The cataclysm of World War I shook European academic culture: How could European culture have produced such barbarity? The greatest scientific culture the world had ever seen had used science and technology for catastrophically inhumane purposes. Cultural pessimism and nihilism were options that many took. Other academically inclined Europeans responded by rethinking the place of history and philosophy of science in academic and social life. Some of these new projects, such as George Sarton’s New Humanism, explicitly linked them to humanism. In others, such as the logical empiricism that developed in Vienna and Berlin, the connections to humanism were more implicit but no less real. This chapter considers some of the main themes of Sarton’s New Humanist history of science and Rudolf Carnap’s and Hans Reichenbach’s logical empiricism as they relate to questions of the unity of knowledge, the unity of humanity, and the responsible use of scientific knowledge.

In a verse reflecting the (colonial) attitudes of his time, Kipling once wrote, ‘Oh, East is East, and West is West; and never the twain shall meet’.Although written in 1889, the underlying sentiment might equally describe the bipolar geopolitics prevalent at the height of the Cold War. Indeed, by the time of the Soviet Union’s invasion of Czechoslovakia in August 1968 to suppress intended liberal reforms, to many, the ideological chasm between the Eastern and Western blocs appeared insurmountable. Notwithstanding these divisions, key political leaders (particularly in Europe, the United States and the Soviet Union) sought strategies to promote greater stability and predictability in international affairs. To this end, they pursued more cooperative East–West relations, recognising that collaboration on environmental issues might help to defuse Cold War tensions. The apparently non-political nature, and seeming objectivity, of environmental issues contributed to their becoming, by 1975, a central pillar of détente between the East and the West.