Academic literature on the topic 'Gottfried Wilhelm Leibniz (1646-1716)'
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Journal articles on the topic "Gottfried Wilhelm Leibniz (1646-1716)"
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Richter, Arndt, and Weert Meyer. "GOTTFRIED WILHELM LEIBNIZ (1646-1716) Pedigree and Ancestors." KNOWLEDGE ORGANIZATION 23, no. 2 (1996): 103–6. http://dx.doi.org/10.5771/0943-7444-1996-2-103.
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Editorial, Laboratório. "PALAVRA DO EDITOR." Estudos Kantianos [EK] 4, no. 02 (January 25, 2017): 7–8. http://dx.doi.org/10.36311/2318-0501.2016.v4n2.01.p7.
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Tendo em conta as comemorações pelo tricentenário da morte de Gottfried Wilhelm von Leibniz [nascido em Leipzig a 1o. de julho de 1646; falecido em Hannover, a 14 de novembro de 1716] e a notória importância de sua obra, em campo filosófico como científico, também para Kant, Estudos Kantianos apresenta nas páginas a seguir um fascículo inteiramente dedicado a vários dos muitos aspectos das relações entre ambos esses pensadores.
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Wilkinson, Tim. "FINE-TUNING THE MULTIVERSE." Think 12, no. 33 (2013): 89–101. http://dx.doi.org/10.1017/s1477175612000292.
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Gottfried Wilhelm Leibniz (1646–1716) was quite a thinker. As a philosopher, he made major contributions to epistemology, logic, the philosophy of religion and metaphysics. He was also an accomplished scientist, historian, and linguist. In mathematics, he built the first (admittedly somewhat unreliable) calculating machine able to perform all four elementary arithmetical operations, and devised the first proper formulation of binary numbers. Although Chinese and Indian scholars had developed several types of rudimentary binary notation centuries earlier, the number system at the heart of every modern computer was put together by Leibniz. As if that were not enough to guarantee his immortality, he also developed calculus independently of Isaac Newton, and it is mostly Leibniz's version that survives in our textbooks, due to his superior notation.
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Wellmer, Friedrich-W., and Jürgen Gottschalk. "Die Beschäftigung des Universalgelehrten Gottfried Wilhelm Leibniz (1646–1716) mit Geologie und Bergbau." BHM Berg- und Hüttenmännische Monatshefte 160, no. 2 (February 2015): 60–70. http://dx.doi.org/10.1007/s00501-015-0344-7.
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Editorial, Laboratório. "EDITOR’S NOTE." Estudos Kantianos [EK] 4, no. 02 (January 25, 2017): 9–10. http://dx.doi.org/10.36311/2318-0501.2016.v4n2.02.p9.
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On the occasion of the third centenary of Gottfried Wilhelm Leibniz’s death (Leipzig, July 1, 1646 – Hannover, November 14, 1716), and considering the well-known importance of his work, both in the philosophical and scientific domain, even for Kant, Estudos Kantianos presents in the following pages a special issue entirely devoted to some of the many features characterizing the relationship between the two philosophers.
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Meder, Stephan. "ÚLTIMO GÊNIO UNIVERSAL OU O PRIMEIRO PENSADOR GLOBAL? LEIBNIZ COMO MENTOR DO PLURALISMO POLÍTICO." Revista Direitos Fundamentais & Democracia 24, no. 1 (April 16, 2019): 5. http://dx.doi.org/10.25192/issn.1982-0496.rdfd.v24i11552.
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Gottfried Wilhelm Leibniz (1646-1716) é o último representante da erudição universal barroca, é o iniciador do Estado “moderno” ou é o primeiro pensador global que prenunciou uma nova era? As discussões sobre Leibniz voltaram a fluir. É geralmente aceito que Leibniz, com os seus trabalhos nos campos da filosofia, teologia, matemática, ciências naturais, história e economia, é uma das personalidades mais importantes da vida intelectual europeia. Mas isso também se aplica aos seus trabalhos no campo do Direito? Os escritos jurídicos, jurídico-filosóficos e políticos de Leibniz são frequentemente percebidos apenas como um complemento às suas contribuições para o progresso na matemática, lógica ou metafísica. Esta análise está errada e precisa de correção. Como mentor da ideia de codificação e do pluralismo político, Leibniz desenvolveu uma eficaz metodologia do Direito. Da nossa perspectiva atual “pós-nacional”, também deve ser interessante saber que ele pensava em termos de grandes ordens transnacionais. Ele é um dos primeiros teóricos de uma federação europeia, sem deixar de demonstrar respeito pelos povos não europeus. O eurocentrismo estava longe dele. Em seus escritos sobre a cultura chinesa, ele chegou a expressar o desejo de que seus representantes viajassem pelo Ocidente para ensinar aos europeus o uso correto da razão.
