A Beautiful Mind is the biography of acclaimed mathematician John Nash, who suffers from fits of delusion that severely hamper his career as a mathematician. Nash experiences a meteoric rise to fame and develops what biographer Sylvia Nasar calls “one of the most influential ideas of the twentieth century,” a crucial development in mathematical theory. Yet at the age of 30, he begins to experience severe schizophrenic episodes that derail his career. Nash is a driven and “compulsively rational,” qualities that directly contribute to his excellence in mathematics: paradoxically, though, his desire to find order and meaning in the world, which makes him a great thinker, also makes him succumb to irrational thoughts that he believe will help him make sense of his own schizophrenic delusions. Ultimately, Nasar shows that Nash’s mental illness is both at odds with and connected to his genius as an academic and his remarkable commitment to the pursuit of truth and knowledge: at different stages in his life, Nash’s quest for meaning helps him to gain eminence as a scholar, lose control over his own mind, and ultimately recover his own reputation.
As Nash begins to collapse mentally, his performance as a mathematician suffers, and he seems to lose the characteristic that made him an outstanding scholar in the first place: his determined pursuit of truth and meaning. As a young academic, Nash is known for thinking unconventionally and defying accepted truths about mathematics. Game theory, the subject he helped to develop—a category of mathematical thought that analyzes interactions in competitions—was not a codified field until Nash’s research, which linked key math concepts to economics and political decision-making. “Nash’s faith in rationality and the power of pure thought was extreme, even for a very young mathematician,” Nasar writes, describing Nash as shrewd, brilliant, and unafraid of challenging authority in his drive for knowledge.
Nash becomes a rising star in mathematics, stunning his peers and professors with his ground-breaking work as a PhD candidate at Princeton and an instructor at Massachusetts Institute of Technology (MIT), where he first begins to exhibit symptoms of schizophrenia. With the onset of his mental illness, though, Nash is no longer able to carry out the rigorous academic work he had become known for. He is distracted by writing incoherent and politically motivated letters, intense attacks of paranoia, and disruptive behavior at MIT. Though Nash is initially able to keep his mental illness from interfering with his academic life, his mask of normalcy quickly begins to slip. Seeking truth, reason, and meaning no longer seems important, overshadowed by his disorienting hallucinations. While presenting a paper on the Riemann Hypothesis, an important work of number theory, Nash begins spouting “lunacy” and is “laughed out of the auditorium,” “scorned” by colleagues who believe that he has lost his abilities as a scholar. Nash’s career is unexpectedly stalled by schizophrenia, throwing his life into disarray. His academic outputs have been the entirety of his life up until this point, but becoming mentally ill impacts his ability to focus on the pursuit of knowledge. Eventually, he loses his job at MIT and fades into obscurity.
At the same time that Nash’s propensity for high-level, intelligent thinking—his attention to patterns, order, and finding higher meaning—serves his work, it compounds his mental illness. Even as he loses his grip on reality and, subsequently, his job as an academic, Nash’s talents as a thinker continue to affect his life. Describing Nash’s self-imposed exile in Geneva in 1959, Nasar notes that Nash grows obsessed with trying to obtain “refugee status” in order to free himself from the binds of American citizenship, since his delusions make him view America as a dangerous military state. Nasar argues that this fixation “mirrored his former pursuit of mathematical insights”: his paranoid obsession with becoming a “refugee,” and finding a place for himself outside of American society, parallels his obsession with finding meaning outside of conventional mathematical insights. However, Nash’s obsession with leaving his American identity behind also marks his own separation from the world, a sealing-up of himself. In Europe, he is plunged into isolation and confusion. Moreover, Nash’s delusions make him believe that he is “regarding a secret world that others around him were not privy to.” While still an instructor at MIT, he begins to believe that men in red neckties around the MIT campus are signaling to him, extrapolating a “definite pattern” from his hallucinations—just as he had extrapolated patterns in his mathematical work. Nash’s desire to understand the world by seeking out unique solutions and insights contributes directly to his paranoia and mental decline.
While Nash’s talents as a thinker and knowledge-seeker in many ways compound his suffering, they also help him to find a way out of the disorder of his own mind. As he begins to recover, Nash becomes the “Phantom of Fine Hall”—a nickname he receives for wandering the mathematics building (Fine Hall) at his alma mater, Princeton, where he settled after his mental breakdown. Here, he continues to try to make meaning out of the disordered world around him. Though many of his actions as the “Phantom” seem nonsensical, including writing strange messages on blackboards, he also writes mathematical equations and seems to be puzzling out different ideas, attempting to return to scientific thinking. Nash’s delusions are, in Nasar’s words, “conscious, painstaking, and often desperate attempts to make sense out of chaos.” These attempts are both harmful—connected to uncontrollable, paranoid thinking—and profoundly restorative, helping to reconnect him to the world of academia. His return to Princeton, even as the “Phantom,” eventually leads to the rediscovery of his work and his winning the Nobel Prize. Moreover, Nash credits his recovery from schizophrenia to the recovery of his own rationality and his commitment to separating truth from paranoid ideas: “it is a matter of policing one’s thoughts, he has said, trying to recognize paranoid ideas and rejecting them.”
