Post 24941
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The materialists or naturalists are right in urging that we live in a much more wonderful universe than we have ever imagined, and that in matter itself sleep potencies and possibilities not dreamt of in our philosophy. The world of complex though invisible activities which science reveals all about us, the solar and stellar energies raining upon us from above, the terrestrial energies and influences playing through us from below, the transformations and transmutations taking place on every hand, the terrible alertness and potency of the world of inert matter as revealed by a flash of lightning, the mysteries of chemical affinity, of magnetism, of radio-activity, all point to deep beneath deep in matter itself. It is little wonder that men who dwell habitually upon these things and are saturated with the spirit and traditions of laboratory investigation, should believe that in some way matter itself holds the mystery of the origin of life. On the other hand, a different type of mind, the more imaginative, artistic, and religious type, recoils from the materialistic view.
The sun is the source of all terrestrial energy, but the different forms that energy takes–in the plant, in the animal, in the brain of man–this type of mind is bound to ask questions about that. Gravity pulls matter down; life lifts it up; chemical forces pull it to pieces; vital forces draw it together and organize it; the winds and the waters dissolve and scatter it; vegetation recaptures and integrates it and gives it new qualities. At every turn, minds like that of Sir Oliver Lodge are compelled to think of life as a principle or force doing something with matter. The physico-chemical forces will not do in the hands of man what they do in the hands of Nature. Such minds, therefore, feel justified in thinking that something which we call “the hands of Nature,” plays a part–some principle or force which the hands of man do not hold.
There is one phase of the much-discussed question of the nature and origin of life which, so far as I know, has not been considered either by those who hold a brief for the physico-chemical view or by those who stand for some form of vitalism or idealism. I refer to the small part that life plays in the total scheme of things. The great cosmic machine would go on just as well without it. Its relation to the whole appears to be little different from that of a man to the train in which he journeys. Life rides on the mechanical and chemical forces, but it does not seem to be a part of them, nor identical with them, because they were before it, and will continue after it is gone.