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Journal articles on the topic 'Leibniz'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Liu, Linlin, and Shuanhong Wang. "The construction of Hom-Leibniz H-pseudoalgebras." Filomat 36, no. 8 (2022): 2617–36. http://dx.doi.org/10.2298/fil2208617l.

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This paper is devoted to the construction of Hom-Leibniz H-pseudoalgebras, which unify Hom-Lie H-pseudoalgebras, Leibniz H-pseudoalgebras and Hom-Leibniz algebras. Firstly, we give the construction theorem and obtain a class of Hom-Leibniz H-pseudoalgebras. We also construct Hom- Leibniz H-pseudoalgebras from different perspectives, including Leibniz H-pseudoalgebras, Hom-Leibniz (resp. Hom-Lie, Hom-associative) H-pseudoalgebras and their representations, Hom-Leibniz (resp. Homassociative) algebras. Thenwegive some properties of the representations of Hom-LeibnizH-pseudoalgebras. Finally, the

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2

Della Rocca, Michael. "A New Defense of the Principle of Sufficient Reason." Journal of Philosophy 120, no. 4 (2023): 220–27. http://dx.doi.org/10.5840/jphil202312049.

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This paper offers a defense of a much-maligned Leibnizian argument for the Principle of Sufficient Reason, the principle according to which whatever is has a sufficient reason or explanation. While Leibniz’s argument is widely thought to rely on a question-begging premise, the paper offers a wholly original and non-question-begging defense of that premise, a defense that Leibniz did not anticipate. The paper does not present this defense of Leibniz's argument as an interpretation of Leibniz; rather, the paper—more modestly in one way, less modestly in another—simply claims that this argument s

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3

Lodge, Paul. "Leibniz’s Philosophical Dream of Rational and Intuitive Enlightenment." Dialogue and Universalism 32, no. 1 (2022): 203–19. http://dx.doi.org/10.5840/du202232112.

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This paper is a new translation and interpretation of the essay by Leibniz which has come to be known as “Leibniz’s Philosophical Dream.” Leibniz used many different literary styles throughout his career, but “Leibniz’s Philosophical Dream” is unique insofar as it combines apparent autobiography with a dreamscape. The content is also somewhat surprising. The essay is reminiscent of Plato, insofar as Leibniz describes a transition from existence in a cave to a more enlightened mode of being outside of it. But, in contrast with the usual identification of Leibniz as a “rationalist,” the mode of

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4

Zandonade, Tarcisio. "Leibniz e a Criação da Numeração Binária." Brazilian Journal of Information Science: research trends 18 (December 12, 2024): e024039. https://doi.org/10.36311/1981-1640.2024.v18.e024039.

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This research was motivated by a citation found in Explanation de l'arithmétique binaire, Leibniz’s seminal work on the binary number system. This citation references the correspondence between Bouvet and Leibniz in which they speculate about the existence of traces of binary arithmetic in Chinese culture. After being retrieved from the “Leibniz-Bouvet Correspondence” website, identified from A to O, these fifteen (15) letters were translated from English to Portuguese. The main actions, theories and opinions of the two correspondents were investigated. In Letter H, Leibniz presents his discov

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5

Movahedi, Hamed. "A Deleuzian Dialogue between Leibniz and Ruyer: Monads, Absolute Survey and Life." Deleuze and Guattari Studies 18, no. 2 (2024): 246–76. http://dx.doi.org/10.3366/dlgs.2024.0553.

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In The Fold, Deleuze regards Raymond Ruyer as the most recent of Leibniz's great disciples. This claim is not self-evident, since Ruyer often criticises Leibniz and stresses the divergence of his theory from Leibniz's monadological metaphysics. Therefore, while Ruyer does not seem to regard himself as indebted to Leibniz, and as his psychobiology is not always reconcilable with Leibniz's philosophy, it is necessary to explore what is at stake in Deleuze's recognition of Ruyer as a Leibnizian thinker. This essay foregrounds the tacit intertwining between Leibniz and Ruyer, which can, on the one

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6

Werther, David. "Leibniz and the Possibility of God's Existence." Religious Studies 32, no. 1 (1996): 37–48. http://dx.doi.org/10.1017/s0034412500024057.