Nasar’s biography portrays Nash’s life as cyclical, showing that his desire for knowledge, order, and meaning have always defined him, in both illness and health. Though standard narratives about mental illness often describe those who suffer from debilitating disorders like schizophrenia as having sacrificed their own identities, Nasar’s narrative of Nash paints an image of a man who never loses his striking skills as a thinker. In fact, his “beautiful mind” may have been inseparable from his mental suffering, though it also proved redemptive.
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Mental Illness, Recovery, and the Quest for Knowledge Quotes in A Beautiful Mind
No one was more obsessed with originality, more disdainful of authority, or more jealous of his independence. […] In almost everything [Nash] did—from game theory to geometry—he thumbed his nose at the received wisdom, current fashion, established methods. […] Nash acquired his knowledge of mathematics not mainly from studying what other mathematicians had discovered, but by rediscovering their truths for himself.
He was beguiled by the idea of alien races of hyper-rational beings who had taught themselves to disregard all emotion. Compulsively rational, he wished to turn life’s decisions—whether to take the first elevator or wait for the next one, where to bank his money, what job to accept, whether to marry—into calculations of advantage and disadvantage, algorithms or mathematical rules divorced from emotion, convention, and tradition. Even the small act of saying an automatic Hello to Nash in a hallway could elicit a furious “Why are you saying hello to me?”
Underneath the brilliant surface of [Nash’s] life, all was chaos and contradiction: his involvements with other men; a secret mistress and a neglected illegitimate son; a deep ambivalence toward the wife who adored him, the university that nurtured him, even his country; and, increasingly, a haunting fear of failure. And the chaos eventually welled up, spilled over, and swept away the fragile edifice of his carefully constructed life.
Nash was always on the lookout for problems. “He was very much aware of unsolved problems,” said Milnor. “He really cross-examined people on what were the important problems. It showed a tremendous amount of ambition.” In this search, as in so much else, Nash displayed an uncommon measure of self-confidence and self-importance. On one occasion, not long after his arrival at Princeton, he went to see Einstein and sketched some ideas he had for amending quantum theory.
Nash was choosy about whom he would talk mathematics with. […] “You couldn’t engage him in a long conversation. He’d just walk off in the middle. Or he wouldn’t respond at all. I don’t remember Nash having a conversation that came to a nice soft landing. I also don’t remember him ever having a conversation about mathematics. Even the full professors would discuss problems they were working with.”
Today, Nash’s concept of equilibrium from strategic games is one of the basic paradigms in social sciences and biology. […] Like many great scientific ideas, from Newton’s theory of gravitation to Darwin’s theory of natural selection, Nash’s idea seemed initially too simple to be truly interesting, too narrow to be widely applicable, and, later on, so obvious that its discovery by someone was deemed all but inevitable. […] Its significance was not immediately recognized, not even by the brash twenty-one-year-old author himself.
In this circle [at MIT], Nash learned to make a virtue of necessity, styling himself self-consciously as a “free thinker.” He announced that he was an atheist. He created his own vocabulary. He began conversations in midstream with “Let’s take this aspect.” He referred to people as “humanoids.”
There is no way of knowing what enables one man to crack a big problem while another man, also brilliant, fails. Some geniuses have been sprinters who have solved problems quickly. Nash was a long-distance runner. […] He went into a classical domain where everybody believed that they understand what was possible and not possible. […] His tolerance for solitude, great confidence in his own intuition, indifference to criticism—all detectable at a young age but now prominent and impermeable features of his personality—served him well.
[Nash] began, he recalled in 1996, to notice men in red neckties around the MIT campus. The men seemed to be signaling to him. “I got the impression that other people at MIT were wearing red neckties so I would notice them. As I became more and more delusional, not only persons at MIT but people in Boston wearing red neckties [would seem significant to me].” At some point, Nash concluded that the men in red ties were part of a definite pattern.
Nash’s lifelong quest for meaning, control, and recognition in the context of a continuing struggle, not just in society, but in the warring impulses of his paradoxical self, was now reduced to a caricature. Just as the overconcreteness of a dream is related to the intangible themes of waking life, Nash’s search for a piece of paper, a carte d’identité, mirrored his former pursuit of mathematical insights.
A man experiencing a remission of a physical illness may feel a renewed sense of vitality and delight in resuming his old activities. But someone who has spent months and years feeling privy to cosmic, even divine, insights, and now feels such insights are no longer his to enjoy, is bound to have a very different reaction. For Nash, the recovery of his everyday rational thought processes produced a sense of diminution and loss. The growing relevance and clarity of his thinking, which his doctor, wife, and colleagues hailed as an improvement, struck him as a deterioration.
In particular, although Nash later referred to his delusional states as “the time of my irrationality,” he kept the role of the thinker, the theorist, the scholar trying to make sense of complicated phenomena. He was “perfecting the ideology of liberation from slavery,” finding “a simple method,” creating “a model” or “a theory.”
It is a life resumed, but time did not stand still while Nash was dreaming. Like Rip Van Winkle, Odysseus, and countless fictional space travelers, he wakes to find that the world he left behind has moved on in his absence. The brilliant young men that were are retiring or dying. The children are middle-aged. The slender beauty, his wife, is now a mature woman in her sixties. And there is his own seventieth birthday fast approaching. […] The Nobel cannot restore what has been lost.
