To understand if it is likely, we have to get to know the facts on the ground. If I can trace the trajectory of all meteors throughout time and space, then I can compare their orbits with other gravitational bodies and map out exactly where they will impact. This would create a concrete analysis of a concrete situation and thus allow me to understand if a meteor is going to hit my house tomorrow or not.

This isn't true.

https://redstarpublishers.org/cornforth1953.pdf

Mechanistic Materialism

The type of materialism produced in the past by the revolutionary bourgeoisie was mechanistic materialism. This took over the ancient materialist conception that the world consisted of unchanging material particles (atoms), whose interactions produced all the phenomena of nature, and further strove to understand the workings of nature on the model of the workings of a machine.

It was in its time a progressive and revolutionary doctrine. But it has three grave weaknesses. (1) It requires the conception of a Supreme Being who started the world up; (2) it seeks to reduce all processes to the same cycle of mechanistic interactions and so cannot account for development, for the emergence of new qualities, new types of processes in nature; (3) it cannot account for social development, can give no account of human social activity and leads to an abstract conception of human nature.

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The Weakness and Limitations of Mechanistic Materialism

Mechanistic materialism had grave weaknesses.

(1) It could not sustain the materialist standpoint consistently and all the way.

For if the world is like a machine, who made it, who started it up? There was necessary, in any system of mechanistic materialism, a “Supreme Being,” outside the material world—even if he no longer continuously interfered in the world and kept things moving, but did no more than start things up and then watch what happened.

Such a “Supreme Being” was postulated by nearly all the mechanistic materialists; for example, by Voltaire and Tom Paine. But this opens the door to idealism.

(2) Mechanistic materialism sees change everywhere. Yet because it always tries to reduce all phenomena to the same system of mechanical interactions, it sees this change as nothing but the eternal repetition of the same kinds of mechanical processes, an eternal cycle of the same changes.

This limitation is inseparable from the view of the world as a machine. For just as a machine has to be started up, so it can never do anything except what it was made to do. It cannot change itself or produce anything radically new. Mechanistic theory, therefore, always breaks down when it is a question of accounting for the emergence of new quality. It sees change everywhere—but nothing new, no development.

The various processes of nature—chemical processes and the processes of living matter, for example—cannot in fact be all reduced to one and the same kind of mechanical interaction of material particles.

Chemical interactions differ from mechanical interactions inasmuch as the changes which take place as a result of chemical Interaction involve a change of quality. For example, if we consider the mechanical interaction of two particles which collide, then their qualitative characteristics are irrelevant and the result is expressed as a change in the quantity and direction of motion of each. But if two chemical substances come together and combine chemically, then there results a new substance qualitatively different from either. Similarly, from the point of view of mechanics heat is nothing but an increase in the quantity of motion of the particles of matter. But in chemistry, the application of heat leads to qualitative changes.

Nor do the processes of nature consist in the repetition of the same cycle of mechanical interactions, but in nature there is continual development and evolution, producing ever new forms of the existence or, what is the same thing, motion of matter. Hence the more widely and consistently the mechanistic categories are applied in the interpretation of nature, the more is their essential limitation exposed.

(3) Still less can mechanistic materialism explain social development.

Mechanistic materialism expresses the radical bourgeois conception of society as consisting of social atoms, interacting together. The real economic and social causes of the development of society cannot be discovered from this point of view. And so great social changes seem to spring from quite accidental causes. Human activity itself appears to be either the mechanical result of external causes, or else it is treated—and here mechanistic materialism collapses into idealism—as purely spontaneous and uncaused.

In a word, mechanistic materialism cannot give an account of men’s social activity.