By Donald Rutherford
This is often the main up to date and entire interpretation of the philosophy of Gottfried Wilhelm Leibniz (1646-1716). between its different virtues, it makes enormous use of unpublished manuscript resources. The ebook seeks to illustrate the systematic solidarity of Leibniz's idea, during which theodicy, ethics, metaphysics and normal philosophy cohere. the main, underlying suggestion of the process is the perception of nature as an order designed by means of God to maximise the possibilities for the workout of cause.
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Additional info for Leibniz and the Rational Order of Nature
He further maintains, however, that this end is only realized as a consequence of God's choice of an optimal world order. Putting these two ideas together, we may conclude that God maximizes perfection by bringing into existence the greatest variety of things united by that order which renders possible their coexistence in a single world. The result is the creation of a world that at once contains the most perfection and the most harmony, or variety unified by order. This line of reasoning establishes a simple connection between the maximization of perfection and the maximization of harmony.
16. 17. 18. 19. 20. 21. 22. 23. THEODICY lible demonstrations; and as a consequence, all objections drawn from the course of things, in which we observe imperfections, are only based on false appearances" (GP VI 75/H 98). See the opening of his Resume of Metaphysics: "There is a reason in Nature why something exists rather than nothing. 45)See Theodicy §21; Causa Dei §§30-2; GP III 31. Leibniz links his account of metaphysical evil to Augustine's view of evil as a "privation of being" at Theodicy §§29-30, 378.
45)See Theodicy §21; Causa Dei §§30-2; GP III 31. Leibniz links his account of metaphysical evil to Augustine's view of evil as a "privation of being" at Theodicy §§29-30, 378. See Theodicy §20: "For we must consider that there is an original imperfection in the creature before sin, because the creature is limited in its essence; whence it follows that it cannot know all, and that it can deceive itself and commit other errors" (GP VI 115/H 135). Cf. 1 cannot go into all the details of Leibniz's account of the relationship among metaphysical, physical, and moral evil.