Journal of Scientific Temper

Vol 4(3&4), July-Sep & Oct-Dec 2016, pp. 154-166

OPINION

Nehru’s Vision of Scientific Temper

SUBODH MAHANTI
D-410 Crescent Apartment, Plot No. 2, Sector 18A
Dwarka, New Delhi 110 078
E-mail: subodhmahanti@gmail.com
ABSTRACT
Nehru articulated the concept of scientific temper in 1946. The term
“scientific temper” is contemporary but appeals to rational enquiry are
not new to Indian ethos. Nehru’s vision of scientific temper should be
seen in the context of his understanding of science and religion for a
better appreciation. For Nehru science was not merely an individual’s
search for truth but it should be an integral part of one’s thinking and
action. He was more interested in social consequences of science than
science itself. Science has made it possible to view traditional beliefs
in a new light based on facts. Religion in its narrow sense discourage
people in understanding natural processes rationally because it
encourage ‘an uncritical credulousness, a reliance on the supernatural.’
He viewed religion’s approach as totally different from scientific
method. One should not accept tradition simply because it is tradition.
Nehru insisted on giving up much of traditional ways of beliefs and
living. Nehru wanted scientists should play more active role in
spreading scientific temper in the country. Nehru’s legacy of scientific
temper got reflected in its incorporation as a fundamental duty of every
citizen in Indian constitution. The importance of spreading scientific
temper in the country was highlighted in various science and
technology policy statements adopted by the government. There were
other attempts in visualizing the concept of scientific temper in the
present context and working out action plans. However, India is yet to
achieve scientific temper that Nehru wanted. Serious attempts should
be made to remove the obstacles that undermine scientific temper for
inclusive and peaceful development of Indian society.
KEYWORDS: Jawaharlal Nehru, Scientific Temper, Religion,
Tradition, Policy

Introduction
The existence of robust S&T infrastructure including huge pool of
trained S&T manpower is largely due the foresight of Pandit
Jawaharlal Nehru, the first Prime Minster of independent India.
SUBODH MAHANTI: Nehru’s Vision of Scientific Temper 155

He realized that to remove the combined mist of both social and

economic backwardness, superstitious beliefs, and traditional
ways of living that had engulfed the country it was essential to
develop a strong S&T base in the country. He placed total faith in
science and scientific approach towards life’s problems for
transforming the country. He believed that it is scientific method
that alone offers hope in tackling the problems faced by the
country. Nehru regarded science as the driving spirit of the
modern age. Nehru believed the solution of all the problems India
faced could be achieved by the applications of science, its method
and spirit. Scientific method and approach alone could transform
human life. Nehru’s vision of the role of science in national
reconstruction was reflected in the Scientific Policy Resolution
adopted by the Indian Parliament on 04 March 1958. It stated: “It
is an inherent obligation of a great country like India with its
traditions of scholarship and original thinking and its great cultural
heritage, to participate fully in the march of science which is
probably mankind’s greatest enterprise today.” Nehru thought for
realizing fruits of S&T development it is essential to first develop
scientific temper or scientific approach and due emphasis should
be placed on the scientific method.
The relevance of ideas and beliefs of Nehru has not
diminished with the passage of time. In fact today they are more
relevant than in the past.
Before we discuss what Nehru meant by the term ‘scientific
temper’, it would be pertinent to reflect on his ideas on science
and religion before we discuss his vision of scientific temper.
Nehru’s thinking on science, religion and scientific temper are
symbiotically interlinked. While talking about science and its
social consequences he often emphasized the importance of
spreading scientific temper in the country.

Views on Science
Nehru was more interested in the social consequence of science
than science itself. In his speech delivered at the 47th session of
the Indian Science Congress he observed: “My own main interest
in science arises naturally from the social consequences of science
than science itself. We have to face major political, economic and
in the main, social problems of a growing country and of raising
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the level of hundreds of millions of our people. It is clear we