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Fortelius, Mikael, Peter Myrdal, and Indre Zliobaite. "The best of all possible coexistence." Palaeobiodiversity and Palaeoenvironments 101, no. 1 (January 16, 2021): 259–65. http://dx.doi.org/10.1007/s12549-020-00468-7.
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AbstractThe writings of Gottfried Wilhelm Leibniz (1646–1716) provide a window on early evolutionary thinking of a kind interestingly different from the roots of modern evolutionary theory as it emerged in the years following the French Revolution. Here we relate aspects of Leibniz’s thinking to methods of modern palaeoecology and show that, despite a different terminology and a different hierarchic focus, Leibniz emerges as a strikingly modern theoretician, who viewed the living world as dynamic and capable of adaptive change. The coexistence approach of palaeoecological reconstruction, developed by Volker Mosbrugger and collaborators, with its core assumption of harmoniously co-adapted communities with strong historical legacy, represents, in a positive sense, a more Leibnizian view than functionally based and theoretically history-free approaches, such as ecometrics. Recalling Leibniz’s thinking helps to highlight how palaeoecological reconstruction is about much more than reliably establishing the ecological and climatic situation of a given fossil locality. While reliable reconstructions of past conditions are certainly of great value in research, it is arguably the need to think deeply about how the living world really works that keeps palaeoecological reconstruction such a long-running and central aspect of evolutionary science. And while we struggle to understand the coexistence and dynamic interaction of endless levels of living agents of the living world, simultaneously large and small, global and local, the coexistence approach of palaeoecological reconstruction remains both an outstandingly operational method and part of a philosophical tradition reaching back to the very earliest evolutionary thinking.
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Eriksson, Kenneth, Don Estep, Peter Hansbo, and Claes Johnson. "Introduction to Adaptive Methods for Differential Equations." Acta Numerica 4 (January 1995): 105–58. http://dx.doi.org/10.1017/s0962492900002531.
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Knowing thus the Algorithm of this calculus, which I call Differential Calculus, all differential equations can be solved by a common method (Gottfried Wilhelm von Leibniz, 1646–1719).When, several years ago, I saw for the first time an instrument which, when carried, automatically records the number of steps taken by a pedestrian, it occurred to me at once that the entire arithmetic could be subjected to a similar kind of machinery so that not only addition and subtraction, but also multiplication and division, could be accomplished by a suitably arranged machine easily, promptly and with sure results…. For it is unworthy of excellent men to lose hours like slaves in the labour of calculations, which could safely be left to anyone else if the machine was used…. And now that we may give final praise to the machine, we may say that it will be desirable to all who are engaged in computations which, as is well known, are the managers of financial affairs, the administrators of others estates, merchants, surveyors, navigators, astronomers, and those connected with any of the crafts that use mathematics (Leibniz).
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Nelson, Eric S. "Gottfried Wilhelm Leibniz, Briefe über China (1694-1716): Die Korrespondenz mit Barthélemy Des Bosses S.J. und anderen Mitgliedern des Ordens ed. by Rita Widmaier and Malte-Ludolf Babin." Philosophy East and West 68, no. 4 (2018): 1–7. http://dx.doi.org/10.1353/pew.2018.0114.
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Elden, S. "Leibniz and geography: geologist, paleontologist, biologist, historian, political theorist and geopolitician." Geographica Helvetica 68, no. 2 (July 10, 2013): 81–93. http://dx.doi.org/10.5194/gh-68-81-2013.
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Abstract. This article discusses the way that the German philosopher and mathematician Gottfried Leibniz (1646–1716) made a number of significant contributions to geography. In outlining his contributions as a geologist, palaeontologist, biologist, historian, political theorist and geopolitician, it challenges the straightforward way he is read in geography. Particular focus is on his Protogaea, the Annales Imperii and the Consilium Aegyptiacum, respectively a pre-history of the earth, a chronology of German nobility in the Middle Ages, and a military-strategic proposal to King Louis XIV. Making use of contemporary debates about ways of reading Leibniz, and drawing on a wide range of his writings, the article indicates just how much remains to be discovered about his work.
Dissertations / Theses on the topic "Gottfried Wilhelm Leibniz (1646-1716)"
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Gaudemar, Martine de. "La notion de puissance chez Leibniz." Aix-Marseille 1, 1989. http://www.theses.fr/1989AIX10046.
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Alcantéra, Jean-Pascal. "La théorie du changement réel selon G. W. Leibniz." Paris 1, 1995. http://www.theses.fr/1995PA010675.
