I must repeat the formula of this philosophy of evolution. ‘Evolution is an integration of matter, and concomitant dissipation of motion, during which the matter passes from an indefinite, incoherent homogeneity to a definite, coherent heterogeneity, and during which the retained motion undergoes a parallel transformation.’
Matter and motion, these are the all; no suggestion of aught besides. Then, if on that formula the philosophy is built, the rhythmic vicissitudes through which matter has passed during limitless millenniums of time, are supposed to be able to change matter’s unconsciousness into self-perception and thought; to cause extended and gravitating mass to pass into an unextended realization of its own being, unyoked to gravity; to emerge from space relations involving motion produced by outside forces, to an absolute independence of space relations which makes motion impossible. If we make our knowledge of phenomena and the processes and methods of Nature the basis of our judgment, is it not manifest, that such a change is incapable of being thought?
The unknown y, that is, matter, must, by sheer physical vicissitudes, actually abnegate its own qualities, and emerge, no longer itself, y, but another entity, infinitely unlike itself, that is, x!
If mind and matter are divergent from each other by infinite unlikeness of quality, the mind refuses assent, that any process, based on the foundation of accurate human knowledge, would sanction the emergence of mind by physical processes from matter. Mind is the antithesis, and cannot be a function, of matter.
The mind is intimately linked with cerebral action. We do not know mind apart from brain; but there is no discovered correlation between the work of the brain, and consciousness. Dr. Tyndall, whose keen and instructed intellect has addressed itself to this deep problem from the position of a physicist, says, amongst many similar utterances: ‘But when we endeavour to pass ... from the phenomena of physics to those of thought, we meet a problem which transcends any conceivable expansion of the powers which we now possess. We may think over the subject again and again, but it eludes all intellectual presentation. We stand at length face to face with the incomprehensible. The territory of physics is wide, but it has its limits, from which we look with vacant gaze into the region beyond, ... and thus it will ever loom, compelling the philosophies of successive ages to confess that—
“We are such stuff
As dreams are made of, and our life
Is rounded by a sleep.”’[24]
The same thinker asks, ‘What is the causal connexion ... between molecular motions and states of consciousness?’ And he answers that neither he nor any other can know; and adds: ‘It is no explanation to say that the objective and subjective are two sides of one and the same phenomenon. Why should the phenomenon have two sides? This is the very core of the difficulty. There are plenty of molecular motions which do not exhibit this two-sidedness. Does water think or feel when it runs into frost ferns upon a window pane? If not, why should the molecular motion of the brain be yoked to this mysterious companion—consciousness?’[25]
Says Professor Tait, one of our most distinguished physicists: ‘There are ... things associated with living beings which, of course, no one in his senses can regard as physical. Even such things as consciousness and volition we have absolutely no reason, however vague, for classifying even in the smallest degree under the head of physics.’[26]