cannot solve these problems without taking recourse to science
and its application.” (Singh, Baldev, ed, p.73, 1986) To him
‘science was not merely an individual’s search for truth’ but it
should be an integral part of one’s thinking and action. He said:
“Science is not a matter of merely looking at test tubes and mixing
different gases and producing things big or small gadgets. Science,
ultimately is a way of training the minds and the mind’s working
and their whole life functioning according to the ways and
methods of science, of their whole structure, social and other,
functioning according to it.” (Singh, Baldev, ed, p.75, 1988)
Nehru highlighted that fact science has made it possible for us
to see the traditional beliefs and practices in a new light based on
facts. Everyone should be able to question and not to accept
tradition simply because it is tradition. But this is yet to happen.
Nehru wrote: “The impact of science and the modern world have
brought a greater appreciation of facts, a more critical faculty, a
weighing of evidence, a refusal to accept tradition merely because
it is tradition. Many competent historians are at work now, but
they often err on the other side and their work is more a meticulous
chronicle of facts than living history. But even today it is strange
how we suddenly become overwhelmed by tradition, and the
critical faculties of even intelligent men cease to function…Only
when we are politically and emotionally free will the mind
function normally and critically.” (Nehru, 1981, pp.102-103)
The journey of science is an unending process. Science will
continue to unravel the mysteries. It is an unending process. Even
if it has not found answers for every question it has given greater
content and meaning to human life. In fact it has revolutionized
human life. He wrote: “…I am convinced that the methods and
approach of science have revolutionized human life more than
anything else in the long course of history, and have opened doors
and avenues of further and even more radical change, leading up
to the very portals of what has long been considered the unknown”
(Nehru, 1981, p.31).
Among the most salient characteristics attributed to Nehruvian
science by David Arnold are (Arnold, 2013):
SUBODH MAHANTI: Nehru’s Vision of Scientific Temper 157

1. It was a programme for sociocultural change, intended to

transform society and the prevalent mind-set.
2. Nehruvian science was state science—science conducted for
the people but at the direction and discretion of the state.
3. Nehruvian Science was an institution-building project.
4. Nehruvian science was primarily designed to inspire national
pride and nurture India’s development regime.
5. Nehruvian science was a historiographic project.
Nehru was an internationalist. He wrote in The Discovery of India:
“What is my inheritance? To what am I an heir? To all that
humanity has achieved during tens of thousands of years, to all that
is thought and felt and suffered and taken pleasure in, to its cries of
triumph and its bitter agony of defeat, to that astonishing adventure
of man which began so long ago and yet continues and beckons to
us. To all this and more, in common with all men” (Nehru, 1981, p-
36). Such utterances of Nehru do not mean he denounces his
identity as an Indian. As we know he was one of the champions of
India’s freedom struggle. He also wrote: “My reaction to India thus
was often an emotional one, conditioned and limited in many ways.
It took the form of nationalism. In the case of many people the
conditioning and limiting factors are absent. But nationalism was
and is inevitable in the India of my day; it is a natural and healthy
growth, For any subject country national freedom must be the first
and dominant urge; for India, with her intense sense of individuality
and a past heritage, it was doubly so” (Nehru, 1981, p-52).
He believed that science had no frontiers. Science cannot be
confined to national boundaries, it is something, which is bigger
than countries. To him ‘there ought to be no such thing as Indian
science.’ Siddiqi noted that “He (Nehru) warned the scientists
repeatedly against succumbing to nationalism and nationalistic
pressures from their governments and countrymen” (Siddiqi,
1993). Nehru’s idea on nationalism needs to be debated in the
context of science and scientific temper.

Views on Religion
Nehru admitted that religion significantly contributed in the
development of humanity but at the same time he points out that
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it discouraged humans to understand the unknown or it

discouraged curiosity by trying to place human beings within the
confines of set forms of norms and practices. He wrote: “Religions
have helped greatly in the development of humanity. They have
laid down values and standards and have pointed out principles
for the guidance of human life. But with all the good they have
done, they have also tried to imprison truth in set forms and
dogmas, and encouraged ceremonials and practices which soon
lose all their original meaning and become mere routine. While
impressing upon the awe and mystery of the unknown that
surrounds him on all sides, they have discouraged him from trying
to understand not only the unknown but what might come in the
way of social effort. Instead of encouraging curiosity and thought,
they have preached a philosophy of submission to nature…The
belief in a supernatural agency which ordains everything has led
to certain irresponsibility on the social plane, and sentimentality
has taken the place of reasoned thought and inquiry. Religion,
though it has undoubtedly brought comfort to innumerable human
beings and stabilised society by its values, has checked the
tendency to change and progress inherent in human society”
(Nehru, 1081, p. 511).
As pointed out by Obaid Siddiqi, “Religion as practiced by its
followers seemed to Nehru, to be closely associated with
superstitious beliefs and dogmatic practices” (Siddiqi, 1993).
Nehru believed religion encouraged ‘an uncritical credulousness,
a reliance on the supernatural.’ Nehru, in his Discovery of India,
wrote: “Religion, as I saw it practiced, and accepted even by
thinking minds, whether it was Hinduism or Islam or Buddhism
or Christianity, did not attract me. It seemed to be closely
associated with superstitious practices and dogmatic beliefs, and
behind it lay a method of approach to life’s problem which was
certainly not science. There was an element of magic about it, an
uncritical credulousness, a reliance on the supernatural” (Nehru,
1981, p. 26).
Mysticism did not appeal to Nehru and he felt succumbing to
it will result in surrendering mental faculties and living in self-
delusion. He wrote: “There have been great mystics, attractive
figures, who cannot be easily disposed of as self-deluded fools.
Yet mysticism (in the narrow sense of the word) irritates me; it
SUBODH MAHANTI: Nehru’s Vision of Scientific Temper 159

