Philosophical Writings of Wilhelm Leibniz - Essay Example

Introduction The thrust of this writing is to try to capture the diverse life of Gottfried Wilhelm Leibniz, German metaphysicist and philosopher. Historical sources don't clearly assert that Leibniz was eclectic. But, his range of works touched upon many disciplines; each a profession in its own right. One thing is clear. He left multiple legacies that will be felt by mankind throughout its foreseeable future. Among them, Leibniz was a forerunner of wave particle theory. And in 1676 (Haselhurst and Howie, 1998-2007. "Philosophy - On Love of Wisdom from Truth & Reality") he discovered and developed Differential Calculus independently of Sir Isaac Newton whose work in calculus slightly preceded Leibniz. Mathematicians still use Leibniz's notations and symbols as standards. (Burnham, 2001) This paper also discusses his philosophical writings which span decades. Background Leibniz was a child prodigy. According to differing sources, his father was a metaphysicist and/or a professor of moral philosophy. Regardless, as a true Renaissance man, Gottfried matured into both and many other things too. He studied law and religion. He sought a way to unite Roman Catholics and Protestants by means of a new Christian theology. He proficiently spoke Latin and Greek before his teen years, and later learned Hebrew. (Speck and Reilly, 1998-2007) Of course, he was a mathematician of the highest capability in his times. A stigma came with his invention (discovery and development) of calculus. His work came quickly on the heels of Sir Isaac Newton's work founding calculus. In scholarly circles there were significant conflicting claims about who deserved credit for fathering the new field of math. Factions of supporters for both great men wanted their man to have sole plaudits. Some accounts of history say this contentiousness stunted the progress of advanced mathematics for almost a century. (Burnham, 2001. see "1. Life" 3) However, Leibniz's works in logic, ethics, morality, truth, reason and theology are the main focus here. They intertwined into a core philosophy that culminates in goodness; more specifically, God's goodness. Leibniz has three main writings dwelling on the essence and marriage of these diverse but related topics. Scholars have pulled them together. They are: - "Philosophical Investigations" (1670), found on the internet citing Leibniz's quotes by number and page - "Theodicy" (1710), a study of good and evil, wrestling with the Question of Evil - "Monadology, Monad" (1714), alludes to 'wave particles' by propounding "connectivity" of all things Leibniz didn't actually publish until very late in his life, 1710 and 1714. Many of his profound concepts have been culled from letters and other documents. He was a "deep thinker" by the standards of any era. He connected the physical "real world" with the metaphysical. Many of his ideas would be incomprehensible to most people today. Those able to stay abreast would be quite challenged on both philosophical and scientific levels of thought. A culture of admiring and critically appraising philosophers, ethicists and moralists pore over and through Leibniz's ideas. Physical scientists have expanded upon his inferences and surmising (combined with those of others, as well) on the composition of the universe. Progenitor of Wave Theory - A Physical Sphere It wasn't called Wave Theory in 1700. But, Leibniz intuited that all matter is somehow connected. He gave credit and responsibility to God. Since then, standing on the "connectivity" concept, physicists have arrived at Wave Structure Matter (WSM). (Haselhurst and Howie, 1998-2007. "Philosophy") The gist of WSM is that waves [of connectivity] course through space between all things that humankind perceives to be separate objects. Leibniz was a stout proponent of such connectivity. Without the technology to delve deeper into finding physical proof, he rationalized a system of thought that was largely based on an a priori rationale about the metaphysical. Since then, physicists, with technological advantages that are far superior to the 1700s, have been working toward converting Leibniz's rationale into a posteriori. They have since determined that WSM is real. The substantive rationale they've derived -that was beyond the grasp of technology in Leibniz's days, but not his thought process- goes something like this according