Intros to European Philosophy: Leibniz


Previously Read: My undergraduate research project was on Leibniz’ greatest possible world theodicy (defense of God’s justice – he invented the term). But that was by way of someone else’s approximation, so I was happy to read Leibniz in his own (translated) words.

Key texts: First Truths, Discourse on Metaphysics, and Monadology

Overall impression: I love any reading where Time and Space come into the fold. “Time too may be proved not to be a thing, in the same way as space. (European Philosophers from Descartes to Nietzsche, ed. M. Beardsley. p. 248)” Jackpot. “Space, time, extension, and motion are not things but well-founded modes of our consideration. (p. 249)”


  • Monads. It seems to me to be a sort of atomism, for he speaks of them as simple substances which begin in creation and end in annihilation. Change is continuous in all things – very Heraclituslike.
  • Mention of the Averroists. Leibniz avers that the church fathers were ‘always more Platonic than Aristotelian’ (European Philosophers, p. 278) and the Averroists misused the concept of God being the light of souls. “Truths of reasoning are necessary, and their opposite is impossible; those of fact are contingent, and their opposite is possible. (p. 292)”

48. In God is Power, which is the source of all; then Knowledge, which contains the detail of ideas; and finally Will, which effects changes or products according to the principle of the best. (p. 294)”

For Ghazali, I believe these would be rearranged to Will, Knowledge, and Power. At least, that’s what I noted after reading Frank Griffel’s explanation of Ghazali’s cosmology. Interesting to note the parallel for me.

71. But it must not be imagined, as has been done by some people who have misunderstood my thought, that each soul has a mass or portion of matter belonging to it or attached to it forever, and that consequently it possesses other inferior living beings, destined to its service forever. For all bodies are, like rivers, in a perpetual flux, and parts are entering into them and departing from them continually. (p. 298)”

As I said, very Heraclitus-like (though I seem to perpetually want to say Xenophanes or Hippocratus)

  • He noted the limit of the ontological argument, as it was rejected by Aquinas (p. 307).

From ‘Space and Time’:

“I hold space to be something merely relative, as time is; that I hold it to be an order of coexistences, as time is an order of successions. For space denotes, in terms of possibility, an order of things which exist at the same time, considered as existing together; without enquiring into their manner of existing. (p. 304)”


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