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L'œuvre de Leibniz assure la reprise et l'intégration du programme de recherche mécaniste dans une mécanique de la force, puis dans une dynamique de l'action motrice, soutenues par une philosophie naturelle régie par la double exigence du principe de l'identité des indiscernables et de la loi de continuité. Mais si la juridiction du premier peut concerner aussi bien le niveau phénoménal, ou s'exerce la légalité des trois équations de conservation, que le plan des substances, d'où procède sans sommation de parties étendues, le précédent niveau, il ne semble pas que Leibniz ait défendu une extension similaire de la loi de continuité au-delà des variations rendues exemplaires dans l'analyse du choc élastique. En effet, les changements renouant avec la catégorie aristotélicienne de l'altération, inhérents a de êtres complets, afin d'être réels, c'est-à-dire, d'éviter l'impasse de l'atomisme cinétique auquel conduit fatalement le mécanisme au sens strict, revêtent nécessairement un caractère discret. Autrement ils reviendraient à la structure idéale du continu, et ne pourraient diviser à l'infini la matière, engendrant ainsi l'infinie diversité du réel. Dans une première partie, la réception du programme mécaniste est confrontée à la caractéristique géométrique, formalisant subrepticement l'objet des physiques incomplètes, et, comme on le voit dans la seconde partie, le continu abstrait. La transcréation du mouvement échappe au labyrinthe, tout en anticipant l'activité des monades. Une troisième partie montre la compatibilité de la dynamique avec la production des indiscernables, notamment à travers l'étude de la correspondance Leibniz-de VolderIn Leibniz's work, the resumption and the insertion of mecanistic research program into a theory of force, then into a dynamic science about moving action, are sustained with a natural philosophy regulated by the double exigency of the principle of indiscernability and the law of continuity. However, if the first domain can reach the phenomenal level, where three equations of conservation are confirmed, also the level of substances, from which proceds, without summation of extended parts, the former level, it does not seem that Leibniz has defended a similar enlargment with the law of continuity, far from mutations becoming noticeable by the analysis of elastic collision. Inherent to complete beings, varaiations which are related in fact to the aristotelician category of alteration, in order to be real, or to avoid entanglements of atomism, where leads necessarly mecanism in a narrow sens, take obviously a discreet mark. If they did not, there came back to the idealistic structure of continuity, and they could not divided matter to the infinite, and so could not product infinite variety of nature. In the first part, the receipt of mecanistic program is confronted with the characteristica geometrica, which formalises the matter of uncomplete physics surreptitiously, and, as we saw in the second part, the abstract continuity. The doctrin of "transcreation" about motion avoids the famous labyrinth, and equally forestalls activity of monads. The third part shows the compatibleness of dynamics with the generation of indiscernables, considerably through a study of the letters between Leibniz and the dutch physician B. De Volder
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Prat, Christian. "L'Amour de Dieu chez Leibniz." Toulouse 2, 1997. http://www.theses.fr/1997TOU20021.
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L'amour chez leibniz se dit a l'aide d'une definition et se comprend par le bon ordre des termes de la definition. Les termes representent l'amant et l'aime, le sujet et l'objet de l'amour. L'homme ou dieu forment indiferemment les termes de la relation. Pour que la relation soit valide et entre dans une pleine intelligence il faut que l'acte d'amour apporte de la perfection. L'amour est toujours un rapport ou nous accroissons notre connaissance et notre puissance de vie. Il deplace la perfection de l'autre vers nous. Il joint la perfection de l'autre a notre perfection. C'est une communication par laquelle nous imitons ce qu'il y a de beau et de parfait chez l'autre. Elle ne joue pas avec la minutieuse balance de l'action et de la passion, mais rapporte l'action a l'action. Les monades simples