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Updated: May 14, 2025


But if we look from the inside, with the spirit or "with that faculty of seeing which is immanent in the faculty of acting," we shall escape from the bondage of the mechanistic view into the freedom of the larger truth of the ceaseless creative view; we shall see the unity of the creative impulse which is immanent in life and which, "passing through generations, links individuals with individuals, species with species, and makes of the whole series of the living one single immense wave flowing over matter."

The post-Kantian philosophy, severe as it may have been on the mechanistic theories, accepts from mechanism the idea of a science that is one and the same for all kinds of reality.

It should not be difficult to conceive the general course of such a decay of superstitions under this unremitting discipline of mechanistic habits of life. The recent past offers an illustration, in the unemotional progress of decay that has overtaken religious beliefs in the more civilised countries, and more particularly among the intellectually trained workmen of the mechanical industries.

The real problem for the Chinese intellectuals is to acquire Western knowledge without acquiring the mechanistic outlook. Perhaps it is not clear what I mean by "the mechanistic outlook." I mean something which exists equally in Imperialism, Bolshevism and the Y.M.C.A.; something which distinguishes all these from the Chinese outlook, and which I, for my part, consider very evil.

As in the mechanistic hypothesis, here again it is supposed that all is given. Finalism thus understood is only inverted mechanism.

The rigidly scientific mind, impressed with all these things as the lay mind cannot be, used to the searching laboratory methods, and familiar with the phenomenon of life in its very roots, as it were, dealing with the wonders of chemical compounds, and the forces that lurk in molecules and atoms, seeing in the cosmic universe, and in the evolution of the earth, only the operation of mechanical and chemical principles; seeing the irrefragable law of the correlation and the conservation of forces; tracing consciousness and all our changes in mental states to changes in the brain substance; drilled in methods of proof by experimentation; knowing that the same number of ultimate atoms may be so combined or married as to produce compounds that differ as radically as alcohol and ether, conversant with all these things, and more, I say, the strictly scientific mind falls naturally and inevitably into the mechanistic conception of all life phenomena.

* Professor Jacques Loeb, of the Rockefeller Institute, New York, "The Mechanistic Conception of Life." "Granted," I acquiesced. "We now come to their means of locomotion. In its simplest terms all locomotion is progress through space against the force of gravitation.

As is true of preconceptions touching the supernatural verities, so here too the article of use and wont in question will not bear formulation in mechanistic terms and is not congruous with that mechanistic logic that is incontinently bending the habits of thought of the common man more and more consistently to its own bent.

But the enlightened mind, he says, does not need such proof to be convinced that there is no essential difference between living and non-living matter. Professor Henderson, though an expounder of the mechanistic theory of the origin of life, admits that he does not know of a biological chemist to whom the "mechanistic origin of a cell is scientifically imaginable."

His main argument against the materialistic or mechanistic theory of the soul is that while a number of phenomena of the growing animal body can be explained by reference to the form of the mixture in the elementary qualities, not all aspects can be thus explained.

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