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separate and separable parts, such as the human brain. It will be seen that logical inference is possible only where the conclusion is to be drawn by the same mind or conscious unit as is in possession of the premises from which it is to be drawn; not otherwise; for if one "consciousness be only aware of one premise and a different one of the other premise, then neither of them nor any other can draw any inference whatsoever.
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Similarly, if one part of the brain be possessed of one premise and another of the other one, it will be impossible for a conclusion to be drawn from them.
Now, since the physical brain is concerned with the drawing of a conclusion, it must be that there is a conscious unit somewhere in it or in association with it. But as the brain is only composed of atoms of matter on the materialistic hypothesis, the idea of a conscious unit with reference to it cannot be extended beyond the four corners of a solitary atom; for nothing but an atom is capable of being described as not consisting of parts in the domain of matter. Consciousness thus ceases to be a function of the brain, and becomes the property of atomic matter. But this is really the second of the two hypotheses advanced by the modern materialist to account for consciousness.
As for the merit of this hypothesis, there is
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