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Toward the end of 1676 Leibniz met Spinoza a number of times. In one of those meetings Leibniz presented a proof of the possibility of God's existence. In his proof Leibniz presupposed that a proposition is necessarily true only if its truth is either demonstrable or self-evident and that the divine perfections are simple and affirmative qualities. I contend that Leibniz's presuppositions undermine, rather than establish, the necessary existence of ‘a God of the kind in whom the pious believe’. My assessment is based upon a consideration of Leibniz's argument in the context of other early pape

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ZARIŅŠ, VALTERS. "FREEDOM AS THE MAIN PROBLEM OF PHILOSOPHY GÜNTHER NEUMANN DER FREIHEITSBEGRIFF BEI GOTTFRIED WILHELM LEIBNIZ UND MARTIN HEIDEGGER. PHILOSOPHISCHE SCHRIFTEN, BAND 9. Berlin: Duncker & Humblot, 2019 ISBN 978-3-428-15537-8 HEIDEGGER UND LEIBNIZ. MIT EINEM GELEITWORT VON FRIEDRICH-WILHELM VON HERRMANN (DAS DENKEN MARTIN HEIDEGGERS II 2 HRSG. VON HANS-CHRISTIAN GÜNTHER). Traugott Bautz Verlag, Nordhausen, 2020 ISBN 978-3-95948-493-0." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 10, no. 1 (2021): 305–11. http://dx.doi.org/10.21638/2226-5260-2021-10-1-305-311.

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Book review focuses on two books by Gunther Neumann, dedicated to the thought of Heidegger and Leibniz. If one of the books deals specifically with the understanding of freedom in both of the two philosophers, then the other one deals more with Heidegger’s three approaches to Leibniz’s thought: (1) Interpretation of Leibniz in the context of the making of fundamental ontology and in Being and Time, as well as the reading of Leibniz after Being and Time; (2) Interpretation of Leibniz during the transition to Ereignis thought; (3) Interpetation of Leibniz in the framework of Ereignis thought. Au

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8

Strickland, Lloyd. "The Enigma of Leibniz’s “Catholic” Writings of 1685." Religions 15, no. 10 (2024): 1152. http://dx.doi.org/10.3390/rel15101152.

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The focus of this paper is a suite of Latin papers from 1685, some of which are still unpublished, in which Leibniz writes in the guise of a Catholic in order to defend Catholicism and counter Protestant objections, and this despite him being a lifelong Lutheran. After providing an overview of these writings (which I refer to as Leibniz’s “Catholic” writings) and the grounds for dating them to May–June 1685, I consider their purpose, arguing against the claim that they were intended to support Church reunion and suggesting instead that they were apologetic in nature, intended as a reactivation

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9

Garber, Daniel. "Leibniz On Form and Matter." Early Science and Medicine 2, no. 3 (1997): 326–51. http://dx.doi.org/10.1163/157338297x00177.

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AbstractThis paper discusses the Aristotelian notions of matter and form as they are treated in the philosophy of Leibniz. The discussion is divided into three parts, corresponding to three periods in Leibniz's development. In the earliest period, as exemplified in a 1669 letter to his former mentor Jakob Thomasius, Leibniz argues that matter and form can be given straightforward interpretations in terms of size and shape, basic categories in the new mechanical philosophy. In Leibniz's middle years, on the other hand, as exemplified in the Discourse on Metaphysics and the correspondence with A

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10

Krivenko, Ekaterina Yahyaoui. "Space, Law, and Justice in Leibniz: Leibniz as a Theorist of Spatial Justice." Law and History Review 36, no. 4 (2018): 891–914. http://dx.doi.org/10.1017/s0738248018000391.

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This article argues that Leibniz should be viewed as a predecessor of the idea of spatial justice and that Leibniz's heritage remains a valuable source for inspiration and critical reading of the contemporary literature on spatial justice. The article first demonstrates interdependency between Leibniz's conceptualisation of space and his conceptualisation of law and justice. This is the first time that this argument is made in relation to Leibniz, therefore significant space is devoted to justifying this argument. The article then proceeds to comparing Leibniz's views on space, law and justice

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11

Matysiak, Adam. "Sybille Krämer, Poznanie symboliczne u Leibniza – komentarz tłumacza." Studia z Historii Filozofii 15, no. 4 (2025): 27–33. https://doi.org/10.12775/szhf.2024.019.

