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Albert Schweitzer 
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 Etching by Arthur William Heintzelman | |
| Born | January 14 1875 Kaysersberg, Alsace-Lorraine |
| Died | September 4 1965 (aged 90) Lambaréné, Gabon |
| Nationality | 1875–1918 German 1918–1965 French |
| Field | Medicine, music, philosophy, theology |
| Notable awards | Goethe Prize (1928) Nobel Peace Prize (1952) |
Albert Schweitzer, M.D., OM, (January 14, 1875 – September 4, 1965) was an Alsatian theologian, musician, philosopher, and physician. He was born in Kaisersberg in Alsace-Lorraine, a Germanophone region which the German Empire returned to France after World War I. Schweitzer challenged both the secular view of historical Jesus current at his time and the traditional Christian view, depicting a Jesus who expected the imminent end of the world. He received the 1952 Nobel Peace Prize in 1953 for his philosophy of "reverence for life",Nobel Peace Prize 1952 — Presentation Speech expressed in many ways, but most famously in founding and sustaining the Lambaréné Hospital in Gabon, west central Africa.
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Schweitzer spent his childhood in the village of Günsbach, Alsace, where his father, the local pastor, taught him how to play music.Family tree At the time the region was under the control of Germany; it is now part of France, and the tiny village, now spelled Gunsbach, is home to the Association Internationale Albert Schweitzer (AIAS).Association Internationale Albert Schweitzer
He was a high school student in Mühlhausen until 1893, the year he passed on his "Baccalaureat". After this, he went to Paris to learn philosophy and music, before returning to his birthplace Alsace where he studied theology at the Kaiser Wilhelm Universität of Strasbourg.
In 1899, at University of Tübingen, he published his memoir entitled The religious Philosophia of Kant, which earned him his Ph.D. Later, he became pastor at the church Saint-Nicolas of Strasbourg, where he officiated at the wedding of Theodor Heuss on April 11 1908.
At the age of 30, in 1905, he answered the call of "The Society Of The Evangelist Missions of Paris" who were looking for a Medical Doctor. He began his medical studies and eventually left Alsace for the Gabon (which was French at that time.)
As a young theologian he published The Quest of the Historical Jesus (1906), by which he gained a great reputation. In this book, he interpreted the life of Jesus in the light of Jesus\' own eschatological convictions. Schweitzer demonstrated that 19th century "liberal lives of Jesus" produced by those who sought to reimage Jesus through historical study were reflections of the authors\' own historical and social contexts. This work effectively ended for decades the Quest for the Historical Jesus as a subdiscipline of New Testament studies, until the development of the so-called "Second Quest," among whose notable exponents was Rudolf Bultmann\'s student Ernst Käsemann.
The original edition was translated into English by William Montgomery and published in 1910. A second German edition was published in 1913, containing theologically significant revisions and expansions. This revised edition did not appear in English until 2001.
Schweitzer established his reputation further as a New Testament scholar with other theological studies including his medical degree dissertation, The Psychiatric Study of Jesus (1911), and The Mysticism of Paul the Apostle (1930). In his study of Paul he examined the eschatological beliefs of Paul and through this the message of the New Testament.
During his tenure as a Lutheran minister for St. Nicholas church in Strassburg, he blessed the wedding of Theodor Heuss, who was to become the first President of the Federal Republic of Germany.
Schweitzer\'s theology leans towards the kind of theology espoused in Liberal Christianity.Albert Schweitzer. Worthy Lives. International Network on Personal Meaning (2007-01-05). Retrieved on 2007-01-12. He wrote that Jesus and his followers expected the imminent end of the world.Review of "The Mystery of the Kingdom of God"
“The only ones among you who will be really happy are those who will have sought and found how to serve.”
— Albert Schweitzer
Schweitzer was a famous organist in his day and was highly interested in the music of Johann Sebastian Bach. He developed a simple style of performance, which he thought to be closer to what Bach had meant it to be. He based his interpretation mainly on his reassessment of Bach\'s religious intentions. While studying with Charles-Marie Widor in Paris, the imagery in Bach\'s chorale preludes through the hymn texts that would be sung to their melodies, an approach that had apparently never occurred to the older man. Through the book Johann Sebastian Bach, the final version of which he completed in 1908, he advocated this new style, which has had great influence in the way Bach\'s music is now treated. Widor and Schweitzer collaborated on a new complete edition of Bach\'s organ works. His pamphlet "The Art of Organ Building and Organ Playing in Germany and France" (1906) effectively launched the twentieth-century Orgelbewegung, which turned away from romantic extremes and rediscovered baroque principles — although this sweeping reform movement in organ building eventually went further than Schweitzer himself had intended. He also made musical performances to raise money for medical supplies in Gabon. Sir Donald Tovey dedicated his completion of the 18th Contrapunctus of Bach\'s Die Kunst der Fuge (Art of the Fugue) to Schweitzer.
