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Does life exist?


Life! It’s all that I have, which I value and without which — I don’t exist! However, it would appear that in our era, there is a tendency to answer this propounded question with a negative response — ostensibly in the name of science. There were and still are, learned individuals that are engaged through the means of chemical reactions, to reproduce a "living cell" as the beginning of all life. Laboratories, in studying the physiology of living matter, are attempting to gain access to the "growing mechanism in living matter." The scenario is to prove that at the core of our being lies a mechanism, and what we call life, is some apparition, just a form of our perception. As an example, there is mention in the press of a discovery of a new element in plants — chloroplast, or a more fundamental enigma — photosynthesis (the plants’ absorption of the sun’s energy). This is explained as an ordinary chemical reaction, where there is an absence of any particular living force and which could be produced serially in a laboratory. However, would it be possible to explain all the mechanics of the world through this scientific approach?

One is loath to believe that such a tendency characterizes sciences’ approach about nature on the whole. It cannot be that the spirit of coarse materialism could capture the real nature in such a way as to do without the understanding of "life" in the explanation of nature’s mysteries. It is left to wonder, how the mechanization of practical life in our existence, impacts on people’s mentality, instilling that life on earth is but a mechanism, akin to an inanimate machine.

At first: "there is no God." Then: "there is no soul." Finally: "no life!"

In a short story "Euthemia" written by Veresaev during the Soviet era, a sick woman, sensing the slowly approaching death, is in raptures about the Greek philosopher-materialist Democritus: it was over 2000 years ago, he espoused that all things are made up of matter, while senses and thoughts — just an alteration in the body… However, it appears that being an aesthete by nature, she loves poetry, avid reader of Tiutchev — a poet that suggests nature is not a lifeless face, it has a soul, it has freedom, has love, it has language… Consequently, apart from desires, a discord between materialistic understanding and natural inner feelings is uncovered in the Soviet person: the latter emerges from the covering of the first, just like a cobbler’s awl from a sack. You wouldn’t be able to hide an awl in a sack. 

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