Date: Thu, 12 Oct 1995 11:59:30 +0200 (EET) From: Markku Roinila <mroinila@cc.helsinki.fi> To: h-verkko@sara.cc.utu.fi Subject: Re: 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?
>
Kyllä. Leibnizin mukaan Jumalan riittävä peruste (sufficient reason) on
valittavan maailman hyvyys. Jumalan valitsee sen maailman, jossa
toteutuu eniten hyvyyttä ja on siis paras. Tämä siksi, että Jumala on
olemukseltaan hyvä. >
> (...)
>
> 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...
>
Tässä viitataan jo olemassa olevaan "Jumalan kaupunkiin", jonka Jumala
on säätänyt laittamalla maailman (vrt. sen valinta) ennalta-asetettuun
harmoniaan. Sanalla espirits viitataan monadeihin, joita on montaa
lajia; korkeimmantasoiset monadit ovat henkiä.>
>
> 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
>
>
PS. Sanottakoon vielä, että Leibnzin mukaan monadeja ohjaa sisäinen
voima ja ne ovat liikkeessä kohti ennalta-asetettua päämäärää...mutta
sen tarkemmin en tahdo tähän syventyä, sillä siihen menisi ainakin se
kymmenen ruutua. Asiaa voi tutkia lähemmin Monadologian kommentoidusta
laitoksesta G. W. Leibniz's Monadology; An edition for students ed. by
Nicholas Rescher, Routledge, London 1991. (Saatavissa ainaskin
akateemisesta)