sont dans un systeme ou l'accroissement implique ailleurs la diminution. Les monades intelligentes sortent de ce schema de la stricte compensation. Elles resident dans le monde de la nature et egalement dans celui de la grace. Elles sont dans des relations qui developpent la charite et la volonte du bien commun. La relation d'amour fait notre bien et travaille au bien de tous. Leibniz dit que cette relation est desinteressee et parle de pur amour. Lors de l'attaque contre le quietisme, il a soutenu dans la synthese de sa definition l'approche traditionnelle de bossuet et celle mystique de fenelon. La conception leibnizienne de l'amour pose l'homme dans la perfection naturelle et la felicite divineFOR LEIBNIZ LOVE TO EXPLAINED BY A DEFINITION AND IS UNDERSTAND BY THE RIGHT ORDER OF THE TERMS OF THIS DEFINITION. THESE TERMS ARE REPRESENTED BY THE LOVER AND THE BELOVED, THAT IS TO SAY THE SUBJET AND THE OBJECT OF LOVE. EITHER GOD OR MAN CAN FORM THE TERMS OF THE RELATIONSHIP. THIS RELATIONSHIP WILL ONLY BE VALID AND INTELLIGIBLE IF THE ACT OF LOVE IS ALWAYS A LINK WHERE OURE KNOWLEDGE AND OUR BEING ARE INCREASED. IT MAKES THE PERFECTION THE OTHER ONE SHIFT TOWARDS US. IT JOINS THE PERFECTION OF THE OTHER TO OUR. IT IS A COMMUNICATION THROUGH WICH WE IMITATE WHAT IS BEAUTIFUL AND PERFECT IN THE OTHER PERSON. IT DOES NOT WORK with THE PRECISE BALANCE OF ACTION AND PASSION. SIMPLES MONADES ARE IN A SYSTEM WHERE THE INCREASING OF ANOTHER IMPLIES THE DECREASING OF ANOTHER ONE. INTELLIGENTS MONADES DO NOT ENTER THIS PLAN OF STRICT COMPENSATION. THEY LIVE IN THE WORLD OF NATURE AND GRACE. THEY ARE PART OF RELATIONSHIPS WHICH DEVELOP CHARITY AND THE WISH OF PUBLIC GOOD. THE LOVE RELATIONSHIP IS GOOD FOR US BUT ALSO FOR EVERYONE. LEIBNIZ SAYS THAT THIS RELATIONSHIP IS SELFLESS AND CALLS IT PURE LOVE. DURING THE ATTACK AGAINST QUIETISM, HE SUPPORTED THE TRADITIONAL APPROACH OF BOSSUET AND THE MYSTICAL APPROACH OF FENELON IN THE DEFINITION. THE LEIBNITZIAN CONCEPTION OF LOVE PLACES MAN IN NATURAL PERFECTION AND IN DIVINE BLISS
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Pelletti, Michaël. "Les premiers travaux scientifiques de Leibniz." Paris 4, 2003. http://www.theses.fr/2003PA040025.
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Les ouvrages du jeune Leibniz sont analyses individuellement pour que le lecteur puisse comprendre leurs différences et leur évolution. La physique du jeune Leibniz est présentée comme une série de doctrines qui changent d'un ouvrage a l'autre. Tous les travaux sont bases sur les textes originaux. L'auteur cherche a mieux faire connaître des textes et des parties d'ouvrages peu connus. Les quatre brouillons de sur les raisons du mouvement, la théorie du mouvement abstrait et une nouvelle hypothèse physique sont notamment analyses de manière détaillée. Le de corpore de Hobbes reçoit une analyse approfondie aussi bien que la conception philosophique du maître de Leibniz, Jakob thomasius. L'auteur examine le développement des règles de percussion avant 1669. A l'occasion de cette reconstruction, l'auteur offre une traduction complète du mémoire de Wren, la loi de la nature sur la collision des corps, et des analyses des travaux de Huygens et de marcus marci sur la percussionThe works of the young Leibniz are analyzed individually so that the reader can understand their differences and their evolution. The physics of the young Leibniz is presented as a series of doctrines which change from one work to the next. All the research is based upon the original texts. The author attempts to make known relatively unknown texts and passages. The four drafts of on the reasons of movement, the theory of abstract movement, and a new physical hypothesis are given an especially detailed analysis. Hobbes's latin version of concerning body receives an in-depth analysis as does the philosophical conception of Leibniz's master, Jakob Thomasius. The author examines the development of the percussion laws before 1669. During this reconstruction, the author provides a complete french translation of wren's paper, the law of nature on the collision of bodies, and analyzes the research of Huygens and marcus marci on percussion
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Massamba-Loubelo, Olivier. "Leibniz : le problème du mal et l'ordre universel." Lyon 3, 1994. http://www.theses.fr/1994LYO31015.
