|
11946
|
Propensities are part of a situation, not part of the objects [Popper]
|
|
Full Idea:
Propensities should not be regarded as inherent in an object, such as a die or a penny, but should be regarded as inherent in a situation (of which, of course, the object was part).
|
|
From:
Karl Popper (A World of Propensities [1993], p.14), quoted by George Molnar - Powers 6.2
|
|
A reaction:
Molnar argues against this claim, and I agree with him. We can see why Popper might prefer this relational view, given that powers often only become apparent in unusual relational situations.
|
|
12699
|
A body would be endless disunited parts, if it did not have a unifying form or soul [Leibniz]
|
|
Full Idea:
Without soul or form of some kind, a body would have no being, because no part of it can be designated which does not in turn consist of more parts. Thus nothing could be designated in a body which could be called 'this thing', or a unity.
|
|
From:
Gottfried Leibniz (Conspectus libelli (book outline) [1678], A6.4.1988), quoted by Daniel Garber - Leibniz:Body,Substance,Monad 1
|
|
A reaction:
The locution 'soul or form' is disconcerting, and you have to spend some time with Leibniz to get the hang of it. The 'soul' is not intelligent, and is more like a source of action and response.
|
|
12700
|
Form or soul gives unity and duration; matter gives multiplicity and change [Leibniz]
|
|
Full Idea:
Substantial form, or soul, is the principle of unity and duration, matter is that of multiplicity and change
|
|
From:
Gottfried Leibniz (Conspectus libelli (book outline) [1678], A6.4.1398-9), quoted by Daniel Garber - Leibniz:Body,Substance,Monad 2
|
|
A reaction:
Leibniz was a fan of the unfashionable Aristotle, and tried to put a spin on his views consonant with contemporary Hobbesian mechanistic views. Oddly, he likes the idea that 'form' is indestructable, which I don't understand.
|
|
12736
|
If we understand God and his choices, we have a priori knowledge of contingent truths [Leibniz, by Garber]
|
|
Full Idea:
Insofar as we have some insight into how God chooses, we can know a priori the laws of nature that God chooses for this best of all possible worlds. In this way, it is possible to have genuine a priori knowledge of contingent truths.
|
|
From:
report of Gottfried Leibniz (Conspectus libelli (book outline) [1678], A6.4.1998-9) by Daniel Garber - Leibniz:Body,Substance,Monad 6
|
|
A reaction:
I think it would be doubtful whether our knowledge of God's choosings would count as a priori. How do we discover them? Ah! We derive God from the ontological argument, and his choosings from the divine perfection implied thereby.
|