appears to be vague and soft and flabby, not a rigorous discipline

of the mind but a surrender of mental faculties and living in a sea
of emotional experience. The experience may lead to occasionally
to some insight into inner and less obvious processes, but it is also
likely to lead to self-delusion” (Nehru, 1981, pp. 26-27).
He viewed religion’s approach as totally different from
scientific method. Thus he wrote: “Very different is the method of
religion. Concerned as it is principally with the religions beyond
the reach of objective inquiry, it relies on emotion and intuition.
And then it applies this method to everything in life, even to those
things which are capable of intellectual inquiry and observation.
Organized religion, allying itself to theology and often more
concerned with its vested interests than with things of the spirit,
encourages a temper which is very opposite to that of science. It
produces narrowness and intolerance, credulity and superstition,
emotionalism and irrationalism. It tends to close and limit the
mind of man, and to produce a temper of a dependent, unfree
person” (Nehru, 1981, p. 513).
Nehru underlined the fact that “too much dependence on
supernatural factors may lead, and has often led, to a loss of
self-reliance in man and to a blunting of his capacity and
creative ability.”
Nehru argued that with progress of science it becomes
possible to understand the process of life and nature in a better
way and with such knowledge dependence on supernatural cause
advanced by religion should have eventually disappeared but it
did not happen. He wrote: “As knowledge advances, the domain
of religion, in the narrow sense of the world, shrinks. The more
we understand life and nature, the less we look for supernatural
causes. Whatever we can understand and control ceases to be a
mystery. The processes of agriculture, the food we eat, the clothes
we wear, our social relations, were all at one time under the
domain of religion and its high priests. Gradually, they have
passed out of its control and become subjects for scientific study.
Yet much of this is still powerfully affected by religious beliefs
and the superstitions that accompany them” (Nehru, 1981, p. 514).
Nehru insisted on giving up of traditional ways of thought and
living. But this does not mean a complete break from the past. He
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wrote: “India must break with much of her past and not allow it to
dominate the present. Our lives are encumbered with the dead
wood of this past; all that is dead and served its purpose has to go.
But that does not mean a break with, or a forgetting of, the vital
and life-giving in that past…We have to get out of traditional ways
of thought and living, which, for all the good they have done in a
past age, and there was much good in them, have ceased to have
significance to-day. We have to make our own all the
achievements of the human race and join up with others in the
exciting adventure of man, more exciting to-day perhaps than in
earlier ages, realizing that this ceased to be governed by national
boundaries or old divisions and is common to the race of man
everywhere” (Nehru, 1981, p.509).

Scientific Temper
Nehru articulated the concept of scientific temper in his book
The Discovery of India published in 1946. It has been argued
that ‘the earliest usage of the concept of scientific temper was
around 1890s. (Kumar, P. V. S., 2011). While the term
“scientific temper” is contemporary, appeals to rational enquiry
are not new to Indian ethos (Mahanti, 2013). The “Palampur
Declaration” (2011) on scientific temper (reproduced in Quest
for Scientific Temper, CSIR-NISCAIR, 2012, stated: “The
tradition of skepticism and humanism is not new to Indian
intellectual tradition. Such notions go back to antiquity—Jain,
Sankhya, and Buddhist traditions have repeatedly emphasized
the spirit of enquiry. During the Indian renaissance many
leaders popularized the notion of scientific enquiry and
gradually it became part of the Indian ethos.”
The tradition of skepticism and questioning attitude in Indian
intellectual tradition has been discussed by Amartya Sen in
his much talked about book, The Argumentative Indian
(Sen, 2005).
Nehru viewed scientific temper or scientific approach as way
of life. Nehru wrote: “The applications of science are inevitable
and unavoidable for all countries and people today. But something
more than its application is necessary. It is the scientific approach,
the adventurous and yet critical temper of science, the search for
truth and new knowledge, the refusal to accept anything without
SUBODH MAHANTI: Nehru’s Vision of Scientific Temper 161