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Artykuł jest zwięzłym wprowadzeniem do polskiego przekładu Poznania symbolicznego u Leibniza autorstwa Sybille Krämer. Umiejscawiam argumentację autorki w kontekście zarówno jej badań nad ideą formalizacji, jak też w ramach szerszej dyskusji w badaniach nad Leibnizem, dotyczącej statusu znaków i symbolicznej reprezentacji w filozofii i logice autora Monadologii. Następnie omawiam analizę pojęcia expressio (wyrażenie) przeprowadzoną przez Krämer. Jej perspektywa pozwala na lepsze zrozumienie trudności, na jakie Leibniz natrafił w swojej dyskusji z Antoine’em Arnauldem. Argumentuję, że analiza p

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12

Hraoui, Omar, and Osvaldo Ottaviani. "Force, Inertia and the Constitution of Bodies." Leibniz Review 34 (2024): 43–74. https://doi.org/10.5840/leibniz2024344.

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In many of his writings, Leibniz refers to Kepler’s concept of natural inertia to introduce his own idea of bodies having an intrinsic resistance to motion. This paper moves from the discussion of this concept of natural inertia as it can be found in a hitherto unpublished manuscript (ca. 1699-1700) in which Leibniz comments on Kepler’s Epitome Astronomiae Copernicanae. This manuscript shows the extent to which Leibniz sought to read Keplerian ideas through the lens of his dynamics. This text also contains one of the first references to ‘complex entelechy’, which will be crucial to Leibniz’s l

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13

Solomon, Graham. "Leibniz and Topological Equivalence." Dialogue 32, no. 4 (1993): 721–24. http://dx.doi.org/10.1017/s0012217300011355.

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Did Leibniz invent or, if you prefer, discover topology with his analysis situs? Yes, urge Nicholas Rescher (1978, p. 70), George MacDonald Ross (1984, p. 29) and Ian Hacking (1984, p. 213). No, urge Hans Freudenthal (1954/1972), Benson Mates (1986, p. 240) and Michael Otte (1989, p. 24). James Alexander (1932/1967, p. 249), drawing a distinction between point set and combinatorial methods, cautiously remarked that combinatorial topology “is more nearly a development of Leibniz's original idea.” Less cautiously, Morris Kline (1972, p. 1163) remarked that “to the extent that he was at all clear

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Noble, Christopher P. "Immaterial Mechanism in the Mature Leibniz." Idealistic Studies 49, no. 1 (2019): 1–21. http://dx.doi.org/10.5840/idstudies201971897.

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Leibniz standardly associates “mechanism” with extended material bodies and their aggregates. In this paper, I identify and analyze a further distinct sense of “mechanism” in Leibniz that extends, by analogy, beyond the domain of material bodies and applies to the operations of immaterial substances such as the monads that serve, for Leibniz, as the metaphysical foundations of physical reality. I argue that in this sense, Leibniz understands “mechanism” as an intelligible process that is capable of providing a sufficient reason for a series of changes. I then apply these findings to enrich our

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15

Fortes, Fabrício. "A Música na Dissertatio de Arte Combinatoria, de Leibniz." Analytica - Revista de Filosofia 25, no. 1 (2023): 32–41. http://dx.doi.org/10.35920/1414-3004.2021v25n1p32-41.

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ResumoO artigo apresenta um estudo sobre as aplicações feitas por Leibniz de sua arte combinatória ao campomusical. Elucidamos inicialmente alguns conceitos fundamentais, bem como alguns procedimentos dacombinatória leibniziana, e mostramos os usos musicais sugeridos por Leibniz para esses procedimentos.Em seguida, discutimos o alcance geral da abordagem combinatória em música e concluímos que Leibnizantecipa, na Dissertatio, a introdução de procedimentos vinculados à música contemporânea.Palavras-Chave: Combinatória. Música. Pensamento Simbólico. Leibniz.Abstract.The paper presents a study on

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Lochmanová, Kateřina. "Jakým relacionalistou byl Leibniz?" Teorie vědy / Theory of Science 41, no. 1 (2019): 21–57. http://dx.doi.org/10.46938/tv.2019.407.

