The Philosophical Works of Leibnitz ... |
Contents
| 1 | |
| 11 | |
| 27 | |
| 33 | |
| 41 | |
| 46 | |
| 66 | |
| 68 | |
| 139 | |
| 142 | |
| 159 | |
| 163 | |
| 170 | |
| 175 | |
| 185 | |
| 190 | |
| 71 | |
| 85 | |
| 90 | |
| 92 | |
| 94 | |
| 100 | |
| 107 | |
| 112 | |
| 127 | |
| 132 | |
| 194 | |
| 205 | |
| 209 | |
| 218 | |
| 233 | |
| 238 | |
| 287 | |
| 366 | |
| 373 | |
Other editions - View all
The Philosophical Works of Leibnitz Gottfried Wilhelm Leibniz,George Martin 1857- Ed Duncan No preview available - 2015 |
Common terms and phrases
absolute according action admit Angelus Silesius animals appear argument Aristotle ARTICLE attribute axioms believe body brutes called Cartesians chimerical conceived consequently considered consists contrary corporeal substance created creatures definition Democritus demonstration deny Descartes distinct distinguish divine doctrine entelechies Epicurus Essay essence eternal everything evil example existence explained extension final causes finite follows force give harmony hypothesis ideas imagination immaterial infinite innate intelligible knowledge laws Leibnitz machine Malebranche matter means metaphysical mind miracle modifications Monadology monads motion Natura Naturata nature necessary truths necessity never nevertheless object opinion organs otherwise perceive perceptions perfect philosophy physics Plato pleasure possible pre-established pre-established harmony principle produced Prop proposition proved reality reply Rorarius scholium seems senses simple substances sophism soul space speak Spinoza spirit stance sufficient reason suppose tabula rasa things thought tion true understand universe wisdom words
Popular passages
Page 223 - God alone is the primitive unity or the original simple substance ; of which all created or derived monads are the products, and are generated, so to speak, by continual fulgurations of the Divinity, from moment to moment, limited by the receptivity of the creature, to whom limitation is essential.
Page 263 - I will here show how men come to form to themselves the notion of space. They consider that many things exist at once, and they observe in them a certain order of coexistence, according to which the relation of one thing to another is more or less simple. This order is their situation or distance.
Page 229 - That is what makes minds capable of entering into a kind of society with God, and allows him to be, in relation to them, not only what an inventor is to his machine (as God is in relation to the other creatures) but also what a prince is to his subjects, and even what a father is to his children.
Page 221 - There are also two kinds of truths, those of reasoning and those of fact. The truths of reasoning are necessary and their opposite is impossible; the truths of fact are contingent, and their opposite is possible.
Page 244 - ... mending the imperfections of his machine, the disorder would not only be with respect to us but also with respect to God himself. He might have prevented it and taken better measures to avoid such an inconvenience, and therefore, indeed, he has actually done it.
Page 207 - ... of an animal) and the principle of its unity, is surrounded by a mass composed of an infinity of other monads, which constitute the body proper of this central monad...
Page 246 - And therefore to suppose that the universe could have had at first another position of time and place than that which it actually had, and yet that all the parts of the universe should have had the same situation among themselves as that which they actually had - such a supposition, I say, is an impossible fiction.
Page 236 - According to my opinion, the same force and vigour remains always in the world, and only passes from one part of matter to another, agreeably to the laws of nature, and the beautiful pre-established order. And I hold, that when God works miracles, he does not do it in order to supply the wants of nature, but those of grace. Whoever thinks otherwise, must needs have a very mean notion of the wisdom and power of God.
Page 251 - ... could impart to things, without derogating from their other perfections, has actually been imparted to them. Now let us fancy a space wholly empty. God could have placed some matter in it without derogating, in any respect, from all other things; therefore, he has actually placed some matter in that space; therefore, there is no space wholly empty; therefore, all is full.
Page 222 - ... and must contain as much of reality as is possible. 41. Whence it follows that God is absolutely perfect, perfection being only the...