戈特弗里德·威廉·莱布尼茨
世界由无数简单的、类似心灵的单元构成，没有什么事情的发生没有理由，而上帝选择了一切可能世界中最好的一个。
定位
博学者：单子、前定和谐，以及“一切可能世界中最好的世界”。
核心思想
- 单子论
- 充足理由律
- 一切可能世界中最好的世界
影响
受影响于 11
孔子
受其影响 ✓
Leibniz read Confucius in the Jesuit Latin version Confucius Sinarum Philosophus (1687) and in Novissima Sinica (1697) praised Chinese practical and civil philosophy. G. W. Leibniz, Novissima Sinica (1697), preface; P. Couplet et al., Confucius Sinarum Philosophus (1687); D. E. Mungello, Leibniz and Confucianism: The Search for Accord (1977)
依据: 亦见于 Wikidata · Wikidata
孔子 › 相传 公元前551—前479年
柏拉图
受其影响 ✓
Leibniz paraphrased Plato’s Phaedo and Theaetetus (1676) and, defending innate ideas against Locke, called his own system closer to Plato’s (New Essays, written 1704). G. W. Leibniz, paraphrases of Phaedo and Theaetetus (Paris, 1676; Akademie-Ausgabe VI.3); Nouveaux essais sur l’entendement humain (written 1704, publ. 1765), preface
柏拉图 › 公元前428—前348年
亚里士多德
受其影响 ✓
Leibniz rehabilitated Aristotle’s substantial forms against the mechanists in the Discourse on Metaphysics (1686) and later called his simple substances ‘entelechies’ (Monadology, 1714). G. W. Leibniz, Discours de métaphysique (1686); Monadologie (1714); SEP “Gottfried Wilhelm Leibniz”
亚里士多德 › 公元前384—前322年
迈蒙尼德
受其影响 ✓
Leibniz excerpted and annotated Buxtorf’s Latin translation of Maimonides’ Guide, remarking that it was more philosophical than he had expected, and cited its reckoning of good and evil (Guide III.12) in the Theodicy (1710, §§262–263). Leibniz, notes on Doctor perplexorum (between 1677 and 1691), A VI 4, 2484–2497; Theodicy (1710), §§262–263; L. Strickland, Leibniz’ Anthology of Maimonides’ Guide (2022)
迈蒙尼德 › 1138–1204
托马斯·霍布斯
受其影响 ✓
The young Leibniz wrote to Hobbes in 1670 and built his early physics on Hobbes’ conatus, the beginning of motion (Theory of Abstract Motion, 1671). G. W. Leibniz, letter to T. Hobbes (1670); Theoria motus abstracti (1671); SEP “Leibniz’s Philosophy of Physics”
依据: 亦见于 Wikidata · Wikidata
托马斯·霍布斯 › 1588–1679
尼古拉·马勒伯朗士
受其影响 ✓
Leibniz, who met Malebranche in Paris in 1675, agreed that created substances do not act on one another, but replaced occasional causes by pre-established harmony (New System, 1695). G. W. Leibniz, Système nouveau de la nature (Journal des savants, 1695); M. R. Antognazza, Leibniz: An Intellectual Biography (2009); SEP “Gottfried Wilhelm Leibniz”
依据: 亦见于 Wikidata · Wikidata
尼古拉·马勒伯朗士 › 1638–1715
显示全部 (11)收起
朱熹
受其影响 存在争议
In his Discourse on the Natural Theology of the Chinese (1716) Leibniz likened Zhu Xi’s li to God; he knew it only from missionaries, and influence is disputed. G. W. Leibniz, Discours sur la théologie naturelle des Chinois (letter to N. Remond, 1716); N. Longobardi, Traité sur quelques points de la religion des Chinois (1701); D. E. Mungello, Leibniz and Confucianism (1977)
依据: AI 草稿
朱熹 › 1130–1200
拉蒙·柳利
洛伦佐·瓦拉
受其影响
At the end of the Theodicy (1710) Leibniz retold Valla’s dialogue On Free Will and continued its fable to reconcile divine foreknowledge with human freedom. G. W. Leibniz, Essais de Théodicée (1710); L. Valla, De libero arbitrio; SEP “Lorenzo Valla”
依据: AI 草稿
洛伦佐·瓦拉 › 约1407–1457年
弗朗西斯科·苏亚雷斯
受其影响 ✓