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Ce travail est un examen de la maniere dont leibniz expose et tente de resoudre le probleme du mal. L'interet de la these reside en ce que leibniz est situe dans la lignee de la tradition philosophique de la grece antique, notamment avec les stoiciens pour qui l'univers est une totalite ordonnee et harmonieuse, dirigee par le "logos" qui assigne a chaque etre individuel sa place dans le concert des evenements. Or pour leibniz le "logos" n'est autre que dieu lui-meme dont les qualites morales nous garantissent la bonte de la creation. Apres avoir refute le dualisme qui apporte une solution simpliste, leibniz juge que le mal ne saurait etre impute a dieu puisque dans sa connaissance parfaite et sa bonte infinie, il ne pouvait produire que le meilleur des mondes possibles. Il reste que les hommes se plaignent de toutes sortes de maux qui ne sont pas tous imaginaires. La cuase de ces maux, outre la limitation naturelle des creatures est a rechercher du cote du mauvais usage de la liberte. Si donc une grande partie des maux peut s'expliquer par une vision globale de l'univers, le reste, qui n'est pas infime, est a imputer a la liberte humaine pervertie. En cela, leibniz ouvre la possibilite d'une ethique de la responsabilite qui fait de l'homme le createur d'un ordre pas naturel mais ethique permettant de reduire par l'action et la morale la part de mal dans le mondeThe topic of this work is the way how leibniz states and gives a solution to the problem of evil. The interest of this thesis consists in that leibniz is placed among the philosophical tradition of ancient greece, chiefly with the stoics, for whom the universe is an organized harmonies totality, directed by the "logos" which assigns to each individual nature his place in the concert of events. But, for leibniz the "logos" is noboly else than god himself the moral qualities of whom guarantee goodnessof creation. After having refuted the dualism which brings a too simple solution, leigniz estimates that evil cannot be attributed to god, since in his perfect knowledge and his infinite goodness, he only could produce the best possible world. However, men complain of all sorts of misfortunes which are not all unreal. The reason of these evils, a part the naturel limitation of creation, must be searched on the side of use liberty. If then, most of misfortunes may be explained by the global vision of universe, the other part which is not negligible must be attributed to perverted human liberty. In that, leibniz gives the way to the possibility of an ethic of responsability which makes the man the creator of an order not natural
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Carvallo, Sarah. "Nouveaux essais sur le corps humain : Leibniz et la réforme médicale." Paris 10, 2000. http://www.theses.fr/2000PA100030.
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Rateau, Paul. "La Question du mal chez Leibniz : fondements et élaboration de la Théodicée." Université Marc Bloch (Strasbourg) (1971-2008), 2005. http://www.theses.fr/2005STR20047.
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Ce travail vise à rendre compte de la genèse et des fondements de la Théodicée de Leibniz, tout en pointant les problèmes soulevés par une doctrine que son auteur désigne comme une " quasi-sorte de science ". Le but est de saisir l'originalité d'une entreprise qui met en jeu des disciplines différentes (métaphysique, théologie, jurisprudence, éthique), des types de discours et d'arguments variés (réfutation, exposé doctrinal, argumentation fondée sur le possible, le probable et la présomption, raisonnements a priori non proprement démonstratifs), dans une perspective morale et religieuse : l'amour éclairé de Dieu et la fin des divisions confessionnelles. Ce travail vise à rendre compte de la genèse et des fondements de la Théodicée de Leibniz, tout en pointant les problèmes soulevés par une doctrine que son auteur désigne comme une " quasi-sorte de science ". Le but est de saisir l'originalité d'une entreprise qui met en jeu des disciplines différentes (métaphysique, théologie, jurisprudence, éthique), des types de discours et d'arguments variés (réfutation, exposé doctrinal, argumentation fondée sur le possible, le probable et la présomption, raisonnements a priori non proprement démonstratifs), dans une perspective morale et religieuse : l'amour éclairé de Dieu et la fin des divisions confessionnellesThis study aims to explain the genesis and the foundations of the Theodicy of Leibniz, as well as emphasize the problems raised by a doctrine whose author is reluctant to call a science in its own right. The objective is to show the originality of an endeavour that brings up different disciplines (metaphysics, theology, jurisprudence, ethics), various types of discourse and argument (refutation, doctrinal explanation, argumentation based on the possible, the probable and presumption, reasoning that is a priori non-demonstrative), from a moral and religious viewpoint : God's enlightened love and the end of denominational divisions. The first section puts the question of evil and divine justice back into the context of the Leibnizian endeavour, begun in 1667, to rationalize law and theology, and focuses on the difficulties which remained unresolved in the Confessio philosophi. The second section shows how, and in what context, the Theodicy project takes shape an how the refutative discourse, which aims to minimize Bayle's objections, is elaborated on the basis of a theory of philosophical dispute. Finally, the third section considers the theoretical aspect of this doctrine without demonstration : the explanation of divine concourse (moral and physical), the origin and nature of evil, the liberty of man and the moral principle of his action in the world
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Coutard, Jean-Pierre. "L'interrogation sur le vivant chez Leibniz et quelques savants de son temps." Paris 4, 2005. http://www.theses.fr/2004PA040249.
