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... urns to Gottlieb and meets Terry Wickett. For a while everything goes well until Tubbs learns about Martin's research and tries to get him to publish. Martin is researching and experimenting with what could possibly be the cure to many of the deadly diseases at the time, such as tuberculosis and the Black Death. He refuses to publish because he has not finished the research and to publish right away would be straying away from pure science and towards commercialism again. Tubbs wants Martin to publish not because it would help humanity, but because it would bring fame and fortune to the institute.
In commercialism, everything is a race to discover and produce something and then patent it and take the credit. We see this when another scientist in another institute publishes the same discovery on which Martin is also working. Tubbs is severely disappointed with Martin for not publishing sooner so that he could receive the credit and recognition, and he tells Martin to start working on creating other cures and publish them quickly. However, Martin decides to continue research on his current project and see if the other scientist missed or overlooked anything, which is approved by Gottlieb. Throughout this entire time Gottlieb is helping Martin stay true to science and protect him from success. In the following passage Gottlieb is telling Martin what it means to be a true and authentic scientist. 'To be a scientist-it is not just a different job, so that a man should choose between being a scientist and being an explorer or a bond-salesman or a physician or a king or a farmer.
It is a tangle of ver-y obscure emotions, like mysticism, or wanting to write poetry; it makes its victim all different from the good normal man. The normal man, he does not care much what he does except that he should eat and sleep and make love. But the scientist is intensely religious-he is so religious that he will not accept quarter-truths, because they are an insult to his faith. 'He wants that everything should be subject to inexorable laws. He is equal opposed to the capitalists who t'ink their silly money-grabbing is a system, and to liberals who t'ink man is not a fighting animal; he takes both the American booster and the European aristocrat, and he ignores all their blithering. Ignores it! All of it!
He hates the preachers who talk their fables, but he iss not too kindly to the anthropologists and historians who can only make guesses, yet they have the nerf to call themselves scientists! Oh, yes, he is a man that all nice good-natured people should naturally hate! 'He speaks no meaner of the ridiculous faith-healers and chiropractors than e does of the doctors that want to snatch our science before it is tested and rush around hoping they heal people, and spoiling all the clues with their footsteps; and worse than the men like hogs, worse than the imbeciles who have not even heard of science, he hates pseudo-scientists, guess-scientists-like these psycho-analysts; and worse than those comic dream-scientists he hates the men that are allowed in a clean kingdom like biology but know only one text-book and how to lecture to nincompoops all so popular! He is the only real revolutionary, the authentic scientist, because he alone knows how liddle he knows. 'He must be heartless. He lives in a cold, clear light. Yet dis is a funny t'ing: really, in private, he is not cold nor heartless-so much less cold than the Professional Optimists.
The world has always been ruled by the Philanthropists: by the doctors that want to use therapeutic methods they do not understand, by the soldiers that want something to defend their country against, by the preachers that yearn to make everybody listen to them, by the kind manufacturers that love their workers, by the eloquent statesmen and soft-hearted authors-and see once what a fine mess of hell they haf made of the world! Maybe now it is time for the scientist, who works and searches and never goes around howling how he loves everybody!' Because of his research of a cure for the Black Death, Martin is sent to the West Indies where there is a serious epidemic of the Plague. He travels there with Leora and another scientist named Gustaf Sondelius, and meets with his former classmate, Reverend Ira Hinkley, who is now a missionary and doctor in the West Indies. Once there, Martin is faced with the extremely difficult decision between science and humanity. At this point, his research and tests on the cure are not complete and it is not certain whether or not the cure will work.
However, Hinkley, Sondelius, and everyone else who knows he has a cure are pushing him to distribute it among the masses. Here he faces the question on whether he should immediately distribute the cure with the fairly large possibility of failure, or if he should withhold it until his tests are complete and he is certain on whether or not it will work. He has a dream where he gets in a car crash, and he has to choose between his science and the lives of others. 'Shrieks, death groans, the creeping flames... The car turning, falling, plumping into a river on its side; himself trying to crawl through a window as the water seeped about his body... Himself standing by the wrenched car, deciding whether to keep away and protect his sacred work or go back, rescue people, and be killed. ' Martin chooses to continue his tests and be certain that the cure will work, as the population continues to be ravaged by the Plague.
During this time, both Hinkley and Sondelius die of the Plague. Martin keeps up his work until Leora contracts the Black Death and dies. In his grief, Martin gives in and distributes the experimental cure to everyone. After the epidemic dies out, all the people of the West Indies label Martin as a hero and a savior, despite what the people thought of him when he withheld the cure. However, he feels that he betrayed Gottlieb and his science. It seems that commercialism often disguises itself as humanitarianism or uses humanitarianism to justify itself.
It pushes you to act quickly and hopefully without any of the certainties demanded by science. For example, the main reason Sondelius went to the West Indies was to find glory and fame, rather than the saving the lives of thousands of people. However, he used humanitarianism as a way to try to persuade Martin to distribute the cure. When Martin refused, Sondelius called him a monster and claimed that Martin was not willing to help the suffering population, nor did he care about the hundreds of thousands of people dying from the Plague. What is ironic about this is that this pure science tends to benefit humanity more than commercialism science in the long run. The notion that one significant improvement over a long period of time is better than a series of failures and half-successes is drowned out by the propaganda of commercialism.
Pure science produces methods and medicines that are certain. They have been thoroughly tested and proved to be successful, as opposed to the medicines produced by commercial scientists. While they produce more, they are not certain as to what effect they will have. They hope that if their product works in one situation, it will work in every situation. However, commercial science does have positive points as pure science has negative points. While pure science is more certain it is also much more long term.
Commercial science gives immediate care and help, despite how much it may actually help. Pure science is presented as something that looks toward and works for the future, while commercial science deals with what is happening at the moment, but commercialism hinders pure science so much that, in effect, it may be bringing about the destruction of its own future.
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Research essay sample on Thousands Of People West Indies