Leibniz recalled reading scholastics such as Suárez in his youth; his dissertation On the Principle of Individuation (1663) defended, with Suárez, individuation by the whole entity. G. W. Leibniz, Disputatio metaphysica de principio individui (1663); Vita Leibnitii a se ipso breviter delineata; SEP “Francisco Suárez”
弗朗西斯科·苏亚雷斯 › 1548–1617
安妮·康韦
受其影响
Leibniz, who knew her Principles (1690) through van Helmont, wrote in 1697 that his views came ‘somewhat close’ to Conway’s; how far she shaped him is debated. G. W. Leibniz, letter to T. Burnett (1697); A. Conway, Principia philosophiae antiquissimae et recentissimae (1690); SEP “Anne Conway”
依据: AI 草稿
安妮·康韦 › 1631–1679
影响了 14
克里斯蒂安·沃尔夫
影响了 ✓
Wolff built his German Metaphysics (1720) on Leibniz’s principles of contradiction and sufficient reason, but accepted pre-established harmony only as the most probable hypothesis. C. Wolff, Vernünfftige Gedancken von Gott, der Welt und der Seele des Menschen (1720); Leibniz–Wolff correspondence (1704–1716), ed. C. I. Gerhardt (1860); SEP “Christian Wolff”
克里斯蒂安·沃尔夫 › 1679–1754
埃米莉·迪·夏特莱
影响了 ✓
In the Institutions de physique (1740) Du Châtelet grounded Newtonian physics on Leibniz’s principles of contradiction and sufficient reason and defended his measure of living force. É. Du Châtelet, Institutions de physique (1740; 2nd ed. 1742); SEP “Émilie Du Châtelet”
依据: 亦见于 Wikidata · Wikidata
埃米莉·迪·夏特莱 › 1706–1749
摩西·门德尔松
影响了 ✓
Mendelssohn defended Leibniz’s metaphysics; in Pope a Metaphysician! (1755, with Lessing) he set Leibniz’s optimism apart from the poetic optimism of Pope’s Essay on Man. M. Mendelssohn and G. E. Lessing, Pope ein Metaphysiker! (1755); SEP “Moses Mendelssohn”
依据: 亦见于 Wikidata · Wikidata
摩西·门德尔松 › 1729–1786
伯特兰·罗素
影响了 ✓
Russell argued that Leibniz’s metaphysics follows from a few logical premises, above all the subject–predicate doctrine of propositions (A Critical Exposition of the Philosophy of Leibniz, 1900). B. Russell, A Critical Exposition of the Philosophy of Leibniz (1900); SEP “Bertrand Russell”; SEP “Gottfried Wilhelm Leibniz”
伯特兰·罗素 › 1872–1970
马丁·海德格尔
影响了
Heidegger took Leibniz’s principle of sufficient reason as a guide to the question of ground, from his logic lectures of 1928 to Der Satz vom Grund (1957). M. Heidegger, Metaphysische Anfangsgründe der Logik im Ausgang von Leibniz (lectures 1928, GA 26); Vom Wesen des Grundes (1929); Der Satz vom Grund (1957)
依据: 亦见于 InPhO · InPhO
马丁·海德格尔 › 1889–1976
吉尔·德勒兹
影响了 ✓
In The Fold (1988) Deleuze read Leibniz as the Baroque philosopher whose monads express the whole world from a point of view and whose matter is infinitely folded. G. Deleuze, Le pli. Leibniz et le baroque (1988); SEP “Gilles Deleuze”; SEP “Gottfried Wilhelm Leibniz”
依据: 亦见于 Wikidata · Wikidata
吉尔·德勒兹 › 1925–1995
显示全部 (14)收起
安东·威廉·阿莫
影响了 存在争议
Amo grew up at the Wolfenbüttel court, whose library Leibniz directed until 1716; whether Leibniz shaped his De humanae mentis apatheia (1734) is disputed. A. W. Amo, De humanae mentis apatheia (1734); D. Menn and J. E. H. Smith (eds.), Anton Wilhelm Amo’s Philosophical Dissertations on Mind and Body (2020); J. E. H. Smith, Nature, Human Nature, and Human Difference (2015)
依据: AI 草稿
安东·威廉·阿莫 › 约1703–1759年
约翰·哥特弗里德·赫尔德
影响了 ✓