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Leibniz tente de dépasser le dualisme cartésien en affirmant la monade substantielle comme expression d'une puissance primitive active qui perçoit et désire, c'est-à-dire vit. Certains principes et outils conceptuels leibniziens ouvrent un autre regard sur le vivant comme effort continu vers la puissance active optimale d'une unité singulière en perpétuelle différenciation selon une multitude de niveaux d'expression et de degrés de perfection. Si la vie est système évolutif de forces actives animé par une volonté de croître, et si ces forces sont par nature celles d'une puissance de donner du sens, alors s'affirme l'unité immédiate de l'être et du percevoir, dans la dynamique d'un Désir où mieux on perçoit plus on estLeibniz attempts to go beyond the cartesian dualism by asserting the substantial monad as an expression of an active primitive power which perceives and desires, which is a living power. Some leibnizian principles and conceptual tools allow to take a different look at the living as a continuous effort towards the optimal active power of a remarkable unity which constantly differentiates itself according to numerous levels of expression and degrees of perfection. If life is an evolutionary system of active forces driven by a will for growth, and if these forces are by nature the ones of a power giving a meaning, then the immediately unity of the being and the perceiving arises, in a context of a Desire where better we perceive better we are
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Rey, Anne-Lise. "L'ambivalence de la notion d'action : un exemple de diffusion de la dynamique de Leibniz, la correspondance entre Leibniz et De Volder." Paris 4, 2003. http://www.theses.fr/2003PA040259.
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Cette étude se propose d'analyser les procédés de publication de l'invention, à la fin du XVIIème siècle, d'une science nouvelle : la Dynamique. Ces procédés engagent une logique de diffusion mise en œuvre par l'inventeur même de cette science : Leibniz. Or, cette diffusion a un effet en retour sur l 'élaboration de la Dynamique. La Dynamique, comme science nouvelle de la puissance et de l'action, émerge dans le texte leibnizien à partir de 1689. Elle se présente comme une réponse critique au mécanisme de Descartes. LA vocation explicite de la Dynamique est de proposer un principe de conservation de la force à l'œuvre dans tout le mouvement des corps , mais elle informe aussi la définition de la substance. Notre objet est donc l'étude de l'élaboration d'une logique de diffusion de la Dynamique à travers l'analyse du sens de l'ambivalence de la notion d'action pour Leibniz. L'action est présenté à la fois comme principe de conservation proprement dynamique et comme essence de la substance. Nous procédons à une étude génétique de la notion d'action qui suit sa conceptualisation progressive. Cette ambivalence ne peut, toutefois être réellement comprise que si on circonscrit sa place dans le contexte intellectuel de l'époque et sa singularité à l'égard à la fois de la philosophie et de la science modernes. Notre méthode de travail consiste ainsi à essayer de ressaisir ces différents dimensions à travers l'analyse de deux correspondances latines décisives : l'une entre Leibniz et De Volder (dont nous proposons une traduction intégrale), et de l'autre entre Leibniz et Johann Bernouilli et, grâce à une notion empruntée à Granger : la notion de style. Le style se définit comme un usage du symbolisme qui permet de penser ensemble l'individuation d'une pensée propre et l'inscription de cette individuation dans la connaissance scientifique. Cela permet d'articuler deux dimensions décisives pour la Dynamique : un mode d'expression et de diffusion de la Dynamique propre à chaque adresse spécifique (un correspondant, un journal savant, un texte théorique non publié) et un système d'équivalence entre différents types d'expression d'un même contenu doctrinal, la médiation s'opérant grâce à des niveaux d'abstraction sans cesse plus élevés qui artiulent des niveaux d'expression, des niveaux d'intelligibilité et des niveaux de réalitéThis thesis concerns the analysis of the processes by which the newly invented science of dynamics was diffused at the end of the XVIIth century. These processes involve a strategy initiated by the inventor himself, Leibniz. This strategy, in turn, had an effect on Leibniz's elaboration of his science of dynamics. Dynamics, as a new science of force and action, emerges in 1689 in Leibniz's "Dynamica de potential". It presents itself as a critical response to Descartes' mechanics. The explicit aim of dynamics is to propound a conservation principle of the force which holds for every bodily motion, the dynamics also informs the definition of the notion of substance. We want to explain the elaboration of Leibniz's strategy for diffusing the dynamics through the study of the notion of action and its ambivalence. Action is thus at the same time a dynamical conservation principle and the essence of substance. We propose a genetic study of the evolution of the gradual process by which the notion of action comes to have the meaning that it does. Though we can attain a partial understanding of this notion through a study of the logic of Leibniz's own thought, a full understanding of it requires circumscribing its role in the contemporaneous intellectual context and apprehending its singularity with regard to modern philosophy and science. We pull together these different aspects through the analysis of two important Latin correspondences (which we translate), the one between Leibniz and De Volter, and the other between Leibniz and Johann Bernoulli, with the help of the concept of style, borrowed from G. -G. Granger. Style can be defined as the use of symbolism by a thinker which permits one to consider a thought in its individual specificity at the same time as that individually specific thought is integrated into scientific knowledge. This concept of style allows to articulate two central aspects of the dynamics : a way of expression and diffusion proper to each specific audience (to correspondents, readers of learned journals, or to the audience of theoretical texts) and the system of equivalence between different ways of expressing the same doctrinal content, which operates thanks to higher and higher levels of abstraction, which articulate levels of expression with levels of intelligibility and levels of reality
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Laerke, Mogens. "Leibniz et Spinoza : la genèse d'une opposition." Paris 4, 2003. http://www.theses.fr/2003PA040072.