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In this paper, I am trying to challenge the mainstream interpretation of Leibniz’s metaphysics of space, introduced in his letters to an English scholar Samuel Clarke. Based on the correspondence with Clarke, Leibniz’s metaphysics of space is usually considered to be a sharp counterpart to Clarke’s as well as Newton’s one. However, in this paper I am pointing out that this interpretation becomes untenable, especially considering Leibniz’s geometry called “analysis situs”. Leibniz did not defend a typically relational conception of space.

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Nicolás, Juan A. "Hacia un perspectivismo hermenéutico en Leibniz." Estudios: filosofía, historia, letras 19, no. 139 (2021): 9. http://dx.doi.org/10.5347/01856383.0139.000302701.

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There is a long tradition of hermeneutic philosophers who have investigated Leibniz’s philosophy, and also several Leibnizian scholars who have dealt with Heideggerian thought. In this text we propose the thesis that there is a certain convergence between the hermeneutic conception of philosophy (M. Heidegger) and some of Leibniz’s ideas. The result is that there are at least three ideas that, in different formulations, are shared by both philosophers: 1) there is no pure knowledge, knowledge is always circumstantial. This is expressed by Heidegger in the notion of "hermeneutic situation" and

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Malek, Abdul. "KEPLER – NEWTON – LEIBNIZ – HEGEL." JOURNAL OF ADVANCES IN PHYSICS 19 (September 15, 2021): 221–23. http://dx.doi.org/10.24297/jap.v19i.9106.

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Kepler’s Laws of planetary motion (following the Copernican revolution in cosmology), according to Leibniz and his follower Hegel, for the first-time in history discovered the keys to what Hegel called the absolute mechanics mediated by dialectical laws, which drives the celestial bodies, in opposition to finite mechanics in terrestrial Nature developed by mathematical and empirical sciences, but that are of very limited scope. Newton wrongly extended and imposed finite mechanics on the absolute mechanics of the cosmic bodies in the form of his Law of one-sided Universal Gravitational Attracti

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Lochmanová, Kateřina. "Inercialita v kontextu Leibnizovy korespondence s Clarkem." Teorie vědy / Theory of Science 42, no. 2 (2020): 201–29. http://dx.doi.org/10.46938/tv.2020.482.

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This study deals with a controversy between Leibniz and Clarke concerning the relativity of space. Although substantivalism, i.e. an approach treating space as a substance, is to be indicated as the main target of Leibniz’s attack, it has usually been replaced by Newtonian absolutism instead, as a proper opposition to Leibniz’s relationalism. However, such absolutism has not been defined ontologically, but dynamically, as if the difference between their conceptions consisted of a different approach to the inertiallity of motion. However, this would mean that while Leibniz intended to reduce al

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Marques, Edgar. "SOBRE A NECESSIDADE DA LIGAÇÃO DAS MÔNADAS A CORPOS EM LEIBNIZ." Síntese: Revista de Filosofia 32, no. 103 (2015): 169. http://dx.doi.org/10.20911/21769389v32n103p169-180/2005.

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Segundo a filosofia de Leibniz, substâncias simples imateriais – as mônadas – são os verdadeiros átomos metafísicos da natureza, possuindo os corpos, em função de serem compostos, um estatuto ontológico derivado e secundário. Entretanto, Leibniz afirma também que as mônadas, apesar de ontologicamente primárias, estão sempre ligadas a corpos. O objetivo do presente artigo é oferecer uma reconstrução conceitual das razões que sus- tentam, no interior da metafísica leibniziana, a tese de que não pode haver que não estejam ligadas a corpos.Abstract: According to Leibniz’s philosophy, simple immate

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Edamura, Shohei. "Inertia, Science, and Substantial Forms in Leibniz's Early Metaphysics." Review of Metaphysics 77, no. 3 (2024): 461–81. http://dx.doi.org/10.1353/rvm.2024.a922071.

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Abstract: Leibniz considered that there are substances in a body, each of which does not solely have a shape and size and can act spontaneously. Although he started to regard bodies as having inherent substantial forces in 1678–79, what exactly led him to suppose this is not obvious. The author aims to articulate Leibniz's most important motivation for "restoring" substantial forms. He first notes that Leibniz considered that every body tends to slow down because of its natural inertia. He then discusses that Leibniz had two arguments to postulate the existence of substantial forms, the first

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Mugnai, Massimo. "Leibniz o la morte di un difensore del "cristianesimo universale"." RIVISTA DI STORIA DELLA FILOSOFIA, no. 1 (February 2012): 141–52. http://dx.doi.org/10.3280/sf2012-001011.