Herder took over Leibniz’s concept of living force and his doctrine of obscure perceptions, on which On the Cognition and Sensation of the Human Soul (1778) builds. J. G. Herder, Vom Erkennen und Empfinden der menschlichen Seele (1778); SEP “Johann Gottfried von Herder”
依据: 亦见于 Wikidata · Wikidata
约翰·哥特弗里德·赫尔德 › 1744–1803
伯纳德·波尔查诺
影响了
Bolzano, called ‘the Bohemian Leibniz’ in his lifetime, developed a monadology of simple substances which, unlike Leibniz’s monads, have location in space (Athanasia, 1827). B. Bolzano, Athanasia oder Gründe für die Unsterblichkeit der Seele (1827); P. Simons, “Bolzano’s Monadology”; SEP “Bernard Bolzano”
依据: AI 草稿
伯纳德·波尔查诺 › 1781–1848
加布里埃尔·塔尔德
影响了
Tarde renewed Leibniz’s monadology as a sociology: every thing is a society of small, numerous elements, and ‘to exist is to differ’ (‘Monadologie et sociologie’, 1893). G. Tarde, “Monadologie et sociologie” (1893), in Essais et mélanges sociologiques (1895); B. Latour, “Gabriel Tarde and the End of the Social” (2002); SEP “Gottfried Wilhelm Leibniz”
依据: AI 草稿
加布里埃尔·塔尔德 › 1843–1904
戈特洛布·弗雷格
影响了
Frege presented his Begriffsschrift (1879) as a step towards Leibniz’s universal characteristic and adopted Leibniz’s definition of identity as substitutability salva veritate (Grundlagen der Arithmetik, 1884). G. Frege, Begriffsschrift (1879), preface; Die Grundlagen der Arithmetik (1884); SEP “Leibniz’s Influence on 19th Century Logic”; SEP “Gottlob Frege”
依据: AI 草稿
戈特洛布·弗雷格 › 1848–1925
恩斯特·卡西尔
影响了
Cassirer’s first book reconstructed Leibniz’s system from its mathematical and scientific foundations (Leibniz’ System in seinen wissenschaftlichen Grundlagen, 1902); he also edited Leibniz’s main writings (1904–06). E. Cassirer, Leibniz’ System in seinen wissenschaftlichen Grundlagen (1902); G. W. Leibniz, Hauptschriften zur Grundlegung der Philosophie, ed. E. Cassirer (1904–06); SEP “Ernst Cassirer”
依据: AI 草稿
恩斯特·卡西尔 › 1874–1945
库尔特·哥德尔
影响了
Gödel studied Leibniz intensively and, like him, sought to show first that God is possible, in a modal ontological proof built on positive properties (notes 1970; publ. 1987). K. Gödel, “Ontological Proof” (1970), in Collected Works III (1995); J. H. Sobel, “Gödel’s Ontological Proof”, in J. J. Thomson (ed.), On Being and Saying (1987); SEP “Kurt Gödel”
依据: AI 草稿
库尔特·哥德尔 › 1906–1978
戴维·刘易斯
影响了
Lewis took up Leibniz’s possible worlds but as concrete, real worlds; his world-bound individuals with counterparts are often compared to Leibniz’s view (On the Plurality of Worlds, 1986). D. Lewis, “Counterpart Theory and Quantified Modal Logic”, Journal of Philosophy 65 (1968); On the Plurality of Worlds (1986); SEP “David Lewis”
依据: 亦见于 InPhO · InPhO
戴维·刘易斯 › 1941–2001
批评
相互批评 1
皮埃尔·培尔 ⇄ 相互
批评了
Leibniz’s Theodicy (1710) answered Bayle’s claim that reason cannot reconcile evil with a good God, arguing that faith and reason agree and this is the best possible world. G. W. Leibniz, Essais de Théodicée (1710), Discours préliminaire, Parts I–III; SEP “Leibniz on the Problem of Evil”
依据: AI 草稿
受其批评
In the article ‘Rorarius’ of his Dictionnaire (1697; 2nd ed. 1702) Bayle questioned Leibniz’s pre-established harmony: how could a dog’s soul pass from pleasure to pain unprompted? P. Bayle, Dictionnaire historique et critique, art. “Rorarius”, remarks H and L; G. W. Leibniz, Éclaircissement (1698); SEP “Pierre Bayle”