On his departure for Lambarene in 1913 he was presented with a piano with pedal attachments (to operate like an organ pedal-keyboard) by the Paris Bach Society, and in the years which followed his principal means of recreation was to play Bach\'s music on it during the lunch hour and on Sunday afternoons. The piano was built specially for the tropics and was conveyed to his Lambarene bungalow packed in a zinc-lined case and delivered by river in a huge dug-out canoe. At first he regarded his new life in the Lambaréné mission as a renunciation of his life as an artist, and fell out of practise, but after some time he resolved on a systematic plan to study the works of Bach, Mendelssohn, Widor, César Franck, and Max Reger, and to learn them by heart. Schweitzer\'s piano-organ was still in use at Lambaréné in 1946. During a visit to Strasbourg in 1928 he gave a private improvisation for his colleague Mrs Russell at St Nicholas Church. She recalled, \'It was all full of the magic of the African forest, the moonlight in the jungle and on the river, the merry gambols of the little monkeys in the trees when the sun is shining…\'G. Seaver, Albert Schweitzer, The Man and his Mind, 4th edn, London 1951, 63–4, 112–3, 139–52). Schweitzer\'s own writings about music are selected and translated into English by C.R. Joy.Music in the Life of Albert Schweitzer, edited by Charles R Joy (London, A & C Black 1953).
Recordings of Schweitzer playing the music of Bach are available on CD. During 1934 and 1935 he was for some time in Britain, delivering the Gifford Lectures at Edinburgh, and those on Religion in Modern Civilization at Oxford and London. He had originally conducted trials for recordings for HMV on the organ of the old Queen\'s Hall in London. These records did not satisfy him, the instrument being too harsh. In mid-December 1935 he began to record for Columbia Records on the organ of All-Hallows-by-the-Tower, Barking (London). Then at his suggestion the sessions were transferred to the church of Ste Aurélie in Strasbourg, on a mid-18th century organ by Johann Andreas Silbermann (brother of Gottfried), an organ-builder greatly revered by Bach, which had been restored by the Lorraine organ-builder Frédéric Härpfer shortly before the First World War. These recordings were made in the course of a fortnight in October 1936.Seaver 1951, passim.
Altogether his early Columbia discs included 25 records of Bach and 8 of César Franck. The Bach titles were mainly distributed as follows:
Schweitzer\'s worldview was based on his idea of Reverence for Life ("Ehrfurcht vor dem Leben"), which he believed to be his greatest single contribution to humankind. His view was that Western civilization was in decay because of gradually abandoning its ethical foundations — those of affirmation of life.
It was his firm conviction that the respect for life is the highest principle. In a similar kind of exaltation of life to that of Friedrich Nietzsche, a recently influential philosopher of the time, Schweitzer followed the same line as that of the Russian Leo Tolstoy. Some people in his days compared his philosophy with that of Francis of Assisi, a comparison he did not contest. In his book The Philosophy of Civilization (all quotes in this section from chapter 26), he wrote:Schweitzer, Albert. The Philosophy of Civilization. Buffalo, New York: Prometheus Books. 1987. ISBN 0879754036
"True philosophy must start from the most immediate and comprehensive fact of consciousness: \'I am life that wants to live, in the midst of life that wants to live\'."
Life and love in his view are based on, and follow out of the same principle: respect for every manifestation of life, and a personal, spiritual relationship towards the universe. Ethics, according to Schweitzer, consists in the compulsion to show toward the will-to-live of each and every being the same reverence as one does to one\'s own. Circumstances where we apparently fail to satisfy this compulsion should not lead us to defeatism, since the will-to-live renews itself again and again, as an outcome of an evolutionary necessity and a phenomenon with a spiritual dimension.
However, as Schweitzer himself pointed out, it is neither impossible nor difficult to spend one\'s life and not follow it: the history of world philosophies and religions shows many instances of denial of the principle of reverence for life. He points to the prevailing philosophy in the European Middle Ages, and the Indian Brahminic philosophy as examples. Nevertheless, he contends that this kind of attitude lacks genuineness.
The will to live is naturally both parasitic and antagonistic towards other forms of life. Only in the thinking being has the will to live become conscious of other wills to live, and desirous of solidarity with it. This solidarity, however, cannot be brought about, because human life does not escape the puzzling and horrible circumstance that it must live at the cost of other life. But as an ethical being one strives to escape whenever possible from this necessity, and to put a stop to this disunion of the Will to live, so far as it is within one\'s power.