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At death's door, Leibniz firmly refused to see a priest. This seems to be in strong contrast with the central role that he attributes to God in his philosophy and with his explicit acceptance of the Christian religion. Thus, the circumstances surrounding Leibniz's death, as related by some direct and indirect witnesses, provide an opportunity to examine the sincerity of Leibniz's position on religion. The final conclusion is that Leibniz believed in a religion broadly inspired by Christian principles but that he was not a particularly pious believer, which is fully in line with his own kind of

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Baker, Lynne Rudder. "Was Leibniz Entitled to Possible Worlds?" Canadian Journal of Philosophy 15, no. 1 (1985): 57–74. http://dx.doi.org/10.1080/00455091.1985.10716409.

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Leibniz has enjoyed a prominent place in the history of thought about possible worlds. I shall argue that on the leading interpretation of Leibniz's account of contingency - an ingenious interpretation with ample textual support - possible worlds may be invoked by Leibniz only on pain of inconsistency. Leibnizian contingency, as reconstructed in detail by Robert C. Sleigh, Jr., will be shown to preclude propositions with different truth-values in different possible worlds.

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Feeney, Thomas. "Leibniz’s Early Theodicy and its Unwelcome Implications." Leibniz Review 30 (2020): 1–28. http://dx.doi.org/10.5840/leibniz2020301.

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To explain why God is not the author of sin, despite grounding all features of the world, the early Leibniz marginalized the divine will and defined existence as harmony. These moves support each other. It is easier to nearly eliminate the divine will from creation if existence itself is something wholly intelligible, and easier to identify existence with an internal feature of the possibles if the divine will is not responsible for creation. Both moves, however, commit Leibniz to a necessitarianism that is stronger than what prominent interpreters such as Robert Sleigh and Mogens Lærke have f

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Lu, Jiachen. "Who Contributed More on Calculus? Newton or Leibniz?" Studies in Social Science & Humanities 2, no. 7 (2023): 22–25. http://dx.doi.org/10.56397/sssh.2023.07.04.

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Modern calculus is a strong tool in mathematical models and analysis. It is greatly applied in a variety of aspects including astrology, computer science, physics, business, etc. However, its origin has been debated between two great mathematicians from 18th century: Newton and Leibniz. Newton claimed to have invented calculus first, and had used this technique in some of his papers. However, no published records could prove his discovery. Leibniz published the first paper regarding the discovery of calculus “Nova Methodus pro Maximis et Minims” (New Method for the Greatest and the Least). New

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Favaretti Camposampiero, Matteo. "Leibniz’s Appropriation of Spinoza’s Argument against Mind-Body Causation." Leibniz Review 31 (2021): 35–57. http://dx.doi.org/10.5840/leibniz2021313.

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In a 1687 letter to Arnauld, Leibniz draws on an argument against mind-body causation that is reminiscent of one from Spinoza’s Ethics. According to this argument, mind-body causation is impossible because of the lack of proportion between thoughts and motions. This paper aims to shed light on Leibniz’s use of Spinoza’s argument by reconstructing both its internal structure and its development in Leibniz’s later works. In particular, the reconstruction focuses on the new version of this argument that Leibniz adopts against Stahl’s vitalism as well as on the change that this new version reveals

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Barth, Christian. "Leibniz on Phenomenal Consciousness." Vivarium 52, no. 3-4 (2014): 333–57. http://dx.doi.org/10.1163/15685349-12341280.

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The main aim of this paper is to show that we can extract an elaborate account of phenomenal consciousness from Leibniz’s (1646-1716) writings. Against a prevalent view, which attributes a higher-order reflection account of phenomenal consciousness to Leibniz, it is argued that we should understand Leibniz as holding a first-order conception of it. In this conception, the consciousness aspect of phenomenal consciousness is explained in terms of a specific type of attention. This type of attention, in turn, is accounted for in terms of cognitive appetites aiming at knowledge about a represented

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Bayuk, Dimitri A., and Olga B. Fedorova. "G.W. Leibniz: Sign and the Problem of Expression." Epistemology & Philosophy of Science 57, no. 1 (2020): 146–65. http://dx.doi.org/10.5840/eps202057112.