依据: AI 草稿
皮埃尔·培尔 › 1647–1706
受批评于 5
安托万·阿尔诺 受其影响
受其影响
Answering Arnauld’s objections in their correspondence (1686–1690), Leibniz clarified his distinction between hypothetical and absolute necessity and his hypothesis of the concomitance of substances. The Leibniz–Arnauld Correspondence (1686–1690), ed. and tr. S. Voss (2016); SEP “Gottfried Wilhelm Leibniz”
依据: AI 草稿
受其批评
Arnauld objected that Leibniz’s complete individual concept, containing all that will befall Adam, implies a ‘more than fatal’ necessity (letters on the Discourse on Metaphysics, 1686). Arnauld to Ernst von Hessen-Rheinfels, 13 Mar. 1686; Leibniz–Arnauld correspondence 1686–1690; SEP “Antoine Arnauld”
依据: AI 草稿
安托万·阿尔诺 › 1612–1694
达玛丽斯·马沙姆
受其批评
In letters to Leibniz (1703–1705) Masham questioned his pre-established harmony and defended her father Cudworth’s plastic natures, having known his system from the Journal des savants (1695). Leibniz–Masham correspondence (1703–1705), in Die philosophischen Schriften, ed. C. I. Gerhardt, III; SEP “Lady Damaris Masham”
依据: AI 草稿
达玛丽斯·马沙姆 › 1659–1708
伊曼纽尔·斯威登堡
受其批评
In The Intercourse between the Soul and the Body (1769) Swedenborg rejected Leibniz’s pre-established harmony, as well as physical influx, in favour of a spiritual influx. E. Swedenborg, De commercio animae et corporis (1769)
依据: AI 草稿
伊曼纽尔·斯威登堡 › 1688–1772
伏尔泰
受其批评
Voltaire mocked Leibnizian optimism through Pangloss, for whom all is for the best in the best of possible worlds (Candide, 1759; Poem on the Lisbon Disaster, 1756). Voltaire, Candide, ou l’Optimisme (1759); Poème sur le désastre de Lisbonne (1756)
依据: AI 草稿
伏尔泰 › 1694–1778
伊曼努尔·康德 影响了
影响了 ✓
Kant’s early works, such as the New Elucidation (1755), argued within Leibniz’s principles, and in 1790 he called the Critique ‘the genuine apology for Leibniz’. I. Kant, Principiorum primorum cognitionis metaphysicae nova dilucidatio (1755); Über eine Entdeckung, nach der alle neue Kritik der reinen Vernunft durch eine ältere entbehrlich gemacht werden soll (1790); SEP “Leibniz’s Influence on Kant”
受其批评
Kant held that Leibniz ‘intellectualised the appearances’, taking sensibility for confused thought, and so misapplied the identity of indiscernibles (Critique of Pure Reason, A 263–264, A 271). I. Kant, Kritik der reinen Vernunft, Amphiboly of the Concepts of Reflection, A 260–289 / B 316–346
依据: AI 草稿
伊曼努尔·康德 › 1724–1804
批评了 6
伊本·鲁世德（阿威罗伊）
批评了
Leibniz rejected the Averroist doctrine of a single intellect shared by all human beings in his “Considerations on the Doctrine of a Single Universal Spirit” (1702) and in the Preliminary Discourse of the Theodicy (1710). Leibniz, Considérations sur la doctrine d’un esprit universel unique (1702); Essais de Théodicée (1710), Discours préliminaire
依据: AI 草稿
伊本·鲁世德（阿威罗伊） › 1126–1198
勒内·笛卡尔 受其影响
受其影响 ✓
In Meditations on Knowledge, Truth and Ideas (1684) Leibniz refined Descartes’ clear and distinct ideas and completed his ontological proof by requiring God’s possibility to be shown. G. W. Leibniz, Meditationes de cognitione, veritate et ideis (Acta Eruditorum, 1684); SEP “Gottfried Wilhelm Leibniz”
批评了