testing and trial the capacity to change previous conclusions in the

face of new evidence, the reliance on observed fact and not on pre-
conceived theory, the hard discipline of the mind—all this is
necessary, not merely for the application of science but for life
itself and the solution of its many problems. Too many scientists
today, who swear by science, forget all about it outside their
particular spheres. The scientific approach and temper are, or
should be, a way of life, a process of thinking, a method of acting
and associating with our fellowmen. That is a large order and
undoubtedly very few of us, if any at all, can function in this way
with even partial success. But this criticism applies in equal or
even greater measure to all the injunctions, which philosophy and
religion have laid upon us. The scientific temper points out the
way along which man should travel. It is the temper of a free man.
We live in a scientific age, so we are told, but there is little
evidence of this temper in the people anywhere or even in their
leaders” (Nehru, 1981, p. 512).
Further he wrote: “Science deals with the domain of positive
knowledge but the temper which it should produce goes beyond
that domain. The ultimate purposes of man may be said to be to
gain knowledge, to realize truth, to appreciate goodness and
beauty. The scientific method of objective inquiry is not
applicable to all these, and much that is vital in life seems to lie
beyond its scope—the sensitiveness to art and poetry, the emotion
that beauty produces, the inner recognition of goodness. The
botanist and zoologist may be wholly lacking in love for
humanity. But even when we go to the regions beyond reach of
the scientific method and visit the mountain tops where
philosophy dwells and high emotions fill us, or gaze at the
immensity beyond, that approach and temper are still necessary”
(Nehru, 1981, pp. 512-513).
While laying the foundation stone of the National Institute of
Sciences of India (later renamed as the Indian National Science
Academy) at New Delhi on 19 April 1948 Nehru said “…The
scientific method is the only right method of approach to life’s
problems; and in India today it is even more important than
elsewhere, because we are backward with science…In India today
we should pursue science in the right way and try our utmost to
foster it. There is no other way except the way of science
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ultimately for the development of human life and institutions. This

is the scientific approach to life’s problems…The fundamental
thing is a scientific approach. You cannot change man legally.
You can create an atmosphere where his actions are governed by
a scientific approach, science remains the only right method of
approach.” (quoted in Jain, Ashok, J. K. Ahuja and Subodh
Mahanti, 1989).
Nehru’s scientific temper is opposed to pseudo science,
religious bigotry and dogmatic beliefs, superstition and astrology.
Nehru in his address to the 1955 Session of the Indian Science
Congress said: “I myself am not bound by dogmas and am always
prepared to admit my mistakes and to rectify them. I believe that
such an approach is nearer to what may be called the scientific
approach, and in that sense I consider myself having a scientific
temperament, although I cannot claim to be a scientist.” (quoted
in Bhargava and Chakraberti, 2010, p-41).
According Hak-Soo Kim: “Nehru’s popular notion of
‘scientific temper’…seems to cover many things, including the
spread of scientific knowledge for economic and spiritual
development of India. Its essence is ‘a questioning mind…not
prisoner of any dogma, modern or archaic’. Therefore, scientific
temper needs to be considered as a cultural product (e.g., scientific
knowledge, disposition or predisposition), that which, behavior
brings to science. It functions as the temper of a free man, as the
approach of an open mind. It is what science is as behavior, not just
what science brings to other behaviours—like prolem solving.
Especially, Nehru seems to have emphasized in the notion of
scientific temper the battle against pseudo sciences such as religious
bigotry, superstition and astrology” (Kim, Hak-Soo, 2012).
Nehru believed that spreading of scientific temper does not go
hand-in-hand with development of science and technology in a
country. However, he thought Indians have an advantage in this
regard compared to western countries. He wrote: “Science has
dominated the western world and everyone there pays tribute to it,
and yet the west is still far from having developed the real temper
of science. It has still to bring the spirit and flesh into creative
harmony. In India in obvious ways we have a greater distance to
travel. And yet there may be fewer obstructions on our
way…”(Nehru, 1981, pp.514-515).
SUBODH MAHANTI: Nehru’s Vision of Scientific Temper 163

Nehru was a great champion of freedom of expression and a

true democrat. Both of these attributes are in tune with his idea of
scientific temper.

