|
19335
|
Reasonings have a natural ordering in God's understanding, but only a temporal order in ours [Leibniz]
|
|
Full Idea:
All reasonings are eminent in God, and they preserve an order among themselves in his understanding as well as in ours; but for him this is just an order and a priority of nature, whereas for us there is a priority of time.
|
|
From:
Gottfried Leibniz (The Theodicy [1710], p.192), quoted by Franklin Perkins - Leibniz: Guide for the Perplexed 2.III
|
|
A reaction:
This view is found in Frege, and seems to be the hallmark of rationalist philosophy. There is an apriori assumption that reality has a rational order, so that pure reason is a tool for grasping it. Lewis's 'mosaic' of experiences has no order.
|
|
19367
|
Saying we must will whatever we decide to will leads to an infinite regress [Leibniz]
|
|
Full Idea:
As for volition itself, to say that it is the object of free will is incorrect. We will to act, strictly speaking, and we do not will to will, else we should still say we will to have the will to will, and that would go on to infinity.
|
|
From:
Gottfried Leibniz (The Theodicy [1710], p.151), quoted by Franklin Perkins - Leibniz: Guide for the Perplexed 4.IV
|
|
A reaction:
This strikes me as an elementary difficulty which most fans of free will appear to evade. Thoughts just arise in us, and some of them are volitions. We can say there is then a 'gap' (Searle) where we choose, but what happens in the gap?
|
|
19351
|
Perfections of soul subordinate the body, but imperfections of soul submit to the body [Leibniz]
|
|
Full Idea:
Insofar as the soul has perfection ...God has accommodated the body to the soul, and has arranged beforehand that the body is impelled to execute its orders. Insofar as it is imperfect and confused, God accommodates soul to body, swayed by passions.
|
|
From:
Gottfried Leibniz (The Theodicy [1710], p.159), quoted by Franklin Perkins - Leibniz: Guide for the Perplexed 3.IV
|
|
A reaction:
Perkins says this is the nearest Leibniz gets to the idea of interaction between body and soul. Perfection and confusion are on a continuum for Leibniz. With such speculations I always wonder how these things can be known. How perfect is my mind?
|
|
7388
|
McGinn invites surrender, by saying it is hopeless trying to imagine conscious machines [Dennett on McGinn]
|
|
Full Idea:
McGinn invites his readers to join him in surrender: It's just impossible to imagine how software could make a conscious robot. Don't even try, he says. Other philosophical experiments (involving China) "work" by dissuading readers from imagining.
|
|
From:
comment on Colin McGinn (The Problem of Consciousness [1991]) by Daniel C. Dennett - Consciousness Explained 14.1
|
|
A reaction:
I agree with Dennett. If you don't try to imagine how robots might do it, you are also denied the right to try to imagine how brains might manage it. Admittedly this is hard, but good imagination needs study, effort, discussion, time, information...
|
|
6951
|
Ordinary rationality is conservative, starting from where your beliefs currently are [Harman]
|
|
Full Idea:
Ordinary rationality is generally conservative, in the sense that you start from where you are, with your present beliefs and intentions.
|
|
From:
Gilbert Harman (Rationality [1995], 1.3)
|
|
A reaction:
This stands opposed to the Cartesian or philosophers' rationality, which requires that (where possible) everything be proved from scratch. Harman seems right, that the normal onus of proof is on changing beliefs, rather proving you should retain them.
|
|
19346
|
Most people facing death would happily re-live a similar life, with just a bit of variety [Leibniz]
|
|
Full Idea:
I believe there would be few persons who, being at the point of death, were not content to take up life again, on condition of passing through the same amount of good and evil, provided that it were not the same kind.
|
|
From:
Gottfried Leibniz (The Theodicy [1710], p.130), quoted by Franklin Perkins - Leibniz: Guide for the Perplexed 2.IV
|
|
A reaction:
Nice challenge. People who refuse the offer are not necessarily suicidal. He's probably right, but Leibniz doesn't recognise the factor of boredom. Look up the suicide note of the actor George Sanders! One life may be enough.