to Geoff Haselhurst. (1998-2007, "Does the Most Simple Science Theory of Reality Work") "What one thing must we remove if we are to imagine nothing existing" Well it cannot be matter or mind or time, because we can remove all of those things and there would still be empty space. However, it is impossible to imagine matter, mind or time existing without Space (and this is never experienced). From this most simple foundation of Space as the one substance that exists we can then deduce that it must be infinite (not bounded by another substance), eternal (not created by another substance) and continuous (not made of parts). As Aristotle wrote; This shows us two things: you cannot have parts of the infinite and the infinite is indivisible. This reasoning sprung, at least partially, from Leibniz who wrote (1670, Philosophical Investigations): Reality cannot be found except in One single source, because of the interconnection of all things with one another. ... I do not conceive of any reality at all as without genuine unity. ... I maintain also that substances, whether material or immaterial, cannot be conceived in their bare essence without any activity, activity being of the essence of substance in general. Leibniz fathomed the physical world and metaphysical substance ("Unity") of the infinite universe. He saw the finite observable world within infinite space -- which means the [local] finite interacts with ALL other matter. He proffered "Monadology" to expound further. The root word is "monad" (Greek). It means "one" as in indivisible. (Burnham, "8. Substance as Monad") While Leibniz postulated the "unity" or "connectivity" of all things, his successors have since arrived at the model of Standing Wave Structure Matter that gives substance to the theory. Imagine from where you are now that waves radiate, propagate or exist from you in all directions. Think 3-dimensional; above, below, behind, in-front, left, right, and all possible oblique radii emanating from you, your physical sphere. Those waves connect to (or 'shake hands with') whatever is adjacent to you, which is also sending out waves. It's a continuum of waves, coming and going in all directions, all possible tangents, all of the time. Everything that is, is connected by waves that course through and traverse along all lines in the monad. The monad is everything and indivisible. It's an abstract concept for people who consider themselves individuals and prize individuality. But, refer back to Haselhurst's quote regarding the persistence of infinite Space where we exist and so, thusly, we are part of it. That same webpage has many of Leibniz's quotes which further open perceptive and discerning minds to pave the way for grasping "Monadology". http://www.spaceandmotion.com/Philosophy-Gottfried-Leibniz-Philosopher.htm From the Physical Sphere to the Metaphysic Sphere Through his life, Leibniz championed belief in God (the "Unity" or the "Source" or the "One"). He explained connectivity as being possible only because of God. Leibniz asserted that one point within the monad could not directly cause another point to act. However, he cited an exception: It's possible only through God's grace or divine will or felicity. One point is felt by another point by what can today call "ripple effect," speculated Leibniz. Rather than directly impinging on adjacent points within the monad, an apt metaphor is like bumper boats with fat donut-shaped cushions floating on a pond. Contact is soft. This is attenuating effect of God's magnanimous beneficence. Leibniz said this is true throughout all creation. God's goodness reigns supreme throughout infinite space and all (re: Monadology) residing there. (Youpa, 2004) This philosophy of good [cosmic] ethics and universal morality had plusses and minuses. It was accepted and challenged. Both now and in the 1700s, the presence of persistent, pestilent evil is obvious. Some argued that evil is not perfection. God is perfection. God made creation and all therein. So, why is there evil in all its heinous imperfection In younger years, this was a bit of a conundrum after reviewing Leibniz's earlier writings on the matter. As all youthful ideals fly high, Leibniz opposed evil for its attacks on perfection and good ideals. "Theodicy" addressed the pervasiveness of "The Problems of Evil". (Murray, 1998) There is a distinction between Leibniz's 1700s and modern man in 2008. Leibniz didn't