Leibniz argued that Descartes’ law conserving quantity of motion is false: what is conserved is living force, mv² (Brevis demonstratio, 1686; Discourse on Metaphysics, §17). G. W. Leibniz, Brevis demonstratio erroris memorabilis Cartesii (Acta Eruditorum, 1686); Discours de métaphysique (1686), §17
依据: AI 草稿
勒内·笛卡尔 › 1596–1650
约翰·洛克
批评了
In the New Essays (written 1704, published 1765) Leibniz defended innate ideas against Locke: the mind is not a blank tablet but like veined marble. G. W. Leibniz, Nouveaux essais sur l’entendement humain (1704; publ. 1765), Preface and Book I
依据: AI 草稿
约翰·洛克 › 1632–1704
巴鲁赫·斯宾诺莎 受其影响
受其影响 ✓
In 1676 Leibniz visited Spinoza in The Hague, showed him a proof that a most perfect being is possible and later annotated the posthumously printed Ethics (1677). G. W. Leibniz, Quod ens perfectissimum existit (The Hague, 1676); M. R. Antognazza, Leibniz: An Intellectual Biography (2009); SEP “Gottfried Wilhelm Leibniz”
批评了
Leibniz rejected Spinoza’s blind necessity, which leaves God neither choice nor goodness (Theodicy, 1710, §173), adding that Spinoza would be right were there no monads. G. W. Leibniz, Essais de Théodicée (1710), §§173–174; letter to Bourguet, Dec. 1714 (GP III 575)
依据: AI 草稿
巴鲁赫·斯宾诺莎 › 1632–1677
艾萨克·牛顿
批评了
In his letters to Clarke (1715–16) Leibniz rejected Newton’s absolute space and a God who must mend his clockwork, and called gravitation without mechanism a perpetual miracle. Leibniz–Clarke Correspondence (1715–16), Leibniz’s letters 1–5
依据: AI 草稿
艾萨克·牛顿 › 1643–1727
约翰·托兰德
批评了
Leibniz annotated Toland’s Christianity not Mysterious (1701), defending mysteries above but not against reason, and argued against his materialism at the Berlin court (letter to Sophie Charlotte, 1702). G. W. Leibniz, Annotatiunculae subitaneae ad Tolandi librum De Christianismo mysteriis carente (1701); Lettre touchant ce qui est indépendant des sens et de la matière (1702)
依据: AI 草稿
约翰·托兰德 › 1670–1722
作品
立场
Leibniz’s metaphysics starts from simple, indivisible substances: monads, centres of force and perception without “windows” to the outside. They do not act on each other; God has coordinated them from the outset in a pre-established harmony. Everything has a sufficient reason, and among infinitely many possible worlds God chose the best – which is why evil must be understood within the whole (theodicy). He distinguished truths of reason from truths of fact and dreamed of a universal symbolic language in which disputes could be settled by calculation. He developed the calculus independently of Newton, worked out binary arithmetic and shaped Wolff and Kant.
生平与背景
Born in Leipzig in 1646, Leibniz studied law and philosophy and spent four formative years in Paris, where he developed the calculus. From 1676 he served the House of Brunswick in Hanover as librarian, historian and adviser, while corresponding with scholars across Europe. He was the first president of the Berlin Academy of Sciences. He died in Hanover in 1716, largely forgotten by his patrons.
其他主要作品
- Discourse on Metaphysics (1686)
- New Essays on Human Understanding (1704)
- Theodicy (1710)
- Monadology (1714)
- Correspondence with Clarke (1715–1716)
出现在
- 旅程 ‘亚洲与欧洲的对话’ · 第 4 站，共 11 站
- 争论 ‘莱布尼茨与克拉克论空间、时间与上帝’
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