|
|
19340
|
Metaphysical evil is imperfection; physical evil is suffering; moral evil is sin [Leibniz]
|
|
Full Idea:
Evil may be taken metaphysically, physically, and morally. Metaphysical evil consists in mere imperfection, physical evil is suffering, and moral evil is sin.
|
|
From:
Gottfried Leibniz (The Theodicy [1710], p.136), quoted by Franklin Perkins - Leibniz: Guide for the Perplexed 2.IV
|
|
A reaction:
There seem to be plenty of imperfections in the world which don't look like evil. Or do you only declare it to be an imperfection because it seems to be evil (by some other standard)? Human evil comes from ignorance, so metaphysical explains moral.
|
|
19327
|
The intelligent cause must be unique and all-perfect, to handle all the interconnected possibilities [Leibniz]
|
|
Full Idea:
The intelligent cause ought to be infinite in all ways, and absolutely perfect in power, in wisdom, and in goodness, since it relates to all that which is possible. Also, since all is connected together, there is no ground for admitting more than one.
|
|
From:
Gottfried Leibniz (The Theodicy [1710], p.128), quoted by Franklin Perkins - Leibniz: Guide for the Perplexed 2.II
|
|
A reaction:
Notice that Leibniz's possible worlds seem to be all connected together, unlike David Lewis's worlds, which are discrete. Personally I suspect that all perfections will lead to contradiction, though Leibniz strongly argues against it.
|
|
19330
|
If justice is arbitrary, or fixed but not observed, or not human justice, this undermines God [Leibniz]
|
|
Full Idea:
The three dogmas (1) that the nature of justice is arbitrary, (2) it is fixed, but not certain God will observe it, or (3) the justice we know is not that which God observes, destroy our confidence in the love of God.
|
|
From:
Gottfried Leibniz (The Theodicy [1710], p.237), quoted by Franklin Perkins - Leibniz: Guide for the Perplexed 2.III
|
|
A reaction:
Leibniz proceeds to carefully refute these three responses to the dilemma about how justice relates to God.
|
|
19329
|
The laws of physics are wonderful evidence of an intelligent and free being [Leibniz]
|
|
Full Idea:
These admirable laws [of physics] are wonderful evidence of an intelligent and free being, as opposed to the system of absolute and brute necessity, advocated by Strato and Spinoza.
|
|
From:
Gottfried Leibniz (The Theodicy [1710], p.332), quoted by Franklin Perkins - Leibniz: Guide for the Perplexed 2.II
|
|
A reaction:
Note the swipe at Spinoza. Leibniz defends the absolute necessities residing in God, but is too polite to call those 'brute', though personally I can't see the difference. But he says the laws arise from 'perfection and order', not from God's necessity.
|
|
19337
|
How can an all-good, wise and powerful being allow evil, sin and apparent injustice? [Leibniz]
|
|
Full Idea:
There is this question of natural theology, how a sole Principle, all-good, all-wise and all-powerful, has been able to admit evil, and especially to permit sin, and how it could resolve to make the wicked often happy and the good unhappy?
|
|
From:
Gottfried Leibniz (The Theodicy [1710], p.098), quoted by Franklin Perkins - Leibniz: Guide for the Perplexed 2.IV
|
|
A reaction:
His answer is, roughly, that there is an unavoidable trade-off, which humans cannot fully understand. Personally I would say that if there is a God, the evidence for his benevolence towards humanity is not encouraging.
|
|
19345
|
Being confident of God's goodness, we disregard the apparent local evils in the visible world [Leibniz]
|
|
Full Idea:
Being made confident by demonstrations of the goodness and the justice of God, we disregard the appearances of harshness and justice which we see in this small portion of his Kingdom that is exposed to our gaze.
|
|
From:
Gottfried Leibniz (The Theodicy [1710], p.120), quoted by Franklin Perkins - Leibniz: Guide for the Perplexed 2.IV
|
|
A reaction:
Hm. If this locality is full of evils, and the rest of it is much better, how come we are stuck in this miserable corner of things? God is obliged to compromise, but did he select us to get the worst of it?
|