Refutation Of Western Materialism On The Basis Of Jain Philosophy - Book Summary

Here's a comprehensive summary of "Refutation of Western Materialism On the Basis of Jain Philosophy" by Mahendrakumar Muni Dwitiya:

The article, "Refutation of Western Materialism on the Basis of Jaina Philosophy," authored by Muni Mahendra Kumar, aims to critically examine and refute the core tenets of Western materialism by drawing upon principles of Jain philosophy. The author begins by acknowledging the long-standing presence of materialism in Western thought, from ancient Greece to the present day.

Similarities and Differences in the Definition of Matter:

The article notes a surprising similarity in the definition of matter between Lenin, a prominent materialist, and Jain philosophy. Lenin defines matter as "objective reality which is given to man by his sensations, and which is copied, photographed and reflected by our sensations, while existing independently of them." The Jain definition of pudgala (matter) is "that which possesses in itself the qualities of touch, taste, odour and colour." While Jainism denies the sensory perception of ultimate atoms (parmanu), it upholds their objective existence. Both materialism and Jainism recognize matter as an objective reality independent of the mind.

The Crucial Difference: The Reality of the Soul:

The fundamental divergence arises concerning the reality of the soul. Materialism, in its various forms (old, dialectical, and scientific), posits matter as the sole ultimate reality and either denies the soul's existence or equates it with matter or its processes. Modern dialectical materialism and epiphenomenalism view the mind as distinct from matter but not as an ultimate reality. In stark contrast, Jain philosophy asserts the independent and ultimate reality of the soul (jiva) as one of the five astikayas (real substances).

Refutation of Materialist Arguments:

The author then proceeds to dissect and refute the three primary arguments used to support materialism:

The Methodological Argument: This argument asserts that positing an immaterial, persistent, and independent soul is unscientific, akin to attributing phenomena to invisible demons. It claims that science can only explain the body and its functions.
- Jain Rebuttal: The author argues that the existence of knowledge, unexplainable solely by physiological processes, is an epistemological fact, not a metaphysical dogma. Psychic processes like thinking, feeling, and willing are empirically observable and cannot be fully reduced to material explanations. Thus, the assumption of a psychical substance distinct from the body is an empirical necessity, neither unscientific nor contradictory to experience. The materialist's claim that persistence requires occupying space and therefore being material is also challenged, as extension in space does not inherently imply materiality. The author further points to phenomena like extra-sensory perception and memory of past births as evidence supporting a psychical reality distinct from the body.
The Mechanical Argument: This argument relies on the law of conservation of matter and energy (mattergy). Materialists contend that if a non-physical soul or mind interacts with the physical body, it would imply the creation of new energy (either when life-energy increases or when the mind causes physical motion), thus violating the conservation law.
- Jain Rebuttal: The author argues that the law of conservation of mattergy is limited to physical and chemical processes and is inadequate for explaining vital and psychical processes. Jain philosophy posits two independent principles of conservation: one for pudgala (mattergy) and another for the soul (jiva) and its energy. Matter never transforms into soul, and soul never transforms into matter; they are independent substances. Vital processes are governed by both the soul's energy and physiological (physical) energy. When bodily energy increases due to food, it's a transmutation of physical substances into physical energy, not the creation of new, non-physical energy. Similarly, when the soul causes physiological motion, it directs the transmutation of existing physiological energy, without diminishing its own essence. Therefore, the law of conservation is not violated.
The Cosmological Argument: This argument, based on the scientific theory of the earth's formation and evolution, suggests that life and consciousness arose from matter only after specific conditions were met on Earth. Therefore, mind is a late product of matter and dependent on its physiological conditions, perishing with the organism.
- Jain Rebuttal: The author challenges this argument on both scientific and logical grounds. Modern scientific research suggests that life may not be confined to Earth and that "life" might be older than the Earth, with evidence of organic materials found in meteorites, suggesting seeding from extraterrestrial sources. Logically, the materialist's assumption of "life" (consciousness) emerging from "matter" (which lacks consciousness) violates the law of material cause, which states that a quality not intrinsically present in a substance cannot be created through transformation. Moreover, materialism fails to explain how and why consciousness arises from inert matter. Jain philosophy, which asserts the beginningless and eternal existence of both souls and matter, offers a more coherent explanation. The origin of life on Earth can be understood as the transmigration of souls from other parts of the universe into suitable yonis (biological nuclei) that gradually formed on Earth. The long period before life appeared on Earth can be attributed to the absence of suitable yonis and an uncongenial environment.

Conclusion:

The article concludes that all three major arguments for materialism are fallacious and inconclusive when examined through the lens of Jain philosophy. The Jain perspective, with its emphasis on the independent reality of the soul and the eternal existence of fundamental substances, provides a more robust and logically consistent framework for understanding the universe and existence.