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In remarking upon Leibnitz's view of Disinterested Sentiment, and the coincidence of Virtue with Happiness, he sketches his own opinion, which is that although every virtuous act may not lead to the greater happiness of the agent, yet the disposition to virtuous acts, in its intrinsic pleasures, far outweighs all the pains of self-sacrifice that it can ever occasion.
Virtue implies force of will as well as purity, and force develops only by resistance. Although he does not appreciate the full depth of the significance of pain, Leibnitz's view of suffering deserves more approval than his questionable application to the ethical sphere of the quantitative view of the world, with its interpretation of evil as merely undeveloped good.
In 1704 a reviewer of Newton's "Optics" insinuated that Newton had merely improved the method of Leibnitz, and had indeed stolen Leibnitz's discovery; and this started a controversy which raged for years. Finally, in 1713, a committee of the Royal Society investigated the matter, and decided that Newton was the first inventor. IV. Later Years of Newton's Life
And I suppose that this difficulty of thinking of force except as something comparable to volition, lies at the bottom of Leibnitz's doctrine of monads, to say nothing of Schopenhauer's "Welt als Wille und Vorstellung;" while the opposite difficulty of conceiving force to be anything like volition, drives another school of thinkers into the denial of any connection, save that of succession, between cause and effect.
Assume in its full extent the position, nihil in intellectu quod non prius in sensu, assume it without Leibnitz's qualifying praeter ipsum intellectum, and in the same sense, in which the position was understood by Hartley and Condillac: and then what Hume had demonstratively deduced from this concession concerning cause and effect, will apply with equal and crushing force to all the other eleven categorical forms , and the logical functions corresponding to them.
To the broad and comprehensive tendency which is characteristic of Leibnitz's thinking, philosophy owes a further series of general laws, which all stand in the closest relation to one another and to his monadological and harmonistic principles, viz., the law of continuity, the law of analogy, the law of the universal dissimilarity of things or of the identity of indiscernibles, and, finally, the law of the conservation of force.
1. [Greek: a]. Things which we cannot help thinking of together must coexist; thus Descartes held that, because existence is involved (though really only by the thinker himself) in the idea of a geometrical figure, a thing like the idea must exist. [Greek: b]. Whatever is inconceivable is false. The latter proposition has been defended by drawing a distinction between the principle, and its possibly wrong application to facts, e.g. to Antipodes; but how can we ever know that it has been rightly applied? Coleridge, again, has distinguished between the unimaginable, which he thinks may possibly be true, and the inconceivable, which he thinks cannot be; but Antipodes were imaginable at the same period when they were inconceivable. In fact, as even to Newton it seemed inconceivable, that a thing should act where it is not (e.g. that the sun should act upon the earth without the medium of an ether), simply because his mind was not familiar with the idea, so it may be with our incapability (if not, indeed, resulting merely from our limited faculties) of conceiving, e.g. that matter cannot think; that space is infinite; that ex nihilo nihil fit. Leibnitz's tenet that all natural phenomena must be explicable
The greatest part of his writings is not confutable: it is historical and critical. Mr M'Lean said, 'the irreligious part'; and proceeded to talk of Leibnitz's controversy with Clarke, calling Leibnitz a great man.
Newton's theory of ultimate atoms; Leibnitz's doctrine of monads; and the dynamic theory of Boscovich, which makes matter mere centres of force, are all dismissed as unthinkable. It is not very clear in what sense that word is to be taken.
It is, as I have already said, the fetichism of mechanics: parallelism takes its inspiration from this quite as directly as does materialism, but with more skill, inasmuch as it avoids the most dangerous question, that of the interaction of physics and morals, and replaces it by an hypothesis much resembling Leibnitz's hypothesis of the pre-established harmony, On the other hand, a second merit of this prudent doctrine is the avoiding the question of genesis.
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