By G. W. Leibniz
This quantity includes papers that characterize Leibniz’s early suggestions at the challenge of evil, centering on a discussion, the Confessio philosophi, during which he formulates a common account of God’s relation to sin and evil that turns into a fixture in his thinking.How can God be understood to be the final word reason, asks Leibniz, with out God being regarded as the writer of sin, a end incompatible with God’s holiness? Leibniz’s makes an attempt to justify the way in which of God to people lead him to deep dialogue of similar subject matters: the character of loose selection, the issues of necessitarianism and fatalism, the character of divine justice and holiness. All yet one of many writings offered listed here are to be had in English for the 1st time.
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Extra info for Confessio Philosophi: Papers Concerning the Problem of Evil, 1671-1678 (The Yale Leibniz Series)
Nevertheless, if you ask the scholastics about the On the Omnipotence and Omniscience of God and the Freedom of Man 12 possibilitatis wie sie es nennen, oder von der wurzel und innern Natur der Mügligkeit fragen wird, wird man so wunderliche und so verwirrte dinge höhren, daß man Gott dancken wird wenn sie aufhöhren. Aber umb Gottes willen, was brauchen doch die Menschen für mittel, wenn sie beweisen wollen daß etwas müglich oder nicht müglich sey. Wenn man ihnen auff die Hände oder vielmehr auff Maul und Kopf achtung geben wird, wird sich befinden daß sie unterweilen ein vergangenes oder gegenwertiges Crempel anführen, und denn ist die sach ausgemacht.
Wir wollens aber umb alle unordnung zu vermeiden in einen Form-Schlus bringen: On the Omnipotence and Omniscience of God and the Freedom of Man 9 (§6) I say again that such labels confuse everything, that their misuse and countless changes in meaning have led Christianity into an endless labyrinth, that in explaining the words, which are not read without shame and pity, no one person agrees with another—that in sum no one understands or wants to understand another. Consequently, what is here and everywhere true is that one has to attribute all the darkness of the sciences to the manufactured or idiosyncratically used names of the philosophers, which they call terms.
What, therefore, is the ultimate basis of the divine intellect? The harmony of things. And what is the ultimate basis of the harmony of things? Nothing. For example, no reason can be given for the fact that the ratio of 2 to 4 is that of 4 to 8, not even from the divine will. , the idea of things. For essences of things are just like numbers, and they contain the very possibility of entities, which God does not bring about, as he does existence, since these very possibilities—or ideas of things—coincide rather with God himself.