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Le projet consiste dans une analyse historiographique de la lecture leibnizienne de la philosophie de Spinoza. Nous avons distingué quatre dimensions thématiques qui s'organisent de façon chronologique : une dimension théologico-politique qui entoure la lecture leibnizienne du Tractatus theologico-politicus en 1671 et en 1675 ; une dimension métaphysique qui concerne certains textes de Leibniz écrits en 1673-77 ; une dimension logique concernant les commentaires de Leibniz à l'Ethique en 1678 ; finalement, une dimension " comparative " sur les années 1678-1716 où Leibniz propose une série d'analyses comparatives du spinozisme. Nous avons ajouté deux appendices consacrés à l'histoire de la réception de Leibniz et Spinoza en Allemagne et en France. Finalement, le travail contient deux annexes : une chronologie des textes de Leibniz qui mentionnent Spinoza et une chronologie de la publication de ces textesThe project consists in a historiographical analysis of Leibniz's reading of Spinoza's philosophy. We have distinguished between four thematical dimensions organised chronologically: A theological and political dimension which concerns Leibniz's reading of the Tractatus Theologico-politicus; a metaphysical dimension concerning certain texts written by Leibniz in 1673-77; a logical dimension concerning Leibniz's commentaries to the Ethics in 1678; finally, a " comparative " dimension which concerns the years 1678-1716 where Leibniz proposes a series of comparative readings of spinozism. The thesis contains two appendices on the history of reception of Leibniz and Spinoza in France and in Germany. Finally, it contains two annexes: a chronology of the texts where Leibniz mentions Spinoza and a chronology of the publication of these texts
Books on the topic "Gottfried Wilhelm Leibniz (1646-1716)"
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Kreuzer, Edwin J. Gottfried Wilhelm Leibniz (1646-1716) . Akademievorlesungen Februar - März 2016. Hamburg: Hamburg University Press, 2017.
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Donald, Rutherford. Leibniz and the rational order of nature. Cambridge: Cambridge University Press, 1995.
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J, Fox N., ed. Historical dictionary of Leibniz's philosophy. Lanham, Md: Scarecrow Press, 2006.
Find full textBook chapters on the topic "Gottfried Wilhelm Leibniz (1646-1716)"
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Howard, Alex. "Gottfried Wilhelm von Leibniz (1646–1716)." In Philosophy for Counselling and Psychotherapy, 158–64. London: Macmillan Education UK, 2000. http://dx.doi.org/10.1007/978-1-137-04644-4_16.
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Planck, Max. "Gottfried Wilhelm Leibniz zur 300. Wiederkehr seines Geburtstags (1. Juli 1646)." In Vorträge Reden Erinnerungen, 207–11. Berlin, Heidelberg: Springer Berlin Heidelberg, 2001. http://dx.doi.org/10.1007/978-3-642-56594-6_17.
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Piot, M. "Leibniz, Gottfried Wilhelm (1646–1716)." In Encyclopedia of Language & Linguistics, 39–41. Elsevier, 2006. http://dx.doi.org/10.1016/b0-08-044854-2/02698-5.
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"Leibniz, Gottfried Wilhelm (1646–1716)." In Encyclopedia of the Scientific Revolution, 611–21. Routledge, 2003. http://dx.doi.org/10.4324/9780203801864-63.
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"Gottfried Wilhelm Leibnitz (1646–1716)." In Sprachphilosophie / Philosophy of Language / La philosophie du langage, edited by Marcelo Dascal, Dietfried Gerhardus, Kuno Lorenz, and Georg Meggle. Berlin • New York: Walter de Gruyter, 1992. http://dx.doi.org/10.1515/9783110095838.1.2.320.
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Antognazza, Maria Rosa. "1. Who was Leibniz?" In Leibniz: A Very Short Introduction, 1–13. Oxford University Press, 2016. http://dx.doi.org/10.1093/actrade/9780198718642.003.0001.
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Gottfried Wilhelm Leibniz (1646–1716) lived an extraordinarily rich and varied intellectual life in troubled times. Although remembered as a great thinker, he was a man who more than anything else wanted to improve the life of his fellow human beings through the advancement of science, and to establish a stable and just political order in which the divisions amongst the Christian churches could be reconciled. ‘Who was Leibniz?’ considers the scintillating intellectual development of the young Leibniz and then outlines the next forty years of Leibniz’s life, which were characterized by his attempts to stretch the narrow brief of his official duties to further his all-embracing plan of reform.
