Discourse on Metaphysics, Correspondence with Arnauld, and Monadology (1902)
- Idioma:
- anglès
- Completesa:
- Obra completa
- Autoria:
- Escrita per l'autor
- Estat del text:
- Text net
- Extensió:
- ~99.600 paraules · 473 passatges
Cita aquesta obra
- APAGottfried Wilhelm Leibniz. (n.d.). Discourse on Metaphysics, Correspondence with Arnauld, and Monadology (1902). SigPhi. https://sigphiai.com/ca/works/leibniz/discourse-on-metaphysics-correspondence-with-arnauld-and-monadology-1902
- MLAGottfried Wilhelm Leibniz. "Discourse on Metaphysics, Correspondence with Arnauld, and Monadology (1902)." SigPhi, https://sigphiai.com/ca/works/leibniz/discourse-on-metaphysics-correspondence-with-arnauld-and-monadology-1902.
- ChicagoGottfried Wilhelm Leibniz. Discourse on Metaphysics, Correspondence with Arnauld, and Monadology (1902). SigPhi. https://sigphiai.com/ca/works/leibniz/discourse-on-metaphysics-correspondence-with-arnauld-and-monadology-1902.
De què tracta
Tres peces breus que contenen tota la filosofia de Leibniz: el «Discurs de metafisica», la correspondencia amb Arnauld que en va sortir, i la «Monadologia».
Context i història
El «Discurs», del 1686, el va escriure per resumir-se a si mateix i el va enviar a Arnauld perque l'hi discutis; la correspondencia que en va seguir es on Leibniz s'explica millor, perque algu intel·ligent li anava trobant els punts febles. La «Monadologia», del 1714, son noranta paragrafs numerats que exposen el sistema sencer en poques pagines: el mon esta fet de monades, substancies simples sense finestres que no interactuen sino que estan coordinades des del principi per una harmonia preestablerta. Aquest volum es la millor manera d'entrar-hi: Leibniz no va escriure mai una obra magna, i el seu pensament esta escampat en cartes, articles i esbossos. Amb aixo n'hi ha prou per veure'n la forma.
Context editorial, no una font citable: a diferència dels passatges de l'obra, aquestes dades no es poden contrastar amb el corpus.
METAPHYSICS: I. Concerning the divine perfection and that God does everything in the most desirable way. The conception of God which is the most common and the most full of meaning is expressed well enough in the words: God is an absolutely perfect being. The implications, however, of these words fail to receive sufficient consideration. For in- stance, there are many different kinds of perfection, all of which God possesses, and each one of them pertains to him in the highest degree. We must also know what perfection is. One thing which can surely be affirmed about it is that those forms or natures which are not susceptible of it to the highest degree, say the nature of numbers or of figures, do not permit of perfection. This is because the number which is the greatest of all (that is, the sum of all the numbers), and likewise the greatest of all figures, imply contradictions. The greatest knowledge, however, and omnipotence contain no impossibility. Consequently power and knowledge do admit of perfection, and in so far as they pertain to God they have no limits. Whence it follows that God who _ possesses supreme and infinite wisdom acts in the most per- fect manner not only metaphysically, but also from the moral standpoint. And with respect to our 4 LEIBNIZ. selves it can be said that the more we are enlightened and informed in regard to the works of God the more will we be disposed to find them excellent and conforming entirely to that which we might desire. II. Against those who hold that there is in the works of God no goodness, or that the principles of goodness and beauty are arbitrary.