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The disciplinary differentiation of sciences attracted Leibniz’s attention for a long period of time. From nowadays prospects it looks very well grounded as soon as in Leibniz’s manuscripts a modern scholar finds clue ideas of any research field which would tempt him to consider Leibniz as one of the founders of this particular discipline. We argue that this is possible only in retrospection and would significantly distort the essence of Leibniz’s epistemology. Our approach implies, in contrary, the investigation of the Leibniz doctrine of signs on the background of the related philosophical p

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Lorczyk, Andrzej. "Inspiracje aksjologii Elzenberga. Monadologia bez Boga." Studia Philosophica Wratislaviensia 16, no. 4 (2021): 95–107. http://dx.doi.org/10.19195/1895-8001.16.4.6.

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The absence of references to Leibniz in almost all of Henryk Elzenberg’s writings is surprising, since his first strictly philosophical book was a treatise on Leibniz’s metaphysics. Referring to Elzenberg’s remarks on the sources of his own thinking and its dependence on others, I will aim at finding Leibnizian traces in Elzenberg’s philosophy. By signalling various clues related to Elzenberg’s and Leibniz’s way of philosophizing and community of beliefs, I will try to show that, although at first not obvious, the deepest trace of Leibniz and the work on his metaphysics can be found within Elz

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Siraj, Halim Al. "Leibniz's Influence on the Evolution of Fractional Calculus: Bridging Classical and Modern Perspectives." Global Research and Development Journals 9, no. 9 (2024): 1–12. http://dx.doi.org/10.70179/grdjev09i090012.

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The development of calculus marks one of the most pivotal milestones in the history of mathematics, with Gottfried Wilhelm Leibniz (1646–1716) being a key figure in its early advancement. This paper examines Leibniz's role in the development of fractional calculus, a field of mathematical analysis that extends the traditional concepts of differentiation and integration to non-integer orders. Although Leibniz did not fully develop fractional calculus, his ideas and notations laid an essential foundation for its future growth. This study delves into Leibniz's impact on fractional calculus, conne

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Palumbo, Margherita. "L’Accademie de Filles de qualité di Luise von Hohenzollern-Hechingen." Quellen und Forschungen aus italienischen Archiven und Bibliotheken 99, no. 1 (2019): 243–61. http://dx.doi.org/10.1515/qufiab-2019-0011.

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Zusammenfassung Luise von Hohenzollern-Hechingen übermittelte Gottfried Wilhelm Leibniz 1704 einen Plan zur Gründung einer interkonfessionellen Akademie in Deutschland, die sich der Erziehung junger Mädchen katholischer, lutherischer und kalvinistischer Konfession widmen sollte. Sowohl das Dokument als auch Leibnizʼ Antwort an die Fürstin sind im Leibniz-Nachlass der Gottfried Wilhelm Leibniz Bibliothek in Hannover nicht mehr erhalten. Im vatikanischen Geheimarchiv findet sich eine Fassung, die Luise vorab an Clemens XI. gesandt hatte; daraus geht ihre eigentliche Absicht hervor, die darin bes

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MALINK, MARKO, and ANUBAV VASUDEVAN. "THE LOGIC OF LEIBNIZ’S GENERALES INQUISITIONES DE ANALYSI NOTIONUM ET VERITATUM." Review of Symbolic Logic 9, no. 4 (2016): 686–751. http://dx.doi.org/10.1017/s1755020316000137.

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AbstractThe Generales Inquisitiones de Analysi Notionum et Veritatum is Leibniz’s most substantive work in the area of logic. Leibniz’s central aim in this treatise is to develop a symbolic calculus of terms that is capable of underwriting all valid modes of syllogistic and propositional reasoning. The present paper provides a systematic reconstruction of the calculus developed by Leibniz in the Generales Inquisitiones. We investigate the most significant logical features of this calculus and prove that it is both sound and complete with respect to a simple class of enriched Boolean algebras w

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Ariew, Roger. "Leibniz On the Unicorn and Various Other Curiosities." Early Science and Medicine 3, no. 4 (1998): 267–88. http://dx.doi.org/10.1163/157338298x00068.