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Hösle, Vittorio. "Only the Best Is Good Enough for God: Leibniz’s Synthesis of Scholasticism and the New Science." In A Short History of German Philosophy, translated by Steven Rendall. Princeton University Press, 2016. http://dx.doi.org/10.23943/princeton/9780691167190.003.0004.
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This chapter focuses on the philosophy of Gottfried Wilhelm Leibniz (1646–1716). Leibniz's oeuvre has incontestably gained prestige in the twentieth century. For thinkers who, like present-day analytical philosophers of religion, would like to articulate the basic ideas of classical metaphysics in a way that is logically more precise and not incompatible with modern science, Leibniz's ideas are the most important source of inspiration. His philosophical ideas stand much closer to traditional Christian theology and ethics, despite his fascination with modern science and despite his agreement with Spinoza that divine omnipotence implies omnicausality. He can also provide a good foundation for his intuitions because he is an incomparably better logician than Spinoza, indeed with the calculus ratiocinator he outlined the idea of a symbolic logic long before Boole, De Morgan, and Frege.
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Nahin, Paul J. "Boolean Algebra." In The Logician and the Engineer. Princeton University Press, 2017. http://dx.doi.org/10.23943/princeton/9780691176000.003.0004.
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This chapter discusses how Boole cast logic into algebraic form. Boole was interested in symbolic analysis years before he wrote his Laws of Thought. In fact, others before him—in particular, the German mathematician Gottfried Wilhelm Leibniz (1646–1716)—had pursued a similar goal of reducing logic to algebra, but it was Boole who finally succeeded. What Boole described in his books is not exactly what modern users call Boolean algebra, but nevertheless it is from Boole that the modern presentation springs. The chapter first describes the essence of what Boole did using the language of sets. It then discusses Boole's algebra of sets, examples of Boolean analysis, and visualizing Boolean functions.
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Miller, Peter N. "Things as Historical Evidence in the Late Renaissance and Early Enlightenment." In History and Its Objects. Cornell University Press, 2017. http://dx.doi.org/10.7591/cornell/9780801453700.003.0004.
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This chapter surveys the antiquarians of the Late Renaissance to Early Enlightenment periods. It shows how Italy in the sixteenth century saw an even deeper and broader engagement with the antiquities, and the identification of a group of people devoted to the study of its material remains. Through objects, Renaissance scholars gained access to parts of the past that were not discussed in texts or were discussed in texts that no longer survived. By the end of the sixteenth century, antiquarianism had spread across Europe, and the chapter pinpoints these waves of progress in the history of antiquarianism through a number of key individuals: Nicolas-Claude Fabri de Peiresc (1580–1637), Jacob Spon (1647–1685), and Gottfried Wilhelm Leibniz (1646–1716).
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Dasgupta, Subrata. "Leibniz’s Theme, Babbage’s Dream." In It Began with Babbage. Oxford University Press, 2014. http://dx.doi.org/10.1093/oso/9780199309412.003.0005.
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The German mathematician Gottfried Wilhelm Leibniz (1646–1716) is perhaps best remembered in science as the co-inventor (with Newton) of the differential calculus. In our story, however, he has a presence not so much because, like his great French contemporary the philosopher Blaise Pascal (1623–1662), he built a calculating machine—in Pascal’s case, the machine could add and subtract, whereas Leibniz’s machine also performed multiplication and division—but for something he wrote vis-à-vis calculating machines. He wished that astronomers could devote their time strictly to astronomical matters and leave the drudgery of computation to machines, if such machines were available. Let us call this Leibniz’s theme, and the story I will tell here is a history of human creativity built around this theme. The goal of computer science, long before it came to be called by this name, was to delegate the mental labor of computation to the machine. Leibniz died well before the beginning of the Industrial Revolution, circa 1760s, when the cult and cultivation of the machine would transform societies, economies, and mentalities. The pivot of this remarkable historical event was steam power. Although the use of steam to move machines automatically began with the English ironmonger and artisan Thomas Newcomen (1663–1727) and his invention of the atmospheric steam engine in 1712, just 4 years before Leibniz’s passing, the steam engine as an efficient source of mechanical power, as an efficient means of automating machinery, as a substitute for human, animal, and water power properly came into being with the invention of the separate condenser in 1765 by Scottish instrument maker, engineer, and entrepreneur James Watt (1738–1819)—a mechanism that greatly improved the efficiency of Newcomen’s engine. The steam engine became, so to speak, the alpha and omega of machine power. It was the prime mover of ancient Greek thought materialized. And Leibniz’s theme conjoined with the steam engine gave rise, in the minds of some 19th-century thinkers, to a desire to automate calculation or computation and to free humans of this mentally tedious labor.