Schweitzer advocated the concept of reverence for life widely throughout his entire life. The historical Enlightenment waned and corrupted itself, Schweitzer held, because it has not been well enough grounded in thought, but compulsively followed the ethical will-to-live. Hence, he looked forward to a renewed and more profound Renaissance and Enlightenment of humanity (a view he expressed in the epilogue of his autobiography, Out of My Life and Thought). Albert Schweitzer nourished hope in a humankind that is more profoundly aware of its position in the Universe. His optimism was based in "belief in truth". "The spirit generated by [conceiving of] truth is greater than the force of circumstances." He persistently emphasized the necessity to think, rather than merely acting on basis of passing impulses or by following the most widespread opinions.
"Never for a moment do we lay aside our mistrust of the ideals established by society, and of the convictions which are kept by it in circulation. We always know that society is full of folly and will deceive us in the matter of humanity. […] humanity meaning consideration for the existence and the happiness of individual human beings.
Respect for life, resulting from contemplation on one\'s own conscious will to live, leads the individual to live in the service of other people and of every living creature. Schweitzer was much respected for putting his theory into practice in his own life. He was, for instance, a well-known cat lover, who, although left-handed, would write with his right hand rather than disturb the cat who would sleep on his left arm. He was also a strict vegetarian.
Schweitzer considered his work as a medical missionary in Africa to be his response to Jesus\' call to become "fishers of men" but also as a small recompense for the historic guilt of European colonizers:Schweitzer, Albert. On the Edge of the Primeval Forest. New York: Macmillan. 1931. p. 115. OCLC 2097590
“Who can describe the injustice and cruelties that in the course of centuries they [the coloured peoples] have suffered at the hands of Europeans? … If a record could be compiled of all that has happened between the white and the coloured races, it would make a book containing numbers of pages which the reader would have to turn over unread because their contents would be too horrible.
Rather than being a supporter of colonialism, Schweitzer was one of its harshest critics. In a sermon that he preached on January 6 1905, before he had told anyone of his plans to dedicate the rest of his life to work as a doctor in Africa, he said:Schweitzer, Albert, and James Brabazon. Albert Schweitzer: Essential Writings. Maryknoll, New York: Orbis Books. 2005. pp. 76–80. ISBN 1570756023
"Our culture divides people into two classes: civilized men, a title bestowed on the persons who do the classifying; and others, who have only the human form, who may perish or go to the dogs for all the "civilized men" care.
“Oh, this "noble" culture of ours! It speaks so piously of human dignity and human rights and then disregards this dignity and these rights of countless millions and treads them underfoot, only because they live overseas or because their skins are of different color or because they cannot help themselves. This culture does not know how hollow and miserable and full of glib talk it is, how common it looks to those who follow it across the seas and see what it has done there, and this culture has no right to speak of personal dignity and human rights…
“I will not enumerate all the crimes that have been committed under the pretext of justice. People robbed native inhabitants of their land, made slaves of them, let loose the scum of mankind upon them. Think of the atrocities that were perpetrated upon people made subservient to us, how systematically we have ruined them with our alcoholic "gifts," and everything else we have done…We decimate them, and then, by the stroke of a pen, we take their land so they have nothing left at all…
“If all this oppression and all this sin and shame are perpetrated under the eye of the German God, or the American God, or the British God, and if our states do not feel obliged first to lay aside their claim to be "Christian" — then the name of Jesus is blasphemed and made a mockery. And the Christianity of our states is blasphemed and made a mockery before those poor people. The name of Jesus has become a curse, and our Christianity — yours and mine — has become a falsehood and a disgrace, if the crimes are not atoned for in the very place where they were instigated. For every person who committed an atrocity in Jesus\' name, someone must step in to help in Jesus\' name; for every person who robbed, someone must bring a replacement; for everyone who cursed, someone must bless.
“And now, when you speak about missions, let this be your message: We must make atonement for all the terrible crimes we read of in the newspapers. We must make atonement for the still worse ones, which we do not read about in the papers, crimes that are shrouded in the silence of the jungle night…”
Schweitzer was nonetheless still sometimes accused of being paternalistic or colonialist in his attitude towards Africans, and in some ways his views did differ from many liberals of the 1960s. For instance, he thought Gabonese independence came too early, without adequate education or accommodation to local circumstances. Edgar Berman quotes Schweitzer speaking these lines in 1960:Berman, Edgar. In Africa With Schweitzer. Far Hills, New Jersy: New Horizon Press. 1986. p. 139. ISBN 0882820257
"No society can go from the primeval directly to an industrial state without losing the leavening that time and an agricultural period allow.