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AbstractI discuss some of Leibniz's pronouncements about fringe phenomena__various monsters; talking dogs; genies and prophets; unicorns, glossopetrae, and other games of nature__in order to understand better Leibniz's views on science and the role these curiosities play in his plans for scientific academies and societies. However, given that Leibniz's sincerity has been called into question in twentieth-century secondary literature, I begin with a few historiographical remarks so as to situate these pronouncements within the Leibnizian corpus. What emerges is an image of Leibniz as a sober, c

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Ottaviani, Osvaldo. "The Young Leibniz and the Ontological Argument." Journal of Early Modern Studies 10, no. 1 (2021): 47–73. http://dx.doi.org/10.5840/jems20211013.

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Leibniz considered the Cartesian version of the ontological argument not as an inconsistent proof but only as an incomplete one: it requires a preliminary proof of possibility to show that the concept of ‘the most perfect being’ involves no contradiction. Leibniz raised this objection to Descartes’s proof already in 1676, then repeated it throughout his entire life. Before 1676, however, he suggested a more substantial objection to the Cartesian argument. I take into account a text written around 1671-72, in which Leibniz considers the Cartesian proof as a paralogism and a petition of principl

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Yogiswari, Krisna S. "Argumen Gottfried Wilhelm Leibniz terhadap Pembuktian Eksistensi Tuhan." Sanjiwani: Jurnal Filsafat 11, no. 1 (2020): 93. http://dx.doi.org/10.25078/sjf.v11i1.1536.

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<em>Gottfried Wilhelm Leibniz is a German philosopher who provides a comprehensive argument about the existence of God. Although Leibniz has made a mistake in thinking about God, the evidence of God's existence offered by him gives us an example and a strength to deepen our faith: Leibniz's courage is to deepen his faith and his strength to maintain God's existence. Also it seems that with evidence of harmony that had been built before, Leibniz fell into the trap of atheism implicitly because it denied the existence of a personal God and only relied on internal law. Regarding harmony tha

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Dong, Hao. "Law and Physics in Leibniz." Journal of the History of Philosophy 62, no. 1 (2024): 49–73. http://dx.doi.org/10.1353/hph.2024.a916711.

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abstract: In this paper I argue that there is a structural parallelism between law and physics in Leibniz since his early years, which has significant influence on the formation of his views. I start by examining Leibniz's early physical system and an analogy with juridical laws that he uses to explain the structure of physical laws. Then, I argue that this analogy stems from an envisioned parallelism between law and physics. Finally, I illustrate the significance of this legal-physical parallelism by arguing that it underlies some of Leibniz's mature views. Most importantly, I argue that the

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Costantini, Filippo. "Leibniz’s Argument Against Infinite Number." History of Philosophy and Logical Analysis 22, no. 1 (2019): 203–18. http://dx.doi.org/10.30965/26664275-02201012.

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This paper deals with Leibniz’s well-known reductio argument against the infinite number. I will show that while the argument is in itself valid, the assumption that Leibniz reduces to absurdity does not play a relevant role. The last paragraph of the paper reformulates the whole Leibnizian argument in plural terms (i.e. by means of a plural logic) to show that it is possible to derive the contradiction that Leibniz uses in his argument even in the absence of the premise that he refutes.

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Pąk, Karol. "Leibniz Series for π". Formalized Mathematics 24, № 4 (2016): 275–80. http://dx.doi.org/10.1515/forma-2016-0023.

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Summary In this article we prove the Leibniz series for π which states that $${\pi \over 4} = \sum\limits_{n = 0}^\infty {{{\left( { - 1} \right)^n } \over {2 \cdot n + 1}}.} $$ The formalization follows K. Knopp [8], [1] and [6]. Leibniz’s Series for Pi is item #26 from the “Formalizing 100 Theorems” list maintained by Freek Wiedijk at http://www.cs.ru.nl/F.Wiedijk/100/.

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Harmer, Adam. "Leibniz on Infinity and Theodicy." Leibniz Review 34 (2024): 13–42. https://doi.org/10.5840/leibniz2024343.

