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.
|
18892
|
Suppose a world where I'm from different gametes; add my gametes; which one is more me? [McGinn]
|
|
Full Idea:
It seems essential that you come from your gametes. Suppose (for reductio) that I come from Nixon's actual gametes. Now add my actual gametes to that possible world, and suppose they become an adult. Which has the stronger title to be me?
|
|
From:
Colin McGinn (On the Necessity of Origin [1976], p.132), quoted by Nathan Salmon - Reference and Essence (1st edn) 7.25.5
|
|
A reaction:
[See Nathan Salmon 1981:209] Feels like the Ship of Theseus. You say 'that's Theseus Ship', until the rival ship appears around the headland. Confusion. If Nixon's gametes can produce McGinn, the second gametes could produce a Nixon! Then what?
|
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.
|