Chinua Achebe has quoted Schweitzer as saying "The African is indeed my brother but my junior brother,"Chinua Achebe. "An Image of Africa: Racism in Conrad\'s Heart of Darkness." — the Massachusetts Review. 1977. (c/o North Carolina State University) which Achebe criticized him for, though Achebe seems to acknowledge that Schweitzer\'s use of the word "brother" at all was, for a European of the early 20th century, an unusual expression of human solidarity between whites and blacks. Later in his life, Schweitzer was quoted as saying "The time for speaking of older and younger brothers has passed."
Albert Schweitzer spent most of his life in Lambaréné in what is now Gabon, Africa. After his medical studies in 1913, he went there with his wife to establish a hospital near an already existing mission post.
When World War I broke out in summer of 1914, Schweitzer and his wife, Germans in a French colony, were put under supervision by the French military.Timeline In 1917 they were brought to Bordeaux, to be interned first in Garaison, and then from March 1918 in Saint-Rémy-de-Provence. In July 1918, after having been transferred via Switzerland to his home in the Alsace, he was a free man again. In the mean time, he had studied and written as much as possible in preparation for, among other, his famous book Culture and Ethics. While working as a medical assistant and assistant-pastor in Strassburg, he was able to finish the book, to be published in 1923. He began to speak and lecture about his ideas wherever he was invited, not only because he wanted his philosophy on culture and ethics to become widely known, but also as a means to raise money for the hospital in Lambaréné, for which he had already emptied his own pockets.
In 1924 he returned to Lambaréné, where he managed to rebuild the decayed hospital, after which he resumed his medical practices. Soon he was no longer the only medical doctor in the hospital, and whenever possible he went to Europe to lecture at universities. Gradually his opinions and concepts became acknowledged, not only in Europe, but worldwide.
From 1939–48 he stayed in Lambaréné, unable to go back to Europe in war. Three years after the end of World War II, in 1948, he returned for the first time to Europe and kept traveling back and forth (and once to the USA) as long as he could until his death in 1965.
The Nobel Peace Prize of 1952 was awarded to Dr Albert Schweitzer. His "The Problem of Peace" lecture is considered one of the best speeches ever given.
From 1952 until his death he worked against nuclear tests and nuclear weapons with Albert Einstein and Bertrand Russell. In 1957 and 1958 he broadcast four speeches over Radio Oslo which were published in Peace or Atomic War. In 1957, Schweitzer was one of the founders of The Committee for a Sane Nuclear Policy.
His life was portrayed in the 1952 movie Il est minuit, Docteur Schweitzer, starring Pierre Fresnay as Albert Schweitzer and Jeanne Moreau as his nurse Marie.
He was chevalier of the Military and Hospitaller Order of Saint Lazarus of Jerusalem.
Schweitzer died on September 4, 1965 at his beloved hospital in Lambaréné, Gabon. His grave, on the banks of the Ogowe River, is marked by a cross he made himself.
His cousin Anne-Marie Schweitzer Sartre was the mother of Jean-Paul Sartre.
Schweitzer inspired actor Hugh O\'Brian when O\'Brian visited in Africa. O\'Brian returned to the United States and founded the Hugh O\'Brian Youth Leadership Foundation (HOBY).
On April 23 1957, Dr. Schweitzer made his "Declaration of Conscience" speech, it was broadcast to the world over Radio Oslo, pleading for the abolition of nuclear weapons. He ended his speech, saying:Declaration of Conscience speech — at Tennessee Players
"The end of further experiments with atom bombs would be like the early sunrays of hope which suffering humanity is longing for."
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| Nobel Peace Prize laureates |
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Léon Jouhaux (1951) · Albert Schweitzer (1952) · George Marshall (1953) · United Nations High Commissioner for Refugees (1954) · Lester B. Pearson (1957) · Georges Pire (1958) · Philip Noel-Baker (1959) · Albert Lutuli (1960) · Dag Hammarskjöld (1961) · Linus Pauling (1962) · International Red Cross and Red Crescent (1963) · Martin Luther King, Jr. (1964) · UNICEF (1965) · René Cassin (1968) · International Labour Organization (1969) · Norman Borlaug (1970) · Willy Brandt (1971) · Henry Kissinger / Le Duc Tho (1973) · Seán MacBride / Eisaku Satō (1974) · Andrei Sakharov (1975) |
| Complete roster · 1901–1925 · 1926–1950 · 1951–1975 · 1976–2000 · 2001–present |
| Persondata | |
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| NAME | Schweitzer, Albert |
| ALTERNATIVE NAMES | |
| SHORT DESCRIPTION | German theologian, musician, philosopher, and physician |
| DATE OF BIRTH | January 14 1875 |
| PLACE OF BIRTH | Kaysersberg, Elsass-Lothringen, Germany (now in Haut-Rhin, Alsace, France) |
| DATE OF DEATH | September 4 1965 |
| PLACE OF DEATH | Lambaréné, Gabon |
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