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 alive—dead bodies. The fact that we use these terms implies the idea of a common attribute, of a quid proprium, life, which exists in the first, has never existed in the second, and has ceased to exist in the last. Is this idea correct? Suppose for a moment that this is so, that this implicit supposition has a foundation, and that there really is something which corresponds to the word "life." Must we then wait for the last days of physiology, and in a measure for its last word before we know what is hidden behind this word, "life"?

Yes, no doubt positive science should be precluded from dealing with questions of this kind, which are far too general. It should be limited to the study of second causes. But, as a matter of fact, scientific men in no age have entirely conformed to this provisional or definitive antagonism. As the human mind cannot rest satisfied with indefinite attempts, or with ignorance pure and simple, it has always asked, and even now asks, from the spirit of system the solution which science refuses. It appeals to philosophical speculation. Now, philosophy, in order to explain life and death, offers us hypotheses. It offers us the hypotheses of thirty, of a hundred, or two thousand years ago. It offers us animism; vitalism in its two forms, unitary vitalism or the doctrine of vital force, and dismembered vitalism or the doctrine of vital properties; and finally, materialism, a mechanical theory, unicism or monism,—to give it all its names—i.e., the physico-chemical doctrine of life. There are, therefore, at the present day, in biology, representatives of these three systems which have never agreed on the explanation of vital phenomena—namely, animists, vitalists, and monists.