when war would no longer exist.

In this conflict, just as in that of 1939, these two concepts proved to be completely wrong. Slaughter and destruction continued year after year and were carried on in the most inhumane way. In contrast to the war of 18704.the duel was not between two isolated nations, but between two great groups of nations, so that a large share of mankind became embroiled, thus compounding the tragedy.

Since we now know what a terrible evil war is, we must spare no effort to prevent its recurrence. To this reason must also be added an ethical one: In the course of the last two wars, we have been guilty of acts of inhumanity which make one shudder, and in any future war we would certainly be guilty of even worse. This must not happen!

Let us dare to face the situation. Man has become superman. He is a superman because he not only has at his disposal innate physical forces, but also commands, thanks to scientific and technological advances, the latent forces of nature which he can now put to his own use. To kill at a distance, man used to rely solely on his own physical strength; he used it to bend the bow and to release the arrow. The superman has progressed to the stage where, thanks to a device designed for the purpose, he can use the energy released by the combustion of a given combination of chemical products. This enables him to employ a much more effective projectile and to propel it over far greater distances.

However, the superman suffers from a fatal flaw. He has failed to rise to the level of superhuman reason which should match that of his superhuman strength. He requires such reason to put this vast power to solely reasonable and useful ends and not to destructive and murderous ones. Because he lacks it, the conquests of science and technology become a mortal danger to him rather than a blessing.

In this context is it not significant that the first great scientific discovery, the harnessing of the force resulting from the combustion of gunpowder, was seen at first only as a means of killing at a distance?

The conquest of the air, thanks to the internal-combustion engine, marked a decisive advance for humanity. Yet men grasped at once the opportunity it offered to kill and destroy from the skies. This invention underlined a fact which had hitherto been steadfastly denied: the more the superman gains in strength, the poorer he becomes. To avoid exposing himself completely to the destruction unleashed from the skies, he is obliged to seek refuge underground like a hunted animal. At the same time he must resign himself to abetting the unprecedented destruction of cultural values.

A new stage was reached with the discovery and subsequent utilization of the vast forces liberated by the splitting of the atom. After a time, it was found that the destructive potential of a bomb armed with such was incalculable, and that even large-scale tests could unleash catastrophes threatening the very existence of the human race. Only now has the full horror of our position become obvious. No longer can we evade the question of the future of mankind.

But the essential fact which we should acknowledge in our conscience, and which we should have acknowledged a long time ago, is that we are becoming inhuman to the extent that we become supermen. We have learned to tolerate the facts of war: that men are killed en masse -some twenty million in the Second World War – that whole cities and their inhabitants are annihilated by the atomic bomb, that men are turned into living torches by incendiary bombs. We learn of these things from the radio or newspapers and we judge them according to whether they signify success for the group of peoples to which we belong, or for our enemies. When we do admit to ourselves that such acts are the results of inhuman conduct, our admission is accompanied by the thought that the very fact of war itself leaves us no option but to accept them. In resigning ourselves to our fate without a struggle, we are guilty of inhumanity.

What really matters is that we should all of us realize that we are guilty of inhumanity. The horror of this realization should shake us out of our lethargy so that we can direct our hopes and our intentions to the coming of an era in which war will have no place.

This hope and this will can have but one aim: to attain, through a change in spirit, that superior reason which will dissuade us from misusing the power at our disposal.

The first to have the courage to advance purely ethical arguments against war and to stress the necessity for reason governed by an ethical will was the great humanist Erasmus of Rotterdam in his Querela pacis (The Complaint of Peace) which appeared in 15175. In this book he depicts Peace on stage seeking an audience.

Erasmus found few adherents to his way of thinking. To expect the affirmation of an ethical necessity to point the way to peace was considered a utopian ideal. Kant shared this opinion. In his essay on “Perpetual Peace”, which appeared in 17956, and in other publications in which he touches upon the problem of peace, he states his belief that peace will come only with the increasing authority of an international code of law, in accordance with which an international court of arbitration would settle disputes between nations. This authority, he maintains, should be based entirely on the increasing respect which in time, and for purely practical motives, men will hold for the law as such. Kant is unremitting in his insistence that the idea of a league of nations cannot be hoped for as the outcome of ethical argument, but only as the result of the perfecting of law. He believes that this process of perfecting will come of itself. In his opinion, “nature, that great artist” will lead men, very gradually, it is true, and over a very long period of time, through the march of history and the misery of wars, to agree on an international code of law which will guarantee perpetual peace.