face widespread atheism. Today's believers in God do. The argument is basically the same, but the 2008 argument is more intense and/or aggressively hostile. It states that if evil exists and God creates everything, then God creates evil. In the 1700s that questioned the holiness of God. Today, it strongly impugns God's character and casts aspersions and doubts on His existence. Challengers jump to the conclusion that God causes evil, and blame Him. Leibniz employed, diligently, logic to rationalize through this timeless paradox. The doubter/unbeliever argument claimed (and still claims today) that God has humankind on a less-than-perfect world. Existence of evil proves it. Human misery proves it. To simplify (perhaps oversimplify), Leibniz counterchallenges that humankind has not the mind of God and thus cannot possibly think like God or know His thoughts. Maybe life on Earth is as perfect as it must be for ALL inhabitants of God's universe. The greatest possible good, or perfection, is thus attained to achieve maximum reach. Leibniz had litmus test criterion to ward off those who presume to know God's thoughts. To try to determine how God might possibly judge the best possible good for the greatest benefit of His creations overall, Leibniz proposed the following criteria that God might use. 1) The best world is the one which maximizes happiness (i.e., virtue) of rational beings. 2) The best world is the one which maximizes the "quantity of essence." 3) The best world is the one which yields the greatest variety of phenomena governed by the simplest set of laws. (Murray, 1998. See subsection entitled "The Underachiever Problem," 12.) These counterbalanced the following standard fare postures that were and are invoked to challenge God's holiness. 1) If God were all-powerful, all-knowing, and all-good, then this world would be the best possible world. 2) But surely this world is not the best possible world. 3) Thus, God is not all-powerful, all-knowing, and all-good. The full logic of both sides of this debate is at: http://plato.stanford.edu/entries/leibniz-evil/ But the point at hand is that this sets up Leibniz's philosophy on good ethics and good morality, and his "theory of good", so to speak, as cited in an analysis of his works. (Youpa, 2004) Goodness & Harmony, Virtue & Piety toward a Sphere of Perfection Leibniz held that God sets the standard for good. He further held that all [sentient] life should aspire to, imitate, strive for and emulate His supreme goodness. If humankind can make goodness its all-permeating reality, then perfection is as close as can be attained in the physical world. The analysis states that Leibniz holds humankind to a standard such that it should know better. Why Because, if people perceive happiness, discern harmony, see the reason behind order, and appreciate beauty, then they can embrace higher values. They could and should promote virtues like these. Humankind is a thinking species. It gains knowledge. Knowledge unifies; gives minds something to do. Conversely, no minds means no knowledge. Leibniz rightly concludes that total mindlessness is not humankind's fate in God's creation. Youpa's analysis proffers a "theory of good" to substantiate these ideas. The following table briefly charts the analysis. theory of good negative counterbalances 1. Platonism - good is coextensive with reality of being a. metaphysical good -> reality b. moral good -> virtue c. physical good -> pleasure 1. Platonism a. evil privation of reality; a state of non-being b. moral evil of sin or vice c. physical evil of pain 2. Perfectionism - perfect yourself a. metaphysical -> harmony per principles of general order b. moral -> development of characteristic moral goodness 2. Perfectionism a. proponent of chaos b. antithesis of moral goodness 3. Hedonism - maximum good is pleasurable a. intellectual pleasure perception of perfection, lasting knowledge of fundamental order of reality b. sensual pleasure fleeting, deceptive and transitory confused perception of perfection (i.e., misperceiving imperfection as possible perfection) 3. Hedonism a. intellectual dishonesty, disingenuous b. addiction to sensuality, physical whims, lust Throttle these desires by employing reason, intellectual discipline, and by not succumbing to physical lusts and pure hedonism. The charted ideas comprise what is termed "Leibniz's 'natural law' doctrine" in Youpa's analysis. It