Page Text
________________
[ 41 ] else ; and this does not take place as the result of a process to which it is subjected from without, as is the way in which this cad occur in the case of inanimate bodies. On the contrary life, the exchange of matter which takes place through autrition and excretion, is a self-completing process which is inherent in and native to its bearer, albumen, without which it can not exist. From this essential function of albumen, spring the characteristics of life; Response to stimuli, contractibility, the possibility of growth and internal movement. These characteristics of life are non-existent in matter in spite of its joberent quality of motion. The difference between animate and inanimate, life and non-life, thus, becomes clearer. Motion is common both to animate and inanimate objects, Life exhibits itself in internal motion while non-life in external motion. Non-life is influenced by external forces. Life is influenced by internal forces. Motion, thus, means ; change, transformation, a cycle. The inherent internal motion expresses itself in inper-effortiveness. External motion or external influences do not lead to any inner or outer effortiveness, Differcoce between life and non-life, hence, is that of inherent effortiveness. This makes a world of difference. Materialistic monism has not hit upon this fundamental difference and here lies its basic failure.
Materialistic monism makes a fundamental mistake. It identifies mind with spirit. Diatectical materialism does not believe in the dualism of soul and body. But it does not therefore deny the existence of mind. Materialistic monists use the words spirit and mind indiscreetly interchangeable. To them, there is no difference between spirit and mind. Then they land themselves in their self-created contradiction. They know by pragmatic experience that there are certain species of life which possess no brain, no mind. Life does exist without brain, without mind. Hence they had to make the concession that form and matter are inseparable but at the same time distinct. But they also have no belief in haylozoism or panpsychism. They do not believe that life and mind have always existed in imperceptiable degree and had only to grow 1, F. Engels; Anti-Dubring ; 1947 ; Pages 121-124
| SR No. | 010092 |
| Book Title | Jain Darshan aur Sanskruti Parishad |
| Original Sutra Author | N/A |
| Author | Mohanlal Banthia |
| Publisher | Mohanlal Banthiya |
| Publication Year | 1964 |
| Total Pages | 263 |
| Language | Hindi |
| Classification | Book_Devnagari |
| File Size | 9 MB |