A plan for a league of nations having powers of arbitration was first formulated with some precision by Sully, the friend and minister of Henry IV. It was given detailed treatment by the Abbé Castel de Saint-Pierre in three works, the most important of which bears the title Projet de paix perpétuelle entre les souverains chrétiens [Plan for Perpetual Peace between Christian Sovereigns]. Kant was aware of the views it developed, probably from an extract which Rousseau published in 17617.

Today we can judge the efficacy of international institutions by the experience we have had with the League of Nations in Geneva and with the United Nations. Such institutions can render important services by offering to mediate conflicts at their very inception, by taking the initiative in setting up international projects, and by other actions of a similar nature, depending on the circumstances. One of the League of Nations’ most important achievements was the creation in 1922 of an internationally valid passport for the benefit of those who became stateless as a consequence of war8. What a position those people would have been in if this travel document had not been devised through Nansen‘s initiative! What would have been the fate of displaced persons after 1945 if the United Nations had not existed!

Nevertheless these two institutions have been unable to bring about peace. Their efforts were doomed to fail since they were obliged to undertake them in a world in which there was no prevailing spirit directed toward peace. And being only legal institutions, they were unable to create such a spirit. The ethical spirit alone has the power to generate it. Kant deceived himself in thinking that he could dispense with it in his search for peace. We must follow the road on which he turned his back.

What is more, we just cannot wait the extremely long time he deemed necessary for this movement toward peace to mature. War today means annihilation, a fact that Kant did not foresee. Decisive steps must be taken to ensure peace, and decisive results obtained without delay. Only through the spirit can all this be done.

Is the spirit capable of achieving what we in our distress must expect of it?

Let us not underestimate its power, the evidence of which can be seen throughout the history of mankind. The spirit created this humanitarianism which is the origin of all progress toward some form of higher existence. Inspired by humanitarianism we are true to ourselves and capable of creating. Inspired by a contrary spirit we are unfaithful to ourselves and fall prey to all manner of error.

The height to which the spirit can ascend was revealed in the seventeenth and eighteenth centuries. It led those peoples of Europe who possessed it out of the Middle Ages, putting an end to superstition, witch hunts, torture, and a multitude of other forms of cruelty or traditional folly. It replaced the old with the new in an evolutionary way that never ceases to astonish those who observe it. All that we have ever possessed of true civilization, and indeed all that we still possess, can be traced to a manifestation of this spirit.

Later, its power waned because the spirit failed to find support for its ethical character in a world preoccupied with scientific pursuits. It has been replaced by a spirit less sure of the course humanity should take and more content with lesser ideals. Today if we are to avoid our own downfall, we must commit ourselves to this spirit once again. It must bring forth a new miracle just as it did in the Middle Ages, an even greater miracle than the first.

The spirit is not dead; it lives in isolation. It has overcome the difficulty of having to exist in a world out of harmony with its ethical character. It has come to realize that it can find no home other than in the basic nature of man. The independence acquired through its acceptance of this realization is an additional asset.

It is convinced that compassion, in which ethics takes root, does not assume its true proportions until it embraces not only man but every living being. To the old ethics, which lacked this depth and force of conviction, has been added the ethics of reverence for life, and its validity is steadily gaining in recognition.

Once more we dare to appeal to the whole man, to his capacity to think and feel, exhorting him to know himself and to be true to himself. We reaffirm our trust in the profound qualities of his nature. And our living. experiences are proving us right.

In 1950, there appeared a book entitled Témoignages d’humanité [Documents of Humanity]9, published by some professors from the University of Göttingen who had been brought together by the frightful mass expulsion of the eastern Germans in 1945. The refugees tell in simple words of the help they received in their distress from men belonging to the enemy nations, men who might well have been moved to hate them. Rarely have I been so gripped by a book as I was by this one. It is a wonderful tonic for anyone who has lost faith in humanity.

Whether peace comes or not depends on the direction in which the mentality of individuals develops and then, in turn, on that of their nations. This truth holds more meaning for us today than it did for the past. Erasmus, Sully, the Abbé Castel de Saint-Pierre, and the others who in their time were engrossed in the problem of peace dealt with princes and not with peoples. Their efforts tended to be concentrated on the establishment of a supranational authority vested with the power of arbitrating any difficulties which might arise between princes. Kant, in his essay on “Perpetual Peace”, was the first to foresee an age when peoples would govern themselves and when they, no less than the sovereigns, would be concerned with the problem of peace. He thought of this evolution as progress. In his opinion, peoples would be more inclined than princes to maintain peace because it is they who bear the miseries of war.

