Date: Thu, 12 Oct 1995 10:34:44 -0900 (PDT) From: Hannu Juhani Salmi <hansalmi@utu.fi> To: h-verkko@sara.cc.utu.fi Subject: Viela Leibnizista
Vielä lisäys edelliseen viestiini. Kurkistin Leibnizin Monadologiaa. Olen katsonut sitä joskus aikaisemminkin, mutta unohtanut täydellisesti kohdat, joissa Leibniz puhuu mahdolli- sista maailmoista.
1898 THE MONADOLOGY by Gottfried Wilhelm Leibniz translated by Robert Latta
53. Now, as in the Ideas of God there is an infinite number of possible universes, and as only one of them can be actual, there must be a sufficient reason for the choice of God, which leads Him to decide upon one rather than another. (Theod. 8, 10, 44, 173, 196 sqq., 225, 414-416.)
----> tässä ei suoraan sanota, että elämme parhaassa mahdollisista maailmoista, mutta Jumalalla täytyy olla jokin syy valita juuri tämä kaikista lukemattomista maailmoista. Viittaako Voltairen lausuma juuri tähän kohtaan?
(...)
85. Whence it is easy to conclude that the totality [assemblage] of all spirits [esprits] must compose the City of God, that is to say, the most perfect State that is possible, under the most perfect of Monarchs. (Theod. 146; Abrege, Object. 2.)
----> miten tämä sopii yhteen kohdan 53 kanssa? Emme elä parhaassa mahdollisista maailmoista vaan se on vasta tulossa...
86. This City of God, this truly universal monarchy, is a moral world in the natural world, and is the most exalted and most divine among the works of God; and it is in it that the glory of God really consists, for He would have no glory were not His greatness and His goodness known and admired by spirits [esprits]. It is also in relation to this divine City that God specially has goodness, while His wisdom and His power are manifested everywhere. (Theod. 146; Abrege, Object. 2.) 87. As we have shown above that there is a perfect harmony between the two realms in nature, one of efficient, and the other of final causes, we should here notice also another harmony between the physical realm of nature and the moral realm of grace, that is to say, between God, considered as Architect of the mechanism [machine] of the universe and God considered as Monarch of the divine City of spirits [esprits]. (Theod. 62, 74, 118, 248, 112, 130, 247.) 88. A result of this harmony is that things lead to grace by the very ways of nature, and that this globe, for instance, must be destroyed and renewed by natural means at the very time when the government of spirits requires it, for the punishment of some and the reward of others. (Theod. 18 sqq., 110, 244, 245, 340.) 89. It may also be said that God as Architect satisfies in all respects God as Lawgiver, and thus that sins must bear their penalty with them, through the order of nature, and even in virtue of the mechanical structure of things; and similarly that noble actions will attain their rewards by ways which, on the bodily side, are mechanical, although this cannot and ought not always to happen immediately. 90. Finally, under this perfect government no good action would be unrewarded and no bad one unpunished, and all should issue in the well-being of the good, that is to say, of those who are not malcontents in this great state, but who trust in Providence, after having done their duty, and who love and imitate, as is meet, the Author of all good, finding pleasure in the contemplation of His perfections, as is the way of genuine 'pure love,' which takes pleasure in the happiness of the beloved. This it is which leads wise and virtuous people to devote their energies to everything which appears in harmony with the presumptive or antecedent will of God, and yet makes them content with what God actually brings to pass by His secret, consequent and positive [decisive] will, recognizing that if we could sufficiently understand the order of the universe, we should find that it exceeds all the desires of the wisest men, and that it is impossible to make it better than it is, not only as a whole and in general but also for ourselves in particular, if we are attached, as we ought to be, to the Author of all, not only as to the architect and efficient cause of our being, but as to our master and to the final cause, which ought to be the whole aim of our will, and which can alone make our happiness. (Theod. 134, 278. Pref. [E. 469; G. vi. 27, 28].)
THE END