says Leibniz believed that [cosmic, universal] justice is built-in and automatic rather than imposed or decreed by God. Justice follows certain rules of equality that are built into the immutable nature of things and divine ideas. Justice is charity. Leibniz supports his view that 'justice is the charity of wise men' with three legs; 1) conservation of peace, or, hurt no one, 2) gratitude and charitable donation, equity and promoting happiness, or, to give each his [just] due, and 3) to be pious, live honorably - do so in physical life with eyes looking toward immortal soul. Acknowledged is the corporeal reality that Piety is difficult because evil deeds often go unpunished in temporal life. It's easy to not be pious in a world where wickedness is its own reward and/or unjustly begets loot. Thus, "doing the right thing" is an ongoing challenge to those who try to live lives of "spiritual disposition" per the Common Concept of Justice. Taking the next step in Leibniz's tenet that "justice is the charity of wise men," his logical extension is that virtue is the habit of acting wisely, according to wisdom. And, Justice is the supreme virtue containing all other virtues. God is the personification of this. His justice and virtue course throughout all creation. Love and happiness, orderliness and perfection are experiences brought by His justice and virtue. Humankind also attains felicity and pleasure from all this goodness. And a higher type of love is "disinterested love" whereby a person does good for the sake of doing it, not for a reward, but because the good feeling experienced by doing good is its own reward. (This is akin to: "Do random acts of kindness. Do the right thing when nobody is looking.") True happiness is the lasting taste of pleasure, and it can originate from witnessing the perfection of others. These are higher values in Leibniz's metaphysical sphere where God is perfect, benevolent, and extends grace. Conclusion Gottfried Wilhelm Leibniz touted timeless principles. He merged the finite physical sphere into the infinite metaphysical sphere. His upbringing by a religious mother (his father died when he was only six years old) and teaching himself prodigiously from his father's library of philosophical books about good ethics and righteous morality had a profound, life-long effect on him. His forays into so many intellectual pursuits left a vast legacy on multiple planes of knowledge. Scholars are still mining the value of Leibniz's pearls of wisdom. Humankind can best benefit by passing them on to posterity ad infinitum. Bibliographical References Burnham, Douglas (Stratfordshire University). "Gottfried Wilhelm Leibniz (1646-1716) Metaphysics". April 17, 2001. The Internet Encyclopedia of Philosophy. Revised on June 28, 2005. Accessed on May 13, 2008. http://www.iep.utm.edu/l/leib-met.htm#SH8b Haselhurst, Geoff, and Howie, Karene. "On Truth & Reality [page main title] - The Spherical Standing Wave Structure of Matter (WSM) in Space [page subtitle] - Does the Most Simple Science Theory of Reality Work" [article title] 1997-2008. SpaceAndMotion.com. Last modified May 2007. Accessed on May 13, 2008. http://www.spaceandmotion.com/Most-Simple-Scientific-Theory-Reality.htm Haselhurst, Geoff, and Howie, Karene. "On Truth & Reality [page main title] - The Spherical Standing Wave Structure of Matter (WSM) in Space [page subtitle] - Philosophy On Love of Wisdom from Truth & Reality" [article title] 1997-2008. SpaceAndMotion.com. Last modified unknown. Accessed on May 13, 2008. (NOTE: Has many quotes from Gottfried Wilhelm Leibniz writing entitled "Philosophical Investigations". 1670) http://www.spaceandmotion.com/Philosophy-Gottfried-Leibniz-Philosopher.htm Murray, Michael. "Leibniz on the Problem of Evil". Stanford Encyclopedia of Philosophy. January 4, 1998. Plato.Stanford.edu. Last modified March 16, 2005. Accessed on May 13, 2008. http://plato.stanford.edu/entries/leibniz-evil/ Speck, Hendrik, and Reilly, Mark. "Gottfried Wilhelm Leibniz [main title] - Biography (1646-1716) [subtitle]". The European Graduate School. 1997-2008. Last modified unknown. Accessed on May 13, 2008. http://www.egs.edu/resources/leibniz.html Youpa, Andrew. "Leibniz's Ethics". Stanford Encyclopedia of Philosophy. August 26, 2004. Plato.Stanford.edu. Last substantive revision on October 12, 2004. Accessed on May 13, 2008. http://plato.stanford.edu/entries/leibniz-ethics/ Read More