The time has come, certainly, when governments must look on themselves as the executors of the will of the people. But Kant’s reliance on the people’s innate love for peace has not been justified. Because the will of the people, being the will of the crowd, has not avoided the danger of instability and the risk of emotional distraction from the path of true reason, it has failed to demonstrate a vital sense of responsibility. Nationalism of the worst sort was displayed in the last two wars, and it may be regarded today as the greatest obstacle to mutual understanding between peoples.

Such nationalism can be repulsed only through the rebirth of a humanitarian ideal among men which will make their allegiance to their country a natural one inspired by genuine ideals.

Spurious nationalism is rampant in countries across the seas too, especially among those peoples who formerly lived under white domination and who have recently gained their independence. They are in danger of allowing nationalism to become their one and only ideal. Indeed, peace, which had prevailed until now in many areas, is today in jeopardy.

These peoples, too, can overcome their naive nationalism only by adopting a humanitarian ideal. But how is such a change to be brought about? Only when the spirit becomes a living force within us and leads us to a civilization based on the humanitarian ideal, will it act, through us, upon these peoples. All men, even the semicivilized and the primitive, are, as beings capable of compassion, able to develop a humanitarian spirit. It abides within them like tinder ready to be lit, waiting only for a spark.

The idea that the reign of peace must come one day has been given expression by a number of peoples who have attained a certain level of civilization. In Palestine it appeared for the first time in the words of the prophet Amos in the eighth century B.C.10, and it continues to live in the Jewish and Christian religions as the belief in the Kingdom of God. It figures in the doctrine taught by the great Chinese thinkers: Confucius and Lao-tse in the sixth century B.C., Mi-tse in the fifth, and Meng-tse in the fourth11. It reappears in Tolstoy12 and in other contemporary European thinkers. People have labeled it a utopia. But the situation today is such that it must become reality in one way or another; otherwise mankind will perish.

I am well aware that what I have had to say on the problem of peace is not essentially new. It is my profound conviction that the solution lies in our rejecting war for an ethical reason; namely, that war makes us guilty of the crime of inhumanity. Erasmus of Rotterdam and several others after him have already proclaimed this as the truth around which we should rally.

The only originality I claim is that for me this truth goes hand in hand with the intellectual certainty that the human spirit is capable of creating in our time a new mentality, an ethical mentality. Inspired by this certainty, I too proclaim this truth in the hope that my testimony may help to prevent its rejection as an admirable sentiment but a practical impossibility. Many a truth has lain unnoticed for a long time, ignored simply because no one perceived its potential for becoming reality.

Only when an ideal of peace is born in the minds of the peoples will the institutions set up to maintain this peace effectively fulfill the function expected of them.

Even today, we live in an age characterized by the absence of peace; even today, nations can feel themselves threatened by other nations; even today, we must concede to each nation the right to stand ready to defend itself with the terrible weapons now at its disposal.

Such is the predicament in which we seek the first sign of the spirit in which we must place our trust. This sign can be none other than an effort on the part of peoples to atone as far as possible for the wrongs they inflicted upon each other during the last war. Hundreds of thousands of prisoners and deportees are waiting to return to their homes; others, unjustly condemned by a foreign power, await their acquittal; innumerable other injustices still await reparation.

In the name of all who toil in the cause of peace, I beg the peoples to take the first step along this new highway. Not one of them will lose a fraction of the power necessary for their own defense.

If we take this step to liquidate the injustices of the war which we have just experienced, we will instill a little confidence in all people. For any enterprise, confidence is the capital without which no effective work can be carried on. It creates in every sphere of activity conditions favoring fruitful growth. In such an atmosphere of confidence thus created we can begin to seek an equitable settlement of the problems caused by the two wars.

I believe that I have expressed the thoughts and hopes of millions of men who, in our part of the world, live in fear of war to come. May my words convey their intended meaning if they penetrate to the other part of the world – the other side of the trench – to those who live there in the same fear.

May the men who hold the destiny of peoples in their hands, studiously avoid anything that might cause the present situation to deteriorate and become even more dangerous. May they take to heart the words of the Apostle Paul: “If it be possible, as much as lieth in you, live peaceably with all men”.13 These words are valid not only for individuals, but for nations as well. May these nations, in their efforts to maintain peace, do their utmost to give the spirit time to grow and to act.



* Dr. Schweitzer delivered this lecture in the Auditorium of Oslo University almost a year after having received the award. The Oslo Aftenposten for November 5 reports that he read quietly from a manuscript and that the seriousness and simplicity of his speech moved the audience. This translation is based on the text in French, the language which Dr. Schweitzer used on this occasion, published in Lex Prix Nobel en 1954.

