12774
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Without a substantial chain to link monads, they would just be coordinated dreams [Leibniz]
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Full Idea:
If that substantial chain [vinculum substantiale] for monads did not exist, all bodies, together with all of their qualities, would be nothing but well-founded phenomena, like a rainbow or an image in a mirror, continual dreams perfectly in agreement.
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From:
Gottfried Leibniz (Letters to Des Bosses [1715], 1712.02.05)
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A reaction:
[The first appearance, apparently, of the 'susbtantial chain' in his writings] I take this to be a hugely significant move, either a defeat for monads, or the arrival of common sense. Spiritual monads must unify things, so they can't just be 'parallel'.
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12777
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Monads do not make a unity unless a substantial chain is added to them [Leibniz]
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Full Idea:
Monads do not constitute a complete composite substance, since they make up, not something one per se, but only a mere aggregate, unless some substantial chain is added.
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From:
Gottfried Leibniz (Letters to Des Bosses [1715], 1712.05.26)
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A reaction:
This is the clearest statement in the Des Bosses letters of the need for something extra to unite monads. Since the main role of monads was to replace substances, which are only postulated to provide unity, this is rather a climb-down.
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12778
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There is active and passive power in the substantial chain and in the essence of a composite [Leibniz]
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Full Idea:
I do not say there is a chain midway between matter and form, but that the substantial form and primary matter of the composite, in the Scholastic sense (the primitive power, active and passive) are in the chain, and in the essence of the composite.
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From:
Gottfried Leibniz (Letters to Des Bosses [1715], 1716.05.29)
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A reaction:
Note that this implies an essence of primitive power, and not just a collection of all properties. This is the clearest account in these letters of the nature of the 'substantial chain' he has added to his monads.
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19347
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Substance needs independence, unity, and stability (for individuation); also it is a subject, for predicates [Perkins]
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Full Idea:
For individuation, substance needs three properties: independence, to separate it from other things; unity, to call it one thing, rather than an aggregate; and permanence or stability over time. Its other role is as subject for predicates.
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From:
Franklin Perkins (Leibniz: Guide for the Perplexed [2007], 3.1)
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A reaction:
Perkins is describing the Aristotelian view, which is taken up by Leibniz. 'Substance' is not a controversial idea, if we see that it only means that the world is full of 'things'. It is an unusual philosopher wholly totally denies that.
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12753
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A substantial bond of powers is needed to unite composites, in addition to monads [Leibniz]
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Full Idea:
Some realising thing must bring it about that composite substance contains something substantial besides monads, otherwise composites will be mere phenomena. The scholastics' active and passive powers are the substantial bond I am urging.
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From:
Gottfried Leibniz (Letters to Des Bosses [1715], 1716.01.13), quoted by Daniel Garber - Leibniz:Body,Substance,Monad 9
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A reaction:
[compressed] This appears to be a major retreat, in the last year of Leibniz's life, from the full monadology he had espoused. How do monads connect to matter, and thus unify it? He is returning to Aristotelian hylomorphism.
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12781
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A composite substance is a mere aggregate if its essence is just its parts [Leibniz]
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Full Idea:
An aggregate, but not a composite substance, is resolved into parts. A composite substance only needs the coming together of parts, but is not essentially constituted by them, otherwise it would be an aggregate.
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From:
Gottfried Leibniz (Letters to Des Bosses [1715], 1716.05.29)
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A reaction:
The point is that there is more to some things than there mere parts. Only some unifying principle, in addition to the mere parts, bestows a unity. Mereology is a limited activity if it has nothing to say about this issue.
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7903
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The six perfections are giving, morality, patience, vigour, meditation, and wisdom [Nagarjuna]
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Full Idea:
The six perfections are of giving, morality, patience, vigour, meditation, and wisdom.
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From:
Nagarjuna (Mahaprajnaparamitashastra [c.120], 88)
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A reaction:
What is 'morality', if giving is not part of it? I like patience and vigour being two of the virtues, which immediately implies an Aristotelian mean (which is always what is 'appropriate').
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