Summary : Leibniz defines the
monad as a simple substance, without a party. The existence of compound bodies
proves the existence of monads, since the existence of the compound proves the
existence of simple. Thus, “what are the true atoms of nature”
Analysis :
What
may look like the parts absolutely simple, monads?
In
fact, they have neither extension, nor figure. Indeed, the range being
divisible, extended bodies are not absolutely simple: the same, the figures are
divisible (can be cut, such as a triangle in half) and can characterize the
complex bodies.
Similarly,
monads can appear or disappear as suddenly (by creation or annihilation), for
point of dissolution to fear for a single body (body only can see their complex
parts to sever) or training ( one part being added to another to form a whole).
No
external movement comes assign a monad (again, due to their simplicity, the
movement consists mostly in a change in the arrangement of parts of them).
Thus, nothing can get into a monad. This leads to the idea famous “monads have
no windows through which something can enter or leave it.”
The
monad is for the time being as something unknown, not even as a kind of empty,
since it occupies a certain extent.
Leibniz
will then try to give content to the monad, without contradicting its
simplicity, it is perilous.
We
must, first, that “monads have some qualities, otherwise it would not even
beings.” It must also ensure that the compounds can be distinguished from each
other.
Finally,
it must also ensure that the monads can be distinguished from each other;
Leibniz referring here to his principle of indiscernibles, stated in his New
Essays following the principle of sufficient reason, according to which “there
has never in nature two beings are exactly like one another. ”
The
monads have no parts, but they have qualities.
On the
other hand, if no external movement does affect the monad is, she knows, like
all created internal movements, coming from an internal principle.
Finally,
it is that it is found “a plurality of conditions and reports, although there
may be no parties” are the perceptions.
The
Monad is soul. The simple substance that makes up the different body is the soul.
Indeed, the perception cannot be explained only from the physical or mechanical
body. This is the meaning of the famous passage: “By pretending there is a
machine whose structure makes think, feel, have perception, we can conceive it
enlarged so that we can enter it as a mill. And this granted, we will find by
visiting it on the inside that parts that push one another, and never enough to
explain a perception. ”
It may
also appoint such entelechies monads or souls, because they have a certain
perfection, as they are themselves sources of their internal (Aristotelian
entelechy is a term that refers to a being that has reached its end, So who has
attained a certain perfection).
Leibniz
notes the importance of memory, which is organizing perceptions, but we share
with animals (such as the beaten dog who runs away when he sees the stick with
which we are used to hit him).
But it
is by knowledge of the eternal truths of reason and necessary that man differs
from animals.
Two
principles guide our reasoning are: the contradiction (indeed contrary to true)
and that of sufficient reason: nothing happens without reason (or: there is a
reason for everything)
Leibniz
also distinguishes two types of truths: truths of reasoning and truths of fact.
The former are necessary (and their opposite is impossible), while the truths
of fact are contingent and their opposite is possible.
An
example: If A is B and B is C, A is C: is a truth of reasoning required.
However, “there is a cat in the garden” is a contingent truth is, because the
cat might not be there.
The
analysis is the process by which to uncover the ideas contained in the simple
necessary truths, forming and melting them. Thus the theorems of mathematics
can be reduced by analysis to definitions, axioms and requests.
Some
of these simple ideas can neither be defined nor demonstrated, because as first
principles, they are not based on anything but it is on them that everything
else is based: it is the same utterances (of the type: A = A, a cat is a cat)
“whose opposite contains an express contradiction” 1).
The
truths of fact, although contingent, also obey the principle of sufficient
reason. But the immense variety of things in nature that the analysis could be
boundless. This requires that “the last reason of things,” sufficient to
explain all, is out of the infinite series of things.
This
is a necessary substance, God.
So God
is achieved by the principle of sufficient reason in the Monadology of Leibniz.
The existence of God is based on this principle, “is sufficient reason for all
the details, there is only one God and that God is enough.”
He is
infinite, and the creatures derive their perfection of it, while they get their
imperfections in their own nature.
God is
the cause of all existence, but also species. Indeed, “God’s understanding is
the region of eternal truths, or ideas on which they depend.” For example, if
the sum of the angles of a triangle is always 180 degrees or 2 +2 = 4, it is
because God willed it so, and would have otherwise.
God is
a necessary and perfect essence, therefore, contains its existence. In other
words, he “just be possible to be present,” “God alone has the privilege to be
there, if possible.”
The
existence of God can be deduced a priori, that is to say, by simple reasoning,
without having to rely on the experience, such as that of a hypothetical
encounter with God. Its simple concept we can deduce its existence, “as nothing
can prevent the possibility of which encloses no bounds, no negation and
consequently no contradiction, this alone is enough to know that God exists a
priori.” Here are reminiscent of the ontological argument formulated by St.
Anselm and taken up by Descartes in the Meditations.
Nevertheless,
one can also infer its existence a posteriori, from the experimental
observation of the existence of contingent beings as are men or animals, “they
cannot have their reason being that in the necessary” .
Act is
the mark of perfection of the creatures, while suffer is the mark of their
imperfection. But the monad acts as it has distinct perceptions, and suffers,
as it has confused perceptions.
Monads
cannot act on each other (as we have seen, they are without doors or windows),
it is God who in the beginning of time has established the harmony of their
relationship.
An
infinity of universes are possible, but it cannot exist one. There must be a
reason that explains the choice of God to this world: he chose the best
possible world, because of his wisdom and goodness.
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