  1. The Huns moved into the Danube valley in the fourth century; the Visigoths moved westward into Italy and Spain early in the fifth century; the Vandals moved into France and Spain somewhat later in the century.
  2. The major example: The Potsdam Conference (1945), attended by the principal World War II Allies, allowed the mass expulsion of the German population from Czechoslovakia and from the territories given over to Russian and Polish administration.
  3. Nor has a peace treaty with Germany been signed as of August, 1971.
  4. France versus Germany.
  5. Desiderius Erasmus (1466?-1536), Querela pacis undique gentium ejectae profligataeque (Basel: Joh.Froben, 1517).
  6. Immanuel Kant (1724-1804), Zum ewigen Frieden (1795). English translation entitled Perpetual Peace (New York: Columbia University Press, 1932); the introduction is by Nicholas Murray Butler, Nobel Peace co-laureate for 1931.
  7. Maximilien de Béthune, duc de Sully (1560-1641), in scattered passages of his memoirs, Oechonomies royales (1638), describes a “Grand Design” for world organization which he attributes to Henry IV. Abbé Castel de Saint-Pierre (1658-1743), Projet de paix perpétuelle (1712, 1717); Discours sur la polysynodie (1719). Jean Jacques Rousseau (1712-1778), Extrait du Projet de paix perpétuelle de M. l’Abbé de Saint-Pierre (Amsterdam, 1761). Two other such pieces by Rousseau, on Polysynodie and his Jugement sur la Paix perpétuelle, were written in 1756 but published for the first time in the posthumous editions of his works.
  8. The “Nansen Passport” (so called for Fridtjof Nansen, recipient of the Nobel Peace Prize for 1922) was an identification certificate, established in July, 1922, for Armenian, Chaldean, Turkish, and Syrian refugees, which could be used as a passport.
  9. Documents of Humanity during the Mass Expulsions, compiled by K.O. Kurth, translated by Helen Taubert and Margaret Brooke (Göttingen: Göttingen Research Committee, 1952).
  10. Amos 9:11-15.
  11. Confucius (551-479 B.C.); Lao-tse (600-517 B.C.); Mi-tse [also Mo Ti or Micius] (479-372 B.C.); Meng-tse [also Mencius] (371-289 B.C.).
  12. In the Works (London: Oxford University Press, 1935), Volume 20 is entitled The Kingdom of God and Peace Essays. See, for example, “Address to the Swedish Peace Congress in 1909”, pp. 583-591.
  13. Romans 12:18.

From Nobel Lectures, Peace 1951-1970, Editor Frederick W. Haberman, Elsevier Publishing Company, Amsterdam, 1972


Copyright © The Nobel Foundation 1952


Acceptance Speech

As the Laureate was unable to be present on the occasion of the award of the Nobel Peace Prize in Oslo, December 10, 1953* the acceptance was read by Mr. de Monicault, French ambassador (in French)

Je tiens à dire à Sa Majesté le Roi Haakon, à vous les membres du Comité du Prix Nobel de la Paix, et à tous ceux qui se trouvent réunis avec vous ce dix décembre, combien je suis désolé de ne pouvoir venir à Oslo pour la distribution du prix qu’on a eu la bonté de me décerner. Pour différentes raisons je n’ai pas pu trouver moyen de me faire remplacer en ces temps dans la direction de mon hôpital et celle des travaux de la construction du village des lépreux qui se fait en ce moment. Le comité a bien voulu comprendre ces raisons. Veuillez donc me pardonner de ne faire à présent le voyage d’Oslo que par la pensée. En pensée je suis avec vous ce dix décembre. Laissez moi vous dire, combien j’ai été impressionné par l’honneur qu’en m’a fait et la sympathie, qu’on m’a témoignée. – Je crois ne pas me tromper en supposant que ce sont des idées que j’ai énoncées qui ont attiré sur moi l’attention de ceux qui avaient à décerner le prix. De l’avoir reçu est un encouragement pour moi, de continuer à les énoncer. Il est en même temps une aide précieuse pour moi pour la construction du village devant loger convenablement les 250 lépreux soignés à mon hôpital. Il me permet l’achat de grandes quantités de cément, de bois scié, et de tôle ondulée dont j’ai besoin pour mener à bonne fin cette entreprise. Je me réjouis de venir l’an prochain à Oslo durant un séjour que je ferai en Europe. Depuis des années j’en avais le désir. Mais je ne trouvais pas le temps de la réaliser. A présent j’ai une raison qui m’impose de la faire. J’en suis profondément heureux.

* The prize was reserved in 1952 and distributed in 1953.

From Les Prix Nobel en 1952, Editor Göran Liljestrand, [Nobel Foundation], Stockholm, 1953