beauty

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Q60605614

German philosophy

Discourse on Metaphysics

New Essays on Human Understanding

Théodicée

Monadology

is an obscure, sensual perception of mathematical configurations.

Gottfried Wilhelm von Leibniz (1646-1716) describes beauty as an obscure, sensual perception of mathematical configurations (Principles of Nature and Grace Based on Reason, 1714), ( http://science.jrank.org/pages/8444/Beauty-Ugliness-Definitions-Beauty.html#ixzz3uPMj95nw)

is any representation of a thing classified according to their degrees of clarity, distinctness, completion, and adequacy.

Concepts are broadly defined by Leibniz and his followers as 'any representation of a thing' and are classified according to their degrees of clarity, distinctness, completion and adequacy. This is the context in which Kant began to use the term in his pre-critical writings, and certain ambiguities inherent in this usage are carried over by him into the critical philosophy, notably with respect to the relationship between the logical and epistemological senses of the term. (118)

is the product of conception. It is a deliberate neologism against cartesian 'idea' and 'notion'.

It was first used in a logical and epistemological context by Leibniz, most probably in his influential Meditations on Knowledge, Truth, and Ideas (1784... see Leibniz, 1976, pp. 2915). This names the product of conception as the 'concept', a deliberate neologism directed against the Cartesian reliance on terms such as 'idea' and 'notion' (although Leibniz also uses these). The neologism was accepted by Wolff in his Logic and through this became part of the German philosophical language. Meissner's Philosophisches Lexicon (1737) gives notion and idea as synonyms of Begriff but they are clearly in the process of being distinguished from each other. (118)

is the idea that if two things share all the exact same qualities, they must be identical.

Leibniz' principle of the identity of indiscernibles which states that if two things share all exactly the same qualities, then they must be identical, as in indistinguishable from each other and therefore one and the same thing.

is concerned with analyzing possibilities, possible beings.

One, to finitude. Mathematics thus changes its relation to thought: while for Aristotle, and later for Leibniz, mathematics 'is woven only of purely ideal, if not fictitious, relations', it is '(f)or the Platonist [ . . . ] a science of the Real' (7,0 I 02). The difference runs between the virtual status of mathematics and its real status: on the one side, mathematics analyses possibilities, possible beings... on the other, mathematics distinguishes real ruptures. mathematics is a logic of the possible. In the Aristotelian or Leibnizian variant, mathematics is conceived as 'a logic of the possible' ( 103), while in the Platonist variant, 'mathematics enlightens philosophy regarding how every truth has an interventional dimension' (105).

is not a science of the 'real', but rather, a logic of the possible.

Mathematics is the science of imaginable things.

is woven only of purely ideal, if not fictitious, relations.

is a self-unfolding perception requiring no shared space or shared time. Through it, a world is perceived and unfolded without the assumption or presupposition of perception in general.

a self-unfolding perception requiring no shared space or shared time. . . 'a world is perceived and unfolded without the assumption or presupposition of perception in general'

is a formal perception that unfolds the world from itself.

monad, a perception that unfolds the world from itself without the requirement of a shared and anticipated space that is synthesized into the future. To say that 'monads have no windows' is to say that a world is perceived and unfolded without the assumption or presupposition of perception in general. One has not yet troubled oneself or given man the responsibility for the genesis of space from his own time... one has not yet seen each perceiver as the effect or sign of a perception in general. Perception is not the condition, genesis, or origin of the spatial and temporal world... there are spatialities and temporalities of each monad. At one end, God is the full and clear perception of all space... at the other, are the singular perceptions of infinity, each monad's perceptual grasp of the infinite that transcends it. By contrast, modern 'man' stands, not for one perceiver among others, but for a purely formal power to perceive that also bears the imperative to perceive as any subject whatever.' (colebrook 2004:34).

is a sort of mental substance or soul, characterized by its perceptions (in the widest sense of 'perception').

For Leibniz, a monad is a sort of mental substance or soul, characterized by its perceptions (in the widest sense of 'perception'). Each monad has perceptions of varying degrees of clarity and distinctness. Moreover, no two monads (at least in the actual world) have the same equally clear and distinct perceptions.

is nothing but a simple substance that enters into composites simple, that is, indivisible, without parts, without extension, and without shape.

According to Leibniz, a monad is nothing but a simple substance that enters into composites simple, that is, without parts (PE 213). Monads have no parts, extension or shape and they are indivisible.

is of various kinds. The soul of a person, for example, is a monad.

There are various kinds of monads. A person, or rather, the soul of a person, is a monad. Such a monad is called dominant because it dominates over the monads composing that person's body.

is not formed by composition. Insofar as this is the case, it cannot be said to come into existence by natural means, but must come into existence or annihilation all at once.

For the same reason there is no way conceivable by which a simple substance might, through natural means, come into existence, since it can not be formed by composition. . . . .We may say then, that the existence of monads can begin or end only all at once, that is to say, the monad can begin only through creation and end only through annihilation. Compounds, however, begin or end by parts.

is the notion that every idea is a totality each monad contains all monads.

Throughout the Prologue Benjamin insist that every idea is a totality. With Leioniz he thinks that every single monad (idea) contains, in an indistinct way, all the other monads. Benjamin says the structure (Bau) thus of the idea is monadological (228). The structure of the monad is a world, but an ideal world, not an empirical world. The structure ot the idea is the idea-world. Benjamin talks about these two different worlds of facts or phenomena, on the one hand, and ideas, on the other. The monad is a more or less distinct idea. For Leibniz there are, as we saw, various levels of distinctness in a sort of continuum' (Lash intensive culture 6).

is the true atom of nature and, in brief, the element of things.

3. Now, where there are no constituent parts there is possible neither extension, nor form, nor divisibility. These monads are the true atoms of nature, and, in a word, the elements of things.

is an arithmetic exercise of the soul, its pleasure derived from the fact that it is an unconscious form of computation (whereby well-being comes from harmonies and discomfort from disharmonies).

Music is a kind of counting performed by the mind without knowing that itis counting'. . . 'Music is a hidden arithmetic exercise of the soul, which does not know that it is dealing with numbers, because it does many things by way of unnoticed conceptions which with clear conception it could not do. Those who believe that nothing can happen in the soul of which the soul is not conscious arewrong. For this reason the soul, although not realizing that it is involved in mathematical computation, still senses the effect of this unnoticeable forming of numbers either as a resultant feeling of well-being in the case of harmonies or as discomfort in the case of disharmonies.'

is perceptible by virtue of unconscious mathematical operations in the mind.

For Leibniz, music is perceptible by virtue of unconscious mathematical operations in the mind.

is not things, but only relations between things.

Leibniz, had come to the conclusion that space and time were not things, but only the relations among things. systems theory,Rationalism

is the idea that your predicates do not modify you, rather, you are your predicates.

for Leibniz your predicates do not modify you: instead you are your predicates' (Lash intensive culture 7).

Gottfried Wilhelm Leibniz

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