Comments on Nehru’s Concept of Scientific Temper

Du Plessis states that, “Nehru saw the role of scientific temper to
assist in the progress and development of the country as a whole
and introduced the notion of scientific temper as the theoretical
underpinning of a system approach towards the development of
science and Technology (S&T)” (Du Plessis, 2013).
As pointed out by Siddiqi, Nehru wanted that ‘the scientific
way of thought, the scientific temper, must spread all spheres
including politics.’
Nehru wanted that scientists should play an active and
meaningful role in spreading scientific temper in the country. As
pointed out by Bhargava and Chakrabarti: “Nehru was acutely
aware of the changes that had come about by the end of World
War II and the Indian independence, in respect of rights and
responsibilities of scientists. He also was fully cognizant of the
hold of irrationality, religious dogma and superstition amongst our
people, including the scientists. He, therefore, rightly realized that
for the scientists to give their best to science and to society, they
must have scientific temper, and he expected to be the main
instrument for disseminating the temper of science amongst the
people of our country” (quoted in Bhargava and Chakrabarti,
2010, p-36).
The Palampur Declaration stated: “Scientific Temper is
essentially a world-view, an outlook, enabling ordinary citizens to
choose efficient and reliable knowledge while making decisions
in their individual and social domains. It is not the content or
extent of knowledge base of one acquires, but rather the pursuit of
rational enquiry, which is the hallmark of Scientific Temper.”

The Post-Nehruvian Period

Nehru’s legacy of scientific temper got reflected in the
incorporation of scientific temper as one of the Fundamental
Duties of every citizen of India through the 42nd amendment in
the Indian Constitution: “It shall be the duty of every citizen of
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India to develop a scientific temper, humanism and the spirit of

enquiry and reform” (Fundamental Duties of every Indian Citizen
vide Part IV-A, Article 51-A(h)—introduced as a part of 42nd
Amendment to the Constitution of India in 1976).
The post-Nehruvian period witnessed the Government’s
commitment towards spreading scientific temper in its various
science and technology policy statements. For example the Indian
Science and Technology Policy 2003 states: “To ensure that the
message of science reaches every citizen of India, man and
woman, young and old, so that we advance scientific temper,
emerge as a progressive and enlightened society, and make it
possible for all our people to participate fully in the development
of science and technology and its application for human welfare.
Indeed, science and technology will be fully integrated with all
spheres of national activity.”
There were other attempts in highlighting the need to spread
scientific temper in the society. In 1981, a statement on scientific
temper was issued by a group of individuals, which underlined the
fact that ‘the scientific temper has to be fostered with care at the
individual, institutional, social and political levels.’ The statement
evoked support as well as criticism from different quarters. In
2011, an attempt was made to revisit the 1981 scientific temper
statement, now known as Palampur Declaration. This was
followed by two international conferences (Mahanti, 2013).
If we look at the present scenario of the Indian society it is
obvious that scientific temper talked about by Nehru is not a
dominant factor in our society. Thus Narlikar writes: “…we are
still a long away from achieving that scientific temper which
Nehru considered so essential for our future well-being.”
(Narlikar, Jayant V., 2003, p-136). Similar concerns were
expressed by Kumar: “Although enunciated by the first Prime
Minister of India, Pandit Jawaharlal Nehru, in 1946, the concept
of Scientific Temper remained elusive in its implementation. This
is even more ironical because Scientific Temper was incorporated
as one of the Fundamental Duties of every citizen of India through
an amendment in the Indian Constitution…” (Kumar, 2011).
There is no denying the fact that there is not much evidence to
prove that the lives of Indians are being governed by scientific
temper, the spirit of enquiry and the scientific method, as Nehru
SUBODH MAHANTI: Nehru’s Vision of Scientific Temper 165

would have wanted. Rather it appears that the Indian society is

largely in the hold of tradition, superstition and irrational beliefs.

Concluding Remarks
Science is the spirit of modern age and the scientific method
encourages us to question and help us to arrive at decision based
on rational reasoning. The concept of scientific temper envisioned
by Nehru encourages the adoption of scientific method in
resolving problems and thus rational decision-making process.
Mere progress of S&T itself will not ensure inclusive social
development. This will be possible only when scientific temper is
spread all spheres of human activities including politics. For
maintaining peace, prosperity and freedom of expression and to
ensure steady progress of S&T in the country it is essential that
we revisit Nehru’s ideas and beliefs with regard to science,
religion and scientific temper. Change is the cornerstone of human
civilization. To progress we must change. We should discard those
traditions which are hampering progress and which come in the
way of social harmony. As the 1981 Statement of Scientific
Temper states: “We must understand the meaning as well as the
imperatives of scientific temper, representing as it does,
humanity’s assertion of being in charge of its destiny and not a
passive victim of malevolence of stars. To do so, we need to
actively combat beliefs which erode scientific temper and
undermine its growth. Only then shall we illuminate our darkening
national horizon and provide our people, once again, with a
vision…”

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