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Leibniz embraces the actual infinity of nature: both the world and every portion of it, including individual creatures, are infinite. Though Leibniz’s commitment to worlds within (and beyond) worlds ad infinitum engenders some of the most poetic aspects of his philosophical system, it also threatens to complicate central tenets of his theodicy project, including the pivotal notion of a best possible world. In this paper, I examine Leibniz’s conception of infinity, specifically in relation to his theodicy. I develop a novel distinction between what I call saturated and unsaturated infinities, w

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Horn, Charles Joshua. "Divine Obligations as Theodicy in Leibniz’s Jurisprudence and Metaphysical Theology." Religions 15, no. 8 (2024): 884. http://dx.doi.org/10.3390/rel15080884.

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Leibniz’s jurisprudence and theory of natural law, which began development as early as the 1660s, has implications for his mature theodicy. In this essay, it is shown that based on an analysis of a few key jurisprudential texts, the Nova Methodus (1666), the Elementa Juris Naturalis (1670–1671), and the Codex Juris Gentium Diplomaticus (1693), Leibniz developed the legal term ‘obligatio’ from Roman Law and the Spanish Jesuit traditions, but that his usage shifted at different stages of his life. Nevertheless, these views are compatible and provide a grounding for his philosophical optimism. It

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Secundant, Sergii. "Leibniz and Wolf: critical foundations of the idea of scientific revolution in philosophy." Sententiae 40, no. 1 (2021): 44–66. http://dx.doi.org/10.31649/sent40.01.044.

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This article reveals the critical content of the idea of scientific revolution in Wolff's philosophy and shows Leibniz's contribution to its formation. Although Wolff's goal was to reform the method of philosophizing on the model of Euclid's geometry, which was based on the Cartesian idea of achieving certainty by clarifying concepts, this clarification Wolff in the sense of Leibniz sees in such an analysis of concepts that would accurately establish a connection between them and show the possibility of the object that expresses this concept. Wolff sees the critical meaning of his method in th

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Johns, Christopher. "Leibniz and the Religion of the Mohammadans." Religions 15, no. 9 (2024): 1087. http://dx.doi.org/10.3390/rel15091087.

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Throughout his correspondence and writings, Leibniz made a number of passing references to the religion of the Mohammadans (Islam) and to several Islamic commentators. Recent literature on these references has placed them in the context of Leibniz’s political and historical interests that largely reflect his Eurocentric prejudices. The purpose of this paper is to extract a more detailed and systematic view of Leibniz’s knowledge of and interest in the religion, through Leibniz’s remarks on Islam in relation to Christian doctrines such as the Trinity and the Incarnation, through the commentary

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D'Agostino, Fred, and S. C. Brown. "Leibniz." Philosophical Quarterly 36, no. 142 (1986): 95. http://dx.doi.org/10.2307/2219316.

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Becker, Oskar, and Vincent Gérard. "Leibniz." Philosophie N° 136, no. 1 (2018): 11. http://dx.doi.org/10.3917/philo.136.0011.

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Heleno, José Manuel. "Leibniz." Intuitio 15, no. 1 (2022): e39835. http://dx.doi.org/10.15448/1983-4012.2022.1.39835.

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De acordo com Gottfried Wilhelm Leibniz para compreender as substâncias individuais devemos distanciar-nos e ver a totalidade. De facto, é preciso ver o quadro à distância conveniente para compreender a perfeição da totalidade e da singularidade. A possível saída do labirinto no qual a metafísica nos enredou, estimula o desejo de conhecer tudo e a certeza de que não há duas substâncias iguais. Totalidade e diferença; máxima totalidade e diferença máxima.

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Mugnai, Massimo. "Leibniz." Journal of Philosophy 107, no. 12 (2010): 664–68. http://dx.doi.org/10.5840/jphil20101071247.

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Murray, Michael J. "Leibniz." Faith and Philosophy 13, no. 3 (1996): 426–35. http://dx.doi.org/10.5840/faithphil199613338.

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Orio de Miguel, Bernardino. "Leibniz." Cultura, Vol. 32 (December 2, 2013): 51–78. http://dx.doi.org/10.4000/cultura.1970.

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Sleigh,, R. C. "Leibniz." Leibniz Society Review 4 (1994): 1–2. http://dx.doi.org/10.5840/leibniz1994410.

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Beeley, Philip. "Leibniz." Leibniz Society Review 5 (1995): 15–17. http://dx.doi